CONSIDERATION I.

I Have many times endeavoured to understand in what properly that Image and Likenesse of God doth consist, in the which the holy Scri­pture saith, Gen. 1.27. Man was created: and whilest I have endeavoured to understand this by reading, I have not profited at all; for rea­ding drew me now to one opinion, and by and by to another, untill at last endeavouring to do it by consideration, it seemed to me that I un­derstood, or at least that I began to understand it. The same God which hath given me that which I have attained, shall (I am assured) give me that which I yet want.

The Image and Likenesse of God, as I un­derstand, consisteth in his proper essence, where­in he is impassible, and immortal; yea also, good, 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 immortal; yea, also he [Page 2] was good, mercifull, just, faithfull, and true.

This Image and Likenesse of God, the first man lost by his disobedience to God, and so he became passible and mortall; yea also wicked, cruell, impious, unfaithfull, and a lyar.

Having understood this by consideration, I come to compare it with the doctrine of holy Scripture, and I find it agreeable with that which Saint Paul saith, Ephes. 4.22, 23. and Colos. 3.9, 10. (where he speaketh of putting off the old man, and putting on the new,) and by this I am confirmed in my consideration.

Moreover I consider that this Image of God was in the person of our Saviour Christ; in his soul before his death, being good, mercifull, just, faithfull, and true; and in his body after his resurrection, being altogether impassible and immortall.

Finally I understand, that they, who being called and drawn by God unto the grace of the Gospel, make the righteousnesse of Christ to become their own, and are incorporated in Christ, do in this present life recover, in some measure, that part of the Image of God, which appertains to the soul; and in the life everlast­ing, they recover that part also which apper­tains to the body. And by this means we shall all come, through Christ, to be like unto God, as Christ is; every one in his own degree, Christ as the Head, and we as the Members.

And verily it shall be a marvellous happi­nesse, to see goodnesse, mercifulnesse, justice, faithfulnesse, and truth in men; and to see them also impassible, and 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 means we shall all acknowledge that we have obtained our happinesse, acknowledg­ing for our Head the self same Jesus Christ our Lord.

CONSID. II.

MAny men have desired and laboured much to understand in what a mans happinesse doth properly consist; and having endeavoured this, as men, by humane wisdome, have all of them erred in their imaginations, as they like­wise erre almost in all other things, which they endeavour to know by humane wisdome onely.

This matter, which I say, so many have with much labour desired to understand, Jesus Christ our Lord teacheth us in one word, saying, This is eternall life, that they may know thee the onely true God, and whom thou hast sent, Jesus Christ, John 17.3. As if he should have said, [Page 4] 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 onely know Christ, and in Christ, and through Christ, they know God.

Men, whilst they remain still men, come indeed to a certain kind of knowledge of God, by the reading of holy Scripture, and by the contemplation of the creatures, but they find not happinesse in this knowledge. For in truth happinesse doth not consist therein. But it con­sists onely in that knowledge of God, which they get that leave to be men, and know God, as they are incorporated in Christ, first know­ing Christ. And, as I understand, the reading of holy Scripture, and the contemplation of the creatures, serve to 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 knowledge, which an ill Painter gets of a most perfect Painter, by see­ing the things which he hath depainted. And that knowledge of God, which they get who know him by the holy Scriptures, as I under­stand, is like to that knowledge which an igno­rant [Page 5] and unlearned man gets of a famous lear­ned man, by reading the things which he hath written. And that knowledge of God, which they get who know Christ, and are incorpora­ted in Christ, as I understand, is like to that knowledge which I have of the King, by ha­ving seen his image, and by having had very particular information of all his usages, by the relation of persons, who are very inward with the King.

Having understood this, I understand in what the happinesse of man doth consist, and I find my self to be happy; and I understand much better then I did before, the great obliga­tion that men have to God, and to the Sonne of God Jesus Christ our Lord.

CONSID. III.

SAint Paul saith, They which are led by the spirit of God, they are the sonnes of God, Rom. 8.14.

And certainly so it is, that he that is the Son of God suffers himself to be ruled and governed of God; and he who suffers himself to be ruled and governed of God, is the Sonne of God. And on the contrary, they who rule and govern themselves by humane wisdome, which Saint Paul calls the wisdom of this world, 1. Cor. 1.20. [Page] 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 government: I under­stand this regiment, and government, as well touching that which belongs to the body, as touching that which belongs to the soul.

The sonnes of Adam ruling and governing themselves by their own humane wisdome, have certain Rules and Medicines to maintain and keep themselves healthfull, and they have o­thers to regain health when they are sick or in­firm; as Herbs and Roots, and many other things, that serve to this effect. But the difficulty is, to know at what time and season to make use of these things, which is almost impossible.

The same sonnes of Adam have for the main­taining and keeping their souls in purity and simplicity, the Law of God, and the Doctrine of Christ and his Apostles. But the difficulty is, to know how to understand this Law, and this Doctrine, and how to apply and make use of it, which I hold to be more impossible. And in case that both the one and the other were possible, I should peradventure say, that as if they knew how to make use of the creatures, they might maintain themselves in bodily health and strength; so likewise if they knew how to make use of the holy Scriptures, they might maintain their souls in ghostly and spiri­tuall [Page 7] health. But holding both these for impos­sible, I conclude, that it is not possible for a sonne of Adam to maintain the health either of his soul, or of his body.

The sonnes of God endeavouring daily to mortifie their humane wisdome, and not to or­der nor govern themselves by it, though they make use of the common food and medicines which the sonnes of Adam do; yet they whol­ly renounce the vertue and power of the crea­ture, depending and trusting onely upon the love and goodnesse of the Creator, who is their Father and Physician, and by whom they are immediately governed and maintained in bodi­ly health; if not as much as they themselves would, at least as much as is sufficient, and may serve for their souls good, which is the princi­pall thing.

It is true, God suffereth them to fall into in­firmities and sicknesses, sometimes to mortifie them, sometimes to try them, and sometimes that they may know him for their Father and Lord: he oft-times healing them without using the medicines, which the sonnes of Adam use.

So also in the purity and holinesse (which is the health) of the soul, the sonnes of God grow­ing daily in grace, and perfecting themselves in holinesse, as they of Samaria, John 4.42. said unto the woman, Now we believe, not because of thy saying, for we have heard him our selves, [Page 8] so they say of the holy Scriptures, now we live and grow in spirituall strength, not by the let­ter or outward relation of the Scriptures, but by the inward teaching and anointing of the heavenly spirit of truth, this is that which ru­leth and governeth us in the wayes of holinesse and righteousnesse. And so long as he abideth in us, and we in him, we need no other guide, because we are hereby led unto God our father in heaven.

And as it is possible that a man may be the sonne of God, and suffer himself to be ruled, and governed of God: so is it possible, that a sonne of God may keep and maintain himself in bodily and spirituall health.

The sonnes of God do make use of physick for the health of their bodies, and of the holy Scripture for the health of their souls; but this they do, without putting confidence in them, for all their trust and confidence is in God onely.

They make use likewise, to preserve the health of their bodies, of the observation of times, and places; as they make use of some rules to preserve the health of their soules. This they do rather to conform themselves outward­ly with the sonnes of Adam, then because they feel themselves to stand in need of such observa­tions: forasmuch as they being governed by God alone, observe the will of God, and wholly de­pend on it.

These truths they understand that prove them, others find in them many intricacies: For the naturall man perceives not the things that are of the spirit of God, 1. Cor. 2.14. alwayes he blames them, and condemns 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 over of your selves alone, you are to enter here, and when you are entred, you are to govern your selves thus, and thus: But if so be you will that I should lead you over, come after me and fear not.

Of these two men, one confident in his own wisdome, upon that which hath been told him, puts himself 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 that the presumption and er­rour of the sonnes of Adam, is much greater folly then that of him, who when he might passe the river with a guide and safely, puts him­self to the hazard to passe it alone; so I hold 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 [Page 10] 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 we are incorporated in Jesus Christ our Lord, in so much are we the sonnes of God.

CONSID. IV.

PUtting on one side all the offences that from the beginning of the world untill this present day have been done by men one towards ano­ther; and setting on the other side onely those, which one man in one day onely doth to God, it seems to me that those done against God, are beyond all comparison more in number, and greater in weight, then those done against men.

Considering further the revengefull affecti­ons in men so extreme, that there are very few injured who being able to revenge themselves, do not take revenge: And considering in God, that he being able with one beck utterly to con­found all those that offend him, he doth not, but rather tolerates them, yea, 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 work. And I find, that the revenge­full [Page 11] affection in men proceeds from the depra­vation of the first man; for I am assured that if humane nature had not been depraved, men would have been most estranged from all re­venge. For the first man being created after the image and likenesse of God, it is a manifest thing he was created with an affection estran­ged from revenge, as we know God is. This for that which belongs to men. From the pati­ence with which God suffers the injuries which are ordinarily done him, I consider, that all these effects proceed worthy (according to my judgement) of great consideration.

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

The second, that if God should suddenly consume the wicked, in a short space all the wicked that are in the world would be taken away; and there being no wicked, the pious would not have the means to exercise their pie­ty, the which is necessary should be exercised, to the intent that being purified, it may shine out to the glory of God.

The third is, that pious men considering how God is estranged from revenge, and 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, [Page 12] they should reduce their minds to leave all affe­ction of wrath and revenge; saying, when they are tempted to revenge, these and other like words, My intent is to recover the image and likenesse of God, with which the first man was created. This was altogether estranged from revenge, forasmuch as God being able to revenge himself, doth not revenge himself: and therefore it belongs not to me to revenge my self, but to do that which my God doth, to whom I endeavour to make my self like.

These three effects I find redound to the gain of the pious: And I find other two which re­dound to the damage of the impious.

The first of which is, that by how much they live the longer, by so much the more do they offend, and do injuries: And thus they treasure up unto themselves wrath and eternall condem­nation, Rom. 2.5.

The second is, that with the unquietnesse and trouble which they suffer in their consciences, they begin to feel in this life that which they are to suffer in the other; and thereupon they desire to die, supposing to be free from this their punishment, and on the other side, they would not die, fearing lest their punish­ment should be augmented unto them. In so much, that through the patience wherewith God suffers and deferres the revenge of the in­juries which men do unto him, I find three be­nefits [Page 13] to the godly, and two damages to the wicked. Whereupon it seems to me, that even as the good redounds to the damage of the wic­ked; so also that which seems evil, redounds to the profit of the pious, that do hold and em­brace that piety, which is obtained by faith in Jesus Christ our Lord.

I will here adde three things, the first, that God commanding me that I should par­don them that do me injury, it is the self [...]me as if he commanded me that I should be like unto him, and that I should do as he doth. Secondly, that the affection of revenge proceeds from a base mind, and that the inclination to pardon proceeds from a generous. Thirdly, that a Christian man seeing that he can with greater ease pardon an injury, then revenge it, he knows that God requires that, which is very easie for him to do, and that which is more convenient for him, and more profitable to him. And by this means I know how great the love is which God bears unto men, for whom he hath executed the rigour of his justice upon his onely begotten Sonne Jesus Christ our Lord.

CONSID. V.

NAturally man trusteth not to another man, but for that which he cannot do of himself; [Page 14] nor doth he put confidence in God, except for that which he knows and sees that he is not able to obtain by means of any creature: so great is the impiety of mans mind. And hence it pro­ceeds, that he who hath greater help of the crea­tures, doth bring himself with the greater diffi­culty to have confidence in God.

That this is true, we see that amongst sick people, they onely are brought to submit to the will of God, that have not the means to pay Physicians, nor procure physick; and they wh [...] although they have means, are in such extremi­ty, that they have no hope at all in Physician or physick.

From whence I consider the perversnesse of man, and also the goodnesse of God, in as much as he doth help and favour them who when they can do no otherwise, commit themselves to his divine will: And in our necessities, he doth not so much regard how pious, or how impious we be, as he doth the truth of his own promise, to help and relieve us whensoever we call upon him and trust in him.

That this is true, we have the proof every houre, not onely in our sicknesse, but also in all other things that befall men in this present life.

This which we see by experience in outward things, we may also see in inward, forasmuch as a man is never brought to trust and rely up­on God for his justification, resurrection, and [Page 15] eternall life, untill he see and know that this cannot be obtained by means of the creatures.

Now considering that as well for outward, as for inward things the rich man hath the means, according to his own opinion, to be able to serve himself with the creatures, without re­ferring and resigning himself to the will of God, that he should do with him according as it seems good to him; I know the cause why Christ saith, that a rich man enters with difficulty into the kingdome of Heaven. that is, comes to resigne himself unto the will of God, and to suffer himself to be ruled and governed by God, re­nouncing the regiment and government of hu­mane wisdome, and renouncing the help 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 utter disability, and the im­possibility that all creatures have to be able to give him that which he pretends to, and would have.

And I consider, that the difference that is be­tween the pious and the wicked, when they re­commend themselves to God, consisteth in this, that the wicked recommendeth himself to God, because he can do no otherwise, and the pious recommendeth himself to God, even vvhen he might help and serve himself with the creatures, [Page 16] and this as well in outward things, as also in inward. And I suppose that a man may come to know vvhen he trusteth in God for invvard things, by that vvhich he shall find in himself touching his trusting in God for outvvard.

They vvhich are in the kingdome of God after this manner vvhich I have spoken of, are the poore in spirit, vvhich Christ commends. And such an one did David feel himself, vvhen he called himself poore and needy. And they, as I understand, have in part obtained that vvhich is demanded, vvhen vve say, Thy kingdome come: Gods good spirit being come into their hearts, vvhich teacheth them to depend upon God for all things, both of this life and of the life to come.

And considering the felicity that doth con­sist in the being and persevering in this king­dome, I understand the cause vvhy Saint John began his preaching from this saying, Matth. 3.2. The kingdome of God is at hand: and vvhy our Lord Christ so began his preaching: and vvhy he sent the Apostles to preach and per­svvade men to enter into this kingdome, Matth. 4.17.

Whence I gather, that the beginning and end of Christian preaching, ought to be to preach the kingdome of God, and to persvvade and urge men that they should enter thereinto, re­nouncing the kingdome of the vvorld, and all that appertains thereunto.

The man that hath entred into, and doth persevere in this kingdome, I consider that he is planted in God, as a tree is planted in the earth: And as the tree maintains it self, and produceth flowers and fruits by the virtue which the earth communicates unto it; so he also that continueth in the kingdome of God, maintains himself, and produceth flowers and fruits by the spirit of God which governeth and ruleth him. And he that is such, is the sonne of God, is just, and shall be glorious, and have everlasting life: for he is conformable to Jesus Christ the Sonne of God. And he that is such an one, doth (as it were for vantage) enjoy of the things of this present life, little or much, according to Gods good will, and to the setting forth of Gods glory.

Between that which they that are without this kingdome of God, know and understand of it, by that which they reade and heare; and that which they who are in it understand and know of this kingdome, by that which they feel and prove in themselves, I know a much greater difference, then between that which they know and understand of the regiment and government of a most perfect king, by that which they read and heare, being themselves out of the same; and that which they know and understand of it, by that which they see and prove, being themselves under the same.

I will adde this, which in my judgement is to the purpose, that according as the qualities of the herbs that are in the same medow are different, so they do diversly participate of the virtue 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 one more, to another lesse; to one after one manner, and to another after another; and all are in the same kingdome, and all participate of the same spirit, even as all the herbs in the same medow do participate of the same virtue of the earth. And as the herbs, if they had sense, would affirm that what hath been said of them is true; so also they that appertain to the kingdome of God because they have the spirit, do affirm that which is said of them to be true, acknowledging it altogether from the favour of God, by Jesus Christ our Lord.

CONSID. VI.

IN every man not quickned by the holy spirit, I consider two depravations, one Naturall, the other Acquisite. The Naturall I under­stand to be expressed in that of Job, Who can bring a clean thing out of an unclean? not one; [Page 19] and in that of David, I was conceived in ini­quities; and in that of S. Paul, We were by na­ture the children of wrath: and likewise in all those places of holy Scripture, in which this humane nature of ours is condemned. The Ac­quisite I understand in that, All flesh had cor­rupted his wayes; and in that of S. Pauls, I was alive once without the Law; and generally in all those places of Scripture where the maligni­ty of our flesh is spoken of. From the naturall proceeds the acquisite, and by the acquisite the naturall is inflamed.

Of these two Depravations I understand that the naturall cannot be repaired but by grace, and that they onely are free from it, who enter into the kingdome of God by faith, and come to be the sonnes of God by the holy spirit which abi­deth in them; In such sort, that in them, who knowing Christ by Revelation, and accepting the covenant which he made between God and man, believe, and because they believe are ba­ptized; the naturall depravation is repaired, and they remain onely with that which is acqui­site; from which they go on freeing themselves by little and little, the spirit of God helping them therein. And whilest they go on freeing themselves of it, that wherein they offend is not put to their account of sin, because they be incor­porated in Christ Jesus: for S. Paul saith, There is no condemnation to them that are in Christ Jesus.

The Depravation acquisite with the inflam­mation of the naturall, I understand, that as it was got by habit, so it may be lost by habit: and to this serve the Laws and Precepts which hu­mane wisdome hath found out; in such manner, that a man may of himself free himself from the acquisite depravation, and from the inflamma­tion of the naturall, as we read that many did free themselves, (such as were Socrates and Plato, who by their own wisdome and industry freed themselves from the slavery of many sen­suall appetites and passions, which their corrupt nature and evil company had led them into;) but he shall never be able to free himself by himself from the naturall depravation: for from this, as I have said, The grace of our Lord Jesus Christ onely doth free us.

CONSID. VII.

IN effect it is true, that we understand many things by experience, which we should not understand by knowledge; as this, I having of­tentimes determined to do many things, the one more pious, holy, and Christian then another, and having seen, for the most part, the issue and effect to be quite contrary to what I determi­ned; and on the contrary, observing that some other pious and Christian things were done by [Page 21] me, without my predetermination or forecast; I stood as it were confounded in my self, not understanding in what this secret did consist.

I did not wonder, that in things which I de­termined as a man, the contrary should come to passe of that which I would; but I did won­der, that in the things which I determined as a Christian, the same should befall me. And find­ing my self in this confusion, it came to passe that I read that resolution of S. Peter, Though I should die with thee, yet will I not deny thee. And considering that although the resolution was pious, holy, and Christian, the contrary of that which he resolved, befell him; I understand that my determinations had not their issue and effect according to my desire, because I did not well consider mine own utter disability to per­form any holy and good work.

So that I understood by experience, that al­though God punished my inconsideratenesse, in not suffering that to come to passe which I in­tended; yet on the other side he satisfied my ge­nerall desire of doing good, by suffering that to come to passe, which I did not procure, nor hope, nor pretend unto. Whence I have ga­thered, That the will of God is, that I should depend on him in such manner, that I should de­termine or propound nothing, without holding him before mine eyes, shewing unto him my good will, and referring unto him the issue and [Page 22] successe of my desires and endeavours. And that as well in things which appertain to the out­ward and corporall living, as in those things that appertain to the inward and spirituall li­ving.

This will of God doth so much restrain me, that although I know that this which I have said, is that which he requires; yet I dare not determine, saying, I will do it accordingly, be­cause I know mine own disability; but this I do, I continue constant in my desire to conform my self alwayes with this will of God, and to referre to him the issue and effect of all my good desires; and I assure my self that God in his mercy shall favour me in this good designe of mine. And in this manner I ought to govern my self in all things.

For example, I shall find in my soul a fer­vent desire to have confidence in God in all things, I will offer up this desire to God, and humbly commend to him the issue and effect thereof. In this manner I desire to govern my self in Charity, in Hope, in Mortification, in Christian simplicity, and in all other things which may make me like unto Christ, and like unto God, and in all those things that may re­dound to the corporall and spirituall profit of my neighbours.

In this manner I wish every Christian to go­vern himself, or (to speak better) to suffer him­self [Page 23] to be governed of God; assuring him that God will not onely 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, and to his own edification, and his neighbours. This God shall do through Jesus Christ our Lord.

For confirmation of these things which have been said, I consider that a man naturally de­termines onely of those things which he suppo­seth to be in his own power to do, or not to do: In as much as no man determines to cause that it should rain, or be fair weather. Whence I gather, that our determinations shall never want arrogancy and presumption, if we shall think that to be in our power, which is no more in our power then to cause rain, or to make fair weather. Wherefore we ought not to deter­mine, but to desire, and to referre to God the is­sue of that which we desire.

Together with this I consider to the same purpose, that in our Christian determinations we ought alwayes to consider, whether that which we determine, be acceptable to God or no: for it is a signe of great ignorance to de­termine to do a thing for the honour of God, which thing we are not certain is acceptable to God. And so I resolve my self, that our deter­minations shall then be good and discreet, when [Page 24] they shall be conformable to that which God requires of us, and answerable to our ability; for it is a foolish thing to promise that which is not in the power of him that promiseth to perform. And this being true, it is well said, that we must offer up all our desires to God, and hold for certain, that he will favour us in them for Jesus Christ our Lord.

CONSID. VIII.

ALL of us in acknowledgement of that being which we have from God, are born with obligation to love God, to depend upon him, and to suffer our selves to be ruled and gover­ned by him. But this love and duty of ours is not performed by reason of our naturall corru­ption and evil inclination, which draws us to the clean contrary. This obligation we may call the law of nature; and we may say that to disco­ver this obligation of ours, and this depravati­on, the law came, which God by means of Mo­ses gave unto the people of the Jews. This evil inclination is so powerfull in the minds of men, that how much soever they labour in it, they never attain to the full performance of this their obligation.

God knowing this, sent his onely begotten Sonne into the world, being made man, and [Page 25] was pleased, that upon him should be executed his justice for that which all men had failed, and were to fail, touching the obligation with which we are born. In such manner, that this is the covenant between God, and man, That they should believe, and hold, that that justice, which was executed upon Christ the Sonne of God, doth free, and make them exempt from the punishment which they should deserve for that wherein they fail, in regard of the obli­gation with which they are born; and that God makes them just, holds them for adopted Sons, and as such ruleth and governeth them, in this present life, and afterwards raiseth them up, and shall give them eternall life.

Humane wisdome is not capable to admit this covenant. First, because seeing Christ to be a man as others are, it cannot be brought to un­derstand that he is the Sonne of God. Then, because it sees not upon what to ground the truth of this covenant so as to believe it, and hold it for certain, and to rely upon it: for here­unto is necessary a proper and particular Reve­lation or inspiration from God, which must throw down to the ground all the discourses of humane wisdome, in such manner, that holding it for certain and firm, that Christ is the Sonne of God, and that the justice which was execu­ted upon him, doth make us exempt from that wherein we fail touching our obligation, we [Page 26] are hereby assured that God doth justifie us, ac­cording to the covenant which he hath made with us, and being justified we are incorporated in Christ, and planted in him; in such manner, that as an herb is sustained by virtue of the earth where it grows, or is planted; so we are sustained by the virtue of Christ in whom we are planted, because we persevere in the co­venant.

Upon this Covenant two other Covenants depend, the one is, that we believe that Christ rose glorious, and that the belief of this doth incorporate us in the resurrection of Christ, to the intent that we should rise as he arose, and that God should do unto us that which he did unto Christ. Humane wisdome finds not where­in to ground the resurrection, it believes it not; but the man that hath accepted the first Cove­nant, doth easily accept this second. The o­ther Covenant is, that we believe that Christ liveth an everlasting life in a soveraign degree with God, and that the beliefe of this gives us eternall life, God doing unto us that which he did, and doth with Christ.

Humane wisdome finds not wherein to ground 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, so that we being assured that Christ is the sonne of God, [Page 27] we do by faith accept the covenant of justifica­tion, which doth incorporate us into the death of Christ; and we do accept the covenant of the resurrection of Christ, which doth incorporate us into the resurrection; and we do accept the covenant of eternall life, which doth incorpo­rate us into that eternall life, which Christ li­veth. We believe foure things, and God doth foure things for us. We believe, The Christ is the sonne of God, That he dyed, That he rose, And that he lives. And God make us 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 we depend upon him, according to the obligation wherewith we were born, ha­ving overcome a great part of our evil incli­nation.

Of the other two we shall have enjoyment in that other life. Now we experimenting here in this life, in these two first things, the truth that is in the Covenant, which Christ made be­tween God and us, we assure our selves of the truth which is in the two last; which we shall experiment when it shall please the divine Ma­jesty: In the mean space let us endeavour to stand and persevere in the Covenant, and Co­venants, which Jesus Christ our Lord hath made with us.

CONSID. IX.

ALL the good works whereunto we apply our selves in this present life, do appertain either to the Being a Man, or to the being god­ly and pious.

The Being of a Man draweth us to have compassion one towards another, to help one another, and that, in all those things that apper­tain to the commodities of this life.

Piety draws us to have confidence in God, to love him, to depend upon him; it draws us to have confidence in Christ, to love him, and to preach him; it draws us to mortification of the affections and appetites▪ that are after the flesh, and it draws us to the despising of all that which the world doth prize, as honours, states, and riches. Now there may be a man altogether estranged from piety, who will not onely exercise himself in all those things, to which the being of a man doth draw him; but also in those things that are proper to piety, enforcing himself also to do those things, and he shall do some of them: And there may be another altogether pious, who shall not onely exercise himself in those things, which are pro­perly belonging to piety, but also in those things which are proper to the Being of a man, ap­plying himself unto them, when they offer [Page 29] themselves unto him. And as the stranger to piety exercising himself in those things, which are properly of piety▪ doth not exercise himself in piety, but in the being of a man, (for his 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 himself in those things, which are proper to the Being of a man, exer­ciseth himself in piety, because his principall intent is the glory of God, which is proper to piety. And it comes to passe, that one estran­ged from piety, shall preach Christ, and shall not exercise himself in piety, because his princi­pall intent will be his own glory and interest: and on the contrary it comes to passe, that a pi­ous person will do 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 himself in piety.

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

I will adde this, that as he who is estran­ged from piety, is as it were deprived of the [Page 30] knowledge of the difference of works which is here set down; so also is he deprived of the knowledge that he doth never exercise himself in piety. And that he, who is pious, doth ex­cellently well understand, when he exerciseth himself in those things which are proper to a man, and when he exerciseth himself in those things which are properly of piety; and this he doth most easily, by his due care and re­membrance of the works that he hath done, and the grounds whereupon he did them. It is true that these priviledges of piety are in effect Books, which Isaiah saith, God hath prepared for them that love him, that is, for them that should come to know, and to love him, being justified by faith in Jesus Christ our Lord.

CONSID. X.

AMongst them which have the name of Chri­stians, I do consider two sorts of men, the one extremely facil to believe in matters of Religion all that is told them; and the other extremely hard. And as I understand it, the facility of the one grows from superstition, and from little consideration; and the difficulty of the other in believing, grows from too much consideration.

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

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

Considering further, I find that the first by the spirit of God, when it is communicated unto them, are certified of those true things which they believe, by which certification they go by little, and little, freeing themselves from deceit in false things, and so they leave them.

Moreover I find, that the second, by the same spirit of God, when it is communicated unto them, are certified in the true things, by which certification they fortifie themselves in believing the true things, and in not believing the false things, in such manner, that the holy 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 self, labouring to drive out of his mind those falsities, to which with much faci­lity he had been perswaded; and the other combates with himself, labouring to certifie him­self [Page 32] in those true things, which he hath not been able to believe by the relation of men. Both these persons labour, but I hold for better the estate of the person, that is hard to believe, then of him that is easie, and that for three causes principally,

The first, because it is more easie to believe the truth, whereunto the holy spirit helps, and many other things help, then to unbelieve a lie, which superstition and many other things hin­der from.

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

And the third, because the person that is ea­sie to believe continueth a long time in errour, as they did in the primitive Church, that were converted from Judaisme to Christian Religi­on: And he that is hard, remains free from all false opinion, in as much as he onely believes that which the holy spirit teacheth him.

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

Together with this, I resolve my self, [Page 33] that that which is believed without the instru­ction of the spirit of God, alwayes consisteth more in opinion, then in faith, and is alwayes mingled with false and fained things.

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

And it being true, that the blessednesse of a Christian man doth not consist in believing, but in believing by He often useth this man­ner of speech, believing by Revelation, whereby I un­derstand he meaneth onely the effectuall operation or illumination of the holy spirit, testifying, and apply­ing the revealed truth of the Gospel; and not any private Enthusiasmes or re­velations: as if he should say; a generall apprehensi­on, or assent to the promi­ses of the Gospel by hear­say, or relation from others, is not that which filleth the heart with joy and peace in believing; but the spirits bearing witnesse with our spirit revealing and ap­plying the generall promi­ses to every one in particu­lar, with such sincerity and efficacy, that it makes him godly, righteous, and sober all his life long; this I call believing by Revelation, and not by relation. revela­tion, and not by relation; it is concluded that that is not Christian faith which is by re­lation, but onely that which is by revelation is the Christi­an faith, and that which makes us blessed, and that which brings with it Charity, and Hope, and that which pu­rifies the heart, and is that which in every thing is plea­sing unto God: In this faith God make us rich by Jesus Christ our Lord.

CONSID. XI.

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 be one, which seems to re­dound to his damage: forasmuch as it is be­neficiall to a man, that God should be omni­potent, liberall, wise, faithfull, bountifull, mer­cifull, and pitifull; but it seems not beneficiall to him, that he should be just. For God being just, and man unjust, he finds not how to be a­ble to save himself in Gods judgement.

The goodnesse of God is so great, that being willing that this perfection of his, which seems to us to redound to the damage of man, should no lesse redound to his benefit, then all the other; he did determine to execute upon his own Sonne all the rigour of that Justice, which he ought to have executed upon all men for all their impieties and sins, to the intent that men holding this truth for certain, that God hath executed the rigour of his justice on his own Sonne, may know that it is as beneficiall to them, that God is just, as that he is mercifull; it being certain, that administring Justice he cannot fail to save them, they having accepted [Page 35] for their own, that Justice which was execu­ted on his own Sonne.

Whereby I understand and assure my self, that God revealed unto the Saints of the old Testament, That his justice ought to be execu­ted upon his own Son Jesus Christ our Lord, and therefore they might certainly hold, that it was no lesse favourable for them, that God should be just, then mercifull; together with all the other perfections, that are attributed un­to God.

Furthermore I understand, that those men which are not assured by revelation, that God hath executed on Christ the rigour of his Ju­stice, do alwayes fear the judgement of God, and it is grievous unto them that Justice is in God; for they do not find how to be able to satisfie it.

From this fear superstititions grow, scruples grow, and ceremonies grow: From all which we are free, that are come by revelation unto the knowledge of Christ, being certain that God being just, he will not twice punish.

Let us believe the Gospel, which doth certi­fie us, that we were punished in Christ; and in this let us assure our selves, knowing that God is Just, and that we have been already punished on the Crosse in Jesus Christ our Lord.

CONSID. XII.

HAving often said, that to be and persevere in the kingdome of God, it is needfull for a man to mortifie in all things and altogether his reason, and his humane prudence; it is doubted, this being true, to what purpose God put rea­son in a man, since he will not have him to serve himself therewith whilest he abides in his kingdome. To this it seems to me that I may answer resolutely, that God put reason in the inner man, to that end for which he put the eyes in the outward man. For as much as the out­ward eyes are able to see the Sun, not of them­selves, but with the self same Sun, and likewise all those things which the Sun discovereth: so the reason which is in the inward man, is able to know God, not of it self, but with the self same God, and likewise all those things which God manifesteth.

The first man priding himself of his reason, would know God without God, as if one would see the Sun without the Sun; and he de­prived himself of the knowledge of God, and was left to the government of his own reason. And he and all they that have imitated him, pro­curing to know God with their own reason, or by their own understanding of the Scriptures, [Page 37] and by contemplation of the creatures, are 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 he might know God, but with God, and not by his own discourses.

It is meet that God should require of man that he mortifie his own reason, in as much as it presumes to know God, and the things of God by it self 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 he ought.

Of this mortification we have already at other times spoken, and said that it is that which Jesus Christ our Lord discovereth unto us.

CONSID. XIII.

A Certain great Kings Vassals rebelled against him, for their rebellion he condemned them to death, deprived them of their goods, drove them out of his kingdome; being condemned, deprived, and driven out, they set themselves to serve other kings, strangers, and enemies to their naturall King.

Things standing 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 his one­ly Sonne, and afterward he sent to make pub­lick 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 they had lost.

They which were culpable in the rebellion heard this proclamation, of which some pre­tending that they had not run thereinto, would not accept the pardon; it seeming unto them that accepting it they should make themselves to have been rebels: Others, although they knew themselves rebels, would not give credit to the proclamation, it seeming to them too strange a thing, that the King should pardon them, because his Sonne had been obedient to him. Likewise some others, although they knew themselves rebels, although they held the pro­clamation for certain, although they took co­pies of it, and they themselves published it, notwithstanding all this, they dared not to re­turn unto the kingdome, but rather by all wayes & means possible to them, they bestirred them­selves [Page 39] to obtain pardon of the King with servi­ces, gifts, and presents; by no means willing to enjoy the Kings liberality, or the obedience of the Kings Son: And so not coming 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 were some others, who knowing themselves rebels, and giving entire credit to the proclamation, having confidence in the Kings word, accepted the pardon generall, 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, they resolving not to depart from the kingdome, and seeing that the King used them well, and that by little and little, he went on restoring unto them that which they had lost by their rebellion; they likewise went on, certifying themselves to have obtained the pardon, and found themselves most contented in having come to serve their own King, and to abide under his regiment and go­vernment.

And because they had proved the evil of re­bellion, and of banishment, they did deprive [Page 40] and dispoyl themselves 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 employed and exercised themselves; whereupon by little and little they gained so much credit with the King, that not onely he restored unto them all that which they had lost by their rebellion, but he gave them many great gifts, and he used them in that manner, as if so be they had never been rebels.

This is the Comparison: and although it be of it self clear, I will not cease to declare it a little better, and say, That the first man being in the kingdome of God, created to the image and likenesse 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 mankind abode, serving the devil a long while.

God willing of his infinite mercy to remedy this evil, first of all executed the rigour of his justice upon his Son Jesus Christ our Lord; and 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 [Page 41] them his own image and likenesse, which they had lost. This Proclamation hath been heard throughout the whole world. And of mankind some holding themselves Saints and just, have imagined that the pardon belongs not to them; it seeming to them, that where there is no errour there needs no pardon; and so they have 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 receive 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 them­selves rebels, and although they hold the par­don for certain, and embrace the Gospel, and read it, and preach it; yet for all this they can­not bring themselves to enter into the kingdome of God, because they have more confidence in themselves then in God; and so they will rather stay under the government of their humane prudence, then come unto the kingdome of God. These think they ought to gain the pardon of their rebellion with their industry, and dili­gence, and with their merits. And because as well they as those others, come not to the 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 [Page 42] brought through their own arrogancy and pre­sumption, and so by this means continue alwaies in their rebellion. There are others who know themselves rebels to God, and do give entire faith and credit unto the pardon generall, which is preached unto them on Gods behalf in the Gospel, and so instantly without further be­thinking accepting the pardon, they come unto the kingdome of God, renouncing the king­dome of the world, and the government of hu­mane prudence. And albeit these at first may seem to make some kind of doubt, doubt of the pardon, doubt of the government and regiment of God; yet in as much as they depart not from the kingdome, they go on certifying themselves both in the one and the other of these matters; and so much the more, as they feel that God pro­ceeds in restoring unto them that image and likenesse of God, which the first man lost by his rebellion, with all those other priviledges which were lost by the same rebellion.

And because the principall punishment of the rebellion was death, albeit he do not deliver them from temporall death, for they die as well 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 live in the height of chearful­nesse, attending onely to mortifie their wisdome, [Page 43] 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 go getting so much favour of God, that he doth not onely cause them to feel the pardon, and that happinesse which is to be in his king­dome, and to possesse the image of God in it; but he doth many other graces and favours un­to them, accepting them for his sonnes.

This kingdome begins in this present life, and is continued in that which is to come. And all this felicity those persons do acknowledge from the liberality of God, from the obedience of his onely begotten Sonne Jesus Christ our Lord.

CONSID. XIV.

HAving set my self sometimes to consider, with how great difficulty mans mind is brought to believe as it ought the things of Christian piety, when it sets it self 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 executed on Christ.

I am come to this resolution by considering that all men being friends to their own inte­resses, do easily believe those things, in which they loose nothing by believing them, and with difficultie they do believe those things, which being believed might redound any way to their damage.

In as much therefore as it being true, that amongst all those things which are believed in Christian piety, onely this Generall pardon, as it is said, might redound unto the damage of him that believeth it, in case it should not be true, it seemeth to me that my resolution is good, That amongst the things which are be­lieved, this is that which is believed with grea­test difficultie. I might fortifie this my resoluti­on with many reasons; but this seems to be so clear, that I will content my self therewith; proving it with that which is seen by experi­ence, that even he who gives credence to the Proclamation which is published through the world concerning the Pardon generall, and shews that he doth believe it, by renouncing all outward justification, and by entring into the kingdome of God (in which God equally pro­vides for his, both of things that appertain to the body and the soul;) neverthelesse even he finds much repugnancie in his mind, when he will reduce it to those terms, that he should to­tally hope from God the sustentation of the bo­dy, [Page 45] and of the soul, in as much as he alwayes goes thinking, and saying in himself, How if it should not be true, that God would pro­vide things necessary for my sustentation with­out mine own solicitousnesse, what shall become of me? And again, How if it be not true, that God hath executed upon Christ the rigour of his justice, and that by his order the Proclama­tion of Pardon generall be published through the world? if these things be not true, I shall remain miserably abused. And it is certain, that so much more any person makes these discourses, by how much it seems to him that he might of himself provide both for the one, and the other.

Passing on further, and willing to examine whether with greater difficultie a man brings himself to hope from God, either the sustentati­on of his body, or that of his mind, I suppose it is the sustentation of the body. This I suppose to be so, in regard that a man brings himself with lesse difficulty to expect from God that which he cer­tainly knows he cannot be able to obtain of himself: It being therefore true, that a man doth more distrust himself touching his justification, then his sustentation, it is concluded, that there is greater difficulty to bring a mans self to hope for his corporall, then his spirituall susten­tation.

Having gone thus farre with my considera­on, I well understand what the cause is, that the [Page 46] rich man enters with difficulty into the king­dome of God. And willing to perswade my mind, that it should bring it self to depend on God, as well in corporall, as in spirituall things, I call to remembrance, how Christ doth pro­mise them for vantage to those, who seek the kingdome of God. And I suppose, that find­ing all that which Christ promiseth in things pertaining to the soul, to be true, I have no cause to doubt, but I should find 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 entred into the kingdome of God, from which the first man was driven by rebellion, and that I go on recovering the priviledges which the first man lost by his rebellion; ought I to doubt, that God without my solicitousnesse will 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 solicitousnesse: And that this is true I know from hence, that among other pu­nishments, with which God punished his rebel­lion, this was one, In the sweat of thy browes shalt thou eat thy bread.

From all these Considerations I gather, that [Page 47] it becomes me to attend with my mind to de­pend on God, as well in the sustentation of the body, as in that of the mind. And so much more in the sustentation of the body, now I have accepted and believed the proclamation of the Pardon generall, and am entred into the kingdome of God: for I know it is true, that with greater difficultie a man brings himself to trust in this matter, then in that other.

Together with this I gather, that I shall then be entirely a citizen of the kingdome of God, when I shall depend altogether on God, being a lively and true member of the sonne of God Jesus Christ our Lord.

CONSID. XV.

BEcause humane wisdome, as we have else­where said, thinks that it is humility not to have confidence in God, and that it is pride to have confidence in him; it is necessary that a Christian should alwayes stand upon his guard touching this point, so that he be not deceived in taking the one for the other.

When a pious person finds himself in some great trouble and distresse, he is tempted by the Divel, through the means of humane wisdome, perswading him that it is amisse to belieue that God shall deliver him from that distresse and [Page 48] trouble in which he finds himself; and tells him that that which appertains to him, is onely to bring his mind to be content with that which God will do concerning him.

This perswasion seems pious and holy, but being examined with a Christian spirit, a man may know in it a certain spice of desperation, and diffidence; which consisteth in that first part, where it is said, that it is amisse to have confidence in God. And although the second part with the desire of reducing the mind to submit it self to God, be good, yet it is marred by the first.

Now to the intent that the second may be good, the Christian spirit makes the first good thus: it perswades every pious person when it sees him in distresse and trouble, that God hath promised that he will make account of them, that make account of him, and that he will not suffer them to be evil intreated of worldly persons, nay more, he will have great care of them, and will help them, and defend them.

Thou makest account of God, hold then for certain and firm, that God makes account of thee, and that by and by he will draw thee from this distresse and trouble, in which thou findest thy self, in such sort as the wicked who seek thy harm, shall have no cause to rejoyce at thy harm.

The holy Spirit speaking to him these words, it brings to his memory all the promises that God in holy Scripture makes, pertaining hereunto. And when the pious person that is in tribulation, is made capable of this truth, and stands firm and constant in this hope, then it perswades him to reduce his mind to be con­tent with that which God will do with him in that tribulation. And in such case this confor­mity with the will of God is pious, and holy, because it is founded upon confidence, which is a pious and holy foundation.

To this humane wisdome opposeth it self, and sayes, Thou having seen that God permits, that his should be persecuted, afflicted, and evil intreated, in what canst thou found thy confi­dence, that he will free thee from this afflicti­on and trouble? In what I say, O Christian, canst thou found this confidence?

To this the Christian spirit replies, It is true, that God permits all that you say to befall them which are his, when it is for the cause of the Gospel, for the manifestation of his own glory, for the illustration of his own name, and not for the malignity and appetite of the men of this world; God indeed permits that his Saints shall be evil intreated because they be Saints; for from hence redound all that which we have spoken of. But he doth not permit it, when they are evil intreated as men, for the [Page 50] things of the world. For he hath promised al­together the contrary.

David glories, That he had not seen in all his life any just man forsaken of God: And in this may all just men glory: for albeit God permits that they should suffer, when they suffer because they be Saints and just men; yet he doth not permit that they should suffer for those things which indifferently befall to men in this pre­sent life.

From all this which is spoken, it may be ga­thered, that a Christian when he is evil intrea­ted for his piety and justice, rejoycing that in it and by it the name of God is glorified, he ought to submit himself wholly and altogether to God, reducing his mind to content it self with that which God shall ordain, and dispose con­cerning him: and when he is evil intreated as a person of the world, he ought to believe and be assured that God will draw him out of that affliction and trouble, with much satisfaction and content; reducing his mind also to be con­tent with that which God will do.

And this truly is a Christian disposition of the soul, which is onely found in them that stand incorporated in Jesus Christ our Lord.

CONSID. XVI.

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

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

Whence it is well gathered, that it belongs to a Christian to shut his ears to humane wis­dome, and to open them to the Promises of the holy spirit; and so to attend to certifie and stablish himself in those two first things. And he shall then obtain and possesse these three [Page 52] Christian gifts of Faith, Hope, and Charity, when he shall certainly and firmly believe that God will maintain him in this present life with his grace, and in his grace; and that in the other life he will give him immortality and glory.

I know, will the pious Christian say, that God calls unto him onely those whom he hath first known and predestinated: I know also, that those whom he calls, them he justifies and them he glorifies. And I know certainly that he hath called me, and thereby I assure my self that he hath known and predestinated me, and that he hath justified me, and he will glorifie me. In this let him stand, in this let him confirm himself without doubting in any manner: for the promises of God are fulfilled with them one­ly that believe them.

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

CONSID. XVII.

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

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

The Wise man meant this, when he said, That wisdome entreth not into a mind that is evil inclined, nor abideth in a body subject un­to sinne.

Whereupon I understand, that a man which desireth to trust, believe, and love, that he may obtain piety, justice, and holinesse; to such an one it appertains to be wise, to know, and to understand; despoyling his mind of all evil in­clinations, and estranging his body from all [Page 54] evil exercises, and from evil custome.

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

Together with this I understand, that to the intent a man may estrange his body from all e­vil exercises, and from all evil customes, it is meet that a man should valourously resolve touching things which concern himself, renoun­cing in good earnest all those things, from which there doth come, or may come any carnall sa­tisfaction, or corporall content; putting an end to all, estranging himself from it, and ab­horring it. For doing thus he shall purifie his soul, and body, and shall make himself able, (God giving unto him that wisdome, under­standing, and knowledge, which he is capa­ble of) to obtain Confidence, Faith, and Love, and shall be Pious, Just, and Holy, and conse­quently he shall become a true Christian.

Unto this resolution I understand that Jesus Christ our Lord inviteth every one of us, saying, He that will come after me, let [Page 55] him deny himself, or forsake all, and take up his crosse: and then a man is 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 soul. That of the body the true Christi­ans of the Primitive Church did suffer, when those which were open enemies of God and of Christ, took away their lives because they be­lieved in Christ. That of the mind hath been suffered, and is daily to be suffered by true Chri­stians, that have followed the steps of the anci­ent, when they who are secret enemies of God and of Christ, do despise them, esteem them for vile, and for no body, deprive them of ho­nour and fame. And as I understand it, this is the most cruell, and most terrible, and most un­supportable martyrdome of all: And a man that stands constant in this kind of martyr­dome, may well hold himself for a true martyr of Christ.

Together with this I understand, that to the resolutions which a man should make with the world, and with his own self; and to the mar­tyrdome whereunto he ought to be ready, Christ added, And let him follow me, 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 [Page 56] in his mind the image and similitude of God, with which the first man was created, be­lieving to recover it also in his body in the re­surrection of the just, where having obtained impassibility and immortality, the Christian shall perpetually rejoyce with Jesus Christ our Lord.

CONSID. XVIII.

UNderstanding that which our Lord Jesus Christ saith, that none can come unto him, ex­cept his eternall Father draws him: and under­standing what S. Paul saith, that all men have not faith, and that Faith is the gift of God; I understand likewise that it is not in any mans power to believe, to love, and to have confi­dence. Neither is it in a mans power to know God, nor to know himself, nor to hate the world and himself: Forasmuch as all this must come unto him by particular and especiall fa­vour of God; in such sort, that as it seems here­by it is not in mans power to form and frame his mind, so that he should become pious, just, and holy; for all this must come unto him from God. On the other side I perceive many Ex­hortations, and Admonitions, of which the ho­ly Scripture is full, by which generally men are [Page 57] exhorted and instructed unto piety, justice, and holinesse. I conceive, that it appertains to every man to desire and procure pietie, justice, and holinesse, but it must be by praying and seeking them of God; for from him onely, and by this means onely, they are procured and obtained. And as I understand, it appertains to that Chri­stian man that exercises himself in desiring and demanding this, to exercise himself with all stu­dy and diligence in those things which belong to him, and which seem to be in his own power to do; that is, in refraining the affections, and the appetites, at 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 than which delights thy ears, and so in all other outward senses, in which a Christian may overcome himself, separa­ting his body, when he cannot separate his mind

But above all things a Christian man ought to attend principally not to content the men of this world, neither to walk, nor to speak after the relish of their words; evermore remem­bring that saying of S. Paul, If I seek to please men, I am not the servant of God. In which matter he ought observe this rule; If so be he be solicited to please men in things contrary unto piety, he shall in no wise please them: if in things conformable to piety, alwayes: And if in indifferent things, he shall please them in [Page 58] those things in which he displeaseth himself, and he shall not please them in those things, where­in he finds his own proper satisfaction. In such manner, that then he shall bring himself not to please men, when they desire of him things con­trary to piety, and when he shall have in those things which they desire, his own proper satis­faction. And in this manner he shall not for­bear to satisfie them, because he would not con­tent them, but because he would not offend pi­ety, and because he would not give nourish­ment to his mind touching its own satisfaction.

To this passe a man shall easily bring him­self, recommending himself to God, and al­wayes living with watch over himself, imagi­ning that he lives amongst more then mortall enemies, amongst which it becomes him to stand alwayes on his guard, that nothing may happen unto him unawares. Now a Christian man exercising himself as I have said, must not think hereby to get piety, justice, and holinesse; but he shall onely keep his mind 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 cleared from thorns and stones. Holding this for certain, that as the Tiller when he clears his ground from thorns and stones, doth no way [Page 59] oblige God that he should send his rain and his sunne upon it; so neither doth a man by purging and cleansing the appetites of his body, and the affections of his mind, oblige God that he should send his holy Spirit to him. But as the sunne and the rain do more good to the earth which it finds plowed and purged from thorns and stones; so in like manner the holy Spirit doth more good to the mind which he findeth free and purged from all worldly affections, and all carnall appetites. And after this manner the Christian man understanding that which be­longs to him, and exercising himself therein, and understanding what he is to expect from God, and desiring it, and waiting for it, in short time shall find himself much conforma­ble to the image of God, and unto that of Jesus Christ our Lord.

CONSID. XIX.

THe Christian name in the first beginning, was in the eyes of the world so vile, so de­spised, so dishonoured and abject, that none ac­cepted it, but onely they who being called of God, and having set an end to ambition, to glory, and all worldly reputation, did esteem and judge themselves altogether dead unto the [Page 58] [...] [Page 59] [...] [Page 60] world: And properly this name of a Christi­an was taken by them when they came unto Baptisme; in such sort, that first they were cal­led of God, and did esteem and judge them­selves as it were dead unto the world, and after that they came to 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 to the world, and they were raised up, and did live towards God, making profession to imitate Christ, who died with ignominy to the world, and liveth gloriously to God. This S. Paul meant where he saith, that the Christians are dead and buried in baptisme with Christ in his death; to the intent that as Christ was dead and buried, and liveth; so we also being dead and buried, may live.

We Christians are dead and buried as well in respect of our being dead on the Crosse with Christ, as also in respect of the opinion which the world hath of us, and of that which we have of the world; and we are raised up and Live, as well in respect that we are raised up with Christ, as also in respect of that opinion which God hath of us, giving unto us his holy spirit; and of that which we have of him, endeavour­ing [Page 61] to make our selves very like to the Image of his onely begotten Son Jesus Christ our Lord.

In processe of time the Christian name began to be honoured and glorious in the eyes of the world, Kings and Emperours themselves being honoured thereby. And Baptisme is novv gi­ven and communicated to them, which do not persevere in that first resolution to judge them­selves 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 that he died unto the world, and lives to God. For although in the eyes of the world it be an honourable thing to take the Christian name, and to make the Chri­stian profession, yet it is a dishonour to accom­plish that which is promised, and to keep the profession. Men commonly contenting them­selves vvith taking that part vvith Christ, vvhich is novv honourable, that is, the name and the profession, care not to take that vvhich is igno­minious, that is, to die unto the world; nor that which the world neither sees nor understands, that is, to live unto God. And therefore that which S. Paul saith, belongeth not unto them: for they are neither dead with Christ, nor are raised with Christ: for none riseth, but he who is dead.

I consider, that it belongs to a Christian, to the intent that he may satisfie the name which [Page 62] he holds, & observe the profession which he hath made in his Baptisme, to reduce himself to that resolution to which men in the beginning of the manifestation of the Gospel did reduce them­selves, every man saying after this manner: I am dead and buried as much as belongs to the world; for when they baptized me, they slew me, and buried me: and I am raised up, and live towards God; for when Christ died, I was buried in Baptisme with Christ in his death, and I began to rise, and to live with Christ in his re­surrection, and in his life. God killing the flesh of Christ on the 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 worldly affections, and carnall appetites, then in a man, who truely and effectually is dead and buried. And it being likewise true, that I am raised up with Christ and alive unto God, it is needfull that all those affections and desires should be alive in me, which are in a man who is truely and effectually raised up. He that lives with this determination and resolution, will live on his guard, and be watchfull; in such sort, that when he shall know in himself any affection, or any appetite which belongs to a man that lives to the vvorld, straightvvay he vvill labour to kill it, saying, this belongs not to me vvho am dead to the world. And vvhen he shall find himself [Page 63] solicited by any thing that is matter of honour, and of vvorldly esteem; or vvhen he shall re­sent himself, because the one, or the other is ta­ken from him, he vvill quickly provide remedy for the evil, saying, I knovv I live not unto the world; vvhy then I ought not to pretend unto, or to esteem that vvhich the vvorld esteems; and if I live unto God, I ought not to pretend unto, nor to esteem but onely that vvhich God pretends unto, and esteems; that is, that I should esteem my self dead and buried in respect of the vvorld, and that I should esteem my self raised up, and alive unto God; in such sort, that I be­ing dead, and buried unto the world, ought not to pretend unto the things of the vvorld, nor I ought not to resent my self, vvhen 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 self, vvhen I shall be deprived of them. And the things of God, vvhich a Christian ought to pretend unto, are the gifts and graces of the ho­ly Spirit, that may rule and govern him, and vvhich 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 Jesus Christ our Lord.

CONSID. XX.

IN the Infirmity, Amendment, and Health of the mind, I conceive, that those men which re­main in the kingdome of God, ought to govern themselves, as discreet men govern themselves in the Infirmities, Amendment, and Health of the body. That which I would say, is, that as the discreet person that is sick in his body, seeks discreet and experienced Physicians, who by applying unto him convenient me­dicines, and giving him rules and directions do cure him: Even so he that finds himself sick in his mind, ought to seek a spirituall and experimented Physician, or Physicians, that may set him in the way of the knowledge of Christ, that so becoming the member of Christ, he may be healed of the Infirmity of his soul, of which I understand all those are healed, who being called of God do be­lieve in Christ: all others remain in their in­firmity.

Furthermore I say, that the discreet person, that is upon recovery of his bodily infirmity, lives alwayes very attentive and wary of him­self 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 [Page 65] into the same inconveniency: so he who finds himself to have any health of mind, whilest he remains upon his recovery, ought to live very attentive to himself, and wary over himself in all things, being carefull not to engage himself in any of those things which may cause him to relapse, or loose any part of that health which he hath gotten; being alwayes when ever he comes into company, and in other affairs of the world, attentive and watchfull not to take any of those things that may do him hurt; even as he carries himself that is upon recovery, in banquets and other occasions, where he is afraid to erre in any thing that may overthrow his bo­dily health, feigning that he eats, and doth not eat, and behaving himself in such sort, that he hurts not his bodily health, nor offends those that behold him.

Furthermore I say, that as he who having been sick, and upon recovery, although he find himself well, if he be a discreet man, yet doth not suffer himself to be transported to eat things contrary to his health, nor to do any damagea­ble exercises, although he do not live with that attention, with which he lived when he was up­on recovery, being afraid to return unto the sicknesse of which he was cured; so in like man­ner he that finds himself healed of the infirmity of his mind, feeling himself much mortified, and much quickned, ought not to live negligent­ly, [Page 66] nor to debauch himself, or put himself out of his own 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 mind; well considering that the relapses of the mind into sicknesse, are more dangerous then the relapses into bodily sicknesse; albeit God himself doth ever keep from this kind of falling those that have got health by regeneration and renovation, which the holy Spirit causeth in those who are incorporated in Jesus Christ our Lord.

CONSID. XXI.

ALL men that sin, sinne either against them­selves, or against their neighbours, or against Christ, or against God. They sinne against themselves, which defile their bodies with car­nall vices, and with drunkennesse, and deprave their minds with ambition, envie, and wrath: for whilest they occupy themselves in these, be­sides the naturall depravation with which they are born, they adde corruption to their man­ners. They sinne against their neighbours, do­ing them evil and damage in their persons, in their estate, in their honour and fame, and gi­ving them evil example, and evil doctrine. They [Page 67] sinne against Christ, justifying themselves by their own works: for thereby they shew that they give no credit to Christ, touching the Co­venant of Justification, which covenant he made between God and man by shedding his bloud. I say, they declare that they do not hold it for a thing firmly established, and that they do not rely upon it. They sinne against God, when they resent themselves, and are grieved touching that which God doth: For in grie­ving, resenting, and afflicting themselves, they shew that they do not content themselves there­with. And this discontent of men proceeds from this, that they esteem it not good, and their e­steeming it not to be good proceeds from this, that they have not a good opinion of God, up­on which ground they grow in the end even to hate God.

Now they who sinne against themselves, sinne against the dignity of a man: they who sinne against their neighbour, sinne against charity: they who sinne against Christ, sinne against the faith: and they who sinne against God, sinne against naturall piety.

They who sinne against themselves, sinne al­so against their neighbours, inasmuch as by their sinnes they give evil example; and they sinne against Christ, inasmuch as by their sinnes they make Christian Religion to be e­vil spoken of; they sinne against God, inas­much [Page 68] as they are convinced in themselves either by the Law, or by their own judgements, that they offend God in that which they do.

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

They who sinne against Christ, sinne against themselves, depriving themselves of justificati­on, and consequently of the kingdome of God; they sinne against their neighbours, in giving them examples of incredulity; and they sinne against God; for in offending the Sonne, they offend the Father, and offending him that is sent, they offend him that sent.

They who sinne against God, sinne against themselves, depriving themselves of pietie; a­gainst their neighbours, by giving them evil example; against Christ, for the same respect that they do who sinne against Christ; they sinne against God, for the union which is be­tween Christ and God.

From hence I gather, that a man owes to himself puritie and cleannesse, which is got by mortification of the appetites and affections, [Page 69] which are according to the old Adam. He ows unto his neighbours Love and Charity, with good example, and good doctrine; To Christ, faith; and to God, piety.

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

Furthermore I gather, that to live licenti­ously and vitiously, is a signe of depravation and corruption: To live hurtfull to his neigh­bour, is a signe of malignity and iniquity: To live superstitiously and ceremoniously, is a signe of incredulity and diffidence: To live discontent for that which God doth, is a signe of impiety: as on the contrary, to live chast, and pure, and modest, is a signe of mortifi­cation: To live without prejudicing any one, is a signe of charitie and goodnesse: To live with peace of conscience, is a signe of fide­lity and confidence: To live contentedly touch­ing every thing which God doth, is a signe of piety and holinesse. Whereupon I under­stand, as mortification and charitie are got­ten onely by Gods gift; so likewise faith, and confidence, piety, and holinesse, morti­fication, and charitie are continued and in­creased in a man by the Spirit of God, even that which is obtained through Jesus Christ our Lord.

I will adde this further, that in those things wherein men sinne against themselves, and against their neighbours, if so be they sinne through weaknesse and infirmity, presently after they have sinned, they are sory and re­pent, considering the offence of God, and the hurt of their neighbour, and of themselves. And in those things wherein men sinne a­gainst Christ, and against God, if they sinne through weaknesse and infirmity, they do the same, considering the offence of Christ, and of God, the ill example of their neighbour, and their own damage.

On the contrary, as they that sinne in carnal vices, find satisfaction in their sinnes, when they sinne through wretched wilfulnesse; so also they who sinne against Christ in outward justifica­tion, and against God, being grieved at those things which God doth, if so be they sinne through incredulity and impiety, they find sa­tisfaction in their own works, and in their own opinions.

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

CONSID. XXII.

EXamining with my self what God intends, when he bestowes upon a godly person a child, and a few dayes after takes him away a­gain; I suppose he intends that which we in­tend, when we give an infant a thing, and see­ing him much delighted therewith, and desi­rous to make experiment of his mind and incli­nation, we take it away again. And as we like well that child whom we see with the same chearfulnesse to part with the thing, when we take it from him, with which he took it, and dislike him when we see him sorrowfull and stubborn; so God willing to make proof of a pious person, and of his mortification, gives him a sonne, and when he sees him joyfull, takes him from him; and if he leave his son, when God takes him away, with the same contentednesse with which he received him when God gave him, he gives good signe of his piety, and holinesse; but if he be sorrowfull, grieved, and weeps, he gives an ill signe of his piety, and a worse of his mortification.

One difference there is, that we giving the thing to the child, and taking it away, intend to prove and know him; and God in bestow­ing a sonne upon a pious person, and taking [Page 72] him away, intends that the said person should know himself, and understand how farre he is proceeded in piety, and in mortification; and he intends to exercise him in mortification. And it is a much more easie thing to God to give a sonne to a man, and to take him away, then for a man to give a Pear, and take it away.

Herewith I understand, that every pious per­son ought to demean himself towards God, when he deprives him of any thing which he hath given him, how dear soever it be unto him, as a well inclined child demeans himself towards his father, when he takes from him the thing which he had given him. But to this piety none ever come, but they onely who en­ter in at the gate, and that is, our Lord Jesus Christ.

CONSID. XXIII.

FInding my soul altogether barren and dry, and as it were estranged from God, and un­derstanding that this was because God had hid his presence from me; I thought to relieve and comfort my self in this my necessity by redu­cing my memory, that it should not think upon any other thing but God. Scarce had I made this deliberation, and begun to put it in execution, [Page 73] but I perceived that although it be in my po­wer to exercise my memory in God, as in an­other thing; yet for all that it is not in my power to make that my mind should feel the presence of God, and so free it self from its barrennesse, and drynesse, and estrangement from God. Furthermore, I understood a very great difference between the state in which the soul that labours to have God present, finds it self, from the estate in which it finds it self, when God causeth it to feel his presence. And being willing to know in what this diffe­rence consisteth, I understood it consisted in this, that in one estate mans spirit worketh, and in the other, the holy Spirit worketh. And so I resolved with my self, 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, and for their own interesses desire and endeavour to disenamour themselves of the world, and en­amour themselves of God, not being inspi­red nor moved thereunto by the holy spirit, are much like to those men, who for their own designes, and for their own interesses, do la­bour and endeavour to disenamour themselves of a base and vulgar thing, and to enamour themselves of some other thing that is qualifi­ed with much worth; not being incited there­unto [Page 74] either by the sway of their own proper affections, or by the desire of the thing it self, 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 do ever obtain that which they pretend.

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

This one notable difference I find, that the one, because he loves changeable things, re­mains [Page 75] alwayes with fear; and the other be­cause he loves stable things is void of all fear. Furthermore I find, that the one of them hath his satisfaction in his own power touching that which he loves, by means of re­membrance; and the other stands alwayes at the mercy of God, it not being in his own power to be able to take or feel more satisfa­ction, then that which God will give unto him, causing him to feel and tast his pre­sence.

And I understand, that when the person whom God would disenamour of the world, and enamour of himself, applyes himself by his own industry, and exercises to enamour himself of God, he doth experiment in him­self that which he proves, who for his own designes, and interesses would disenamour himself of the world, and enamour himself of God. In such sort, that they whom God disenamours, and enamours, can give testi­mony of the estate of them, who labour to disenamour, and enamour themselves; but these cannot give testimony of the state of those others. Whereupon I understand, that men toil themselves in vain that seek for their own designes to disenamour themselves of the world, and to enamour themselves of God.

Furthermore I understand that they may [Page 76] judge themselves to be most happy, who know that they have not been moved of themselves to disenamour themselves of the world, and to enamour themselves of God, but have been moved thereunto by the spirit of God.

Furthermore I understand, that they who go about to disenamour themselves of the world, and enamour themselves of God, loose their labour, when without being moved by him to love, they by their own industry, and by their own exercises seek to discover Gods presence, when he hides it from them; And when God is withdrawing himself from them, they for their own satisfaction would have him present.

And above all things I understand, that the proper exercise of them, whom God would disenamour of the world, and enamour of him­self, is to apply their minds to disenamour themselves of the world, not accepting of its favours, nor its cherishments, nor its flatte­ries, but driving them away from them, fly­ing them, and abominating them: Not preten­ding for all this, that God being moved by this their exercise, should enamour them more of himself; but that the favours of God find­ing them dispoiled and deprived of the favours of the world, will become more effectuall in them, will more penetrate, and transform them more into the love of God, and so they [Page 77] shall more speedily and intirely obtain and get the Love of God. That this is true, every man will easily understand, that shall consider, how that he that hath expelled and altogether aban­doned the familiarity and conversation of a base and vulgar Person, comes much more easily to enamour himself of a Personage exceedingly qualified in worth.

Having passed through these considerations, and understood these secrets, and others that are annext unto them, and that do depend on them, looking into the Holy Scripture, I have known that these things are very conformable to that which I have read therein: forasmuch as Solo­mon in his Canticles, doth celebrate this Ena­mourment between God and the soul, and that the departing from God is called Adultery, when the soul leaves God, and applies it self to the World. And it seems to me, that our Lord and Saviour Jesus Christ, leaving one that would have followed him, and calling another that alledged excuse or delay, it was nothing else, but to refuse the love of one, and to enamour the the other. This as I conceive he meant, to let his Apostles understand, when he said unto them, you have not chosen me, but I have cho­sen you; as if he should have said, you have not enamoured your selves of me, but I have ena­moured you. And this, as I understand, S. John meant when he said, that to become the sonnes [Page 78] 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 during this present life it behoveth every man to apply himself to disenamour himself of the world, and to occupy himself in praying to God that he would enamour him of himself, to this effect give him his holy Spirit, which is obtained by believing in Jesus Christ our Lord.

CONSID. XXIV.

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

The love which God bears men, proceeds from the great things which he hath done for them, in such sort, that with reason he loves them more, to whom justification by Christ doth appertain. And 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 [Page 79] they most hate God, that have most offended him.

According to reason it seems 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 ought much 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 love man for the great mat­ters that he hath done, and doth for him, that however he know the height of imperfection to be in him, & that he is offended by him, he doth not leave to love him: it coming so to passe on Gods behalf 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 love him, then by the disobedience and depravation of his son to hate him. And likewise on the other side, the hatred and enmity which a man hath to God through his 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 find and feel himself benefited of God, he cannot onely not bring himself to love [Page 80] God, but also he cannot leave 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 love 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 love is that which is spoken of, that he who offends pardons not,) executed the ri­gour of his justice upon his own son, as if a good father should say to a disobedient son, See, I have chastised thy brother for thy disobedience and offences; since then I have taken away the im­pediment, love thou me, as I love thee.

Hence I understand, that the intent which God had in executing the rigour of his justice on Christ, was not lesse to secure me, then to satisfie himself. Further I understand, that a man who gives credit to this justice executed on Christ, ac­cepting it, and making it his own, doth altoge­ther loose the hatred which he bears to God, and begins to love God, even as the sonne who believes that his father hath chastised his bro­ther for that which he had disobeyed in, leaves to hate his father, and begins to love him. And now I understand that as the sonne desiring, not [Page 81] that his father should love him, for he already knows that he loves him; nor much lesse that he should love him more, for he knows that he loves him much; but he himself desiring greatly to love his father, applyes himself with all his force to serve him in every thing, which he thinks to be pleasing unto him, and puts him­self to great hazards for him, and deprives him­self of all his pleasures and all his satisfactions for him; considering that being loved by his father, and likewise doing great things for his father, he shall come to love his father greatly. Even so the man that is already justified, desi­ring not that God should love him, for he knows already that God loves him, nor that he should love him more, for he knows that he loves him much; but he himself desiring to love God much, 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 love God greatly.

Furthermore I understand, that the conside­ration of the great sinnes which God hath par­doned us, makes us to grow in the love of God, as the consideration of the great offences which we have done, when we do not feel the pardon, makes us to grow in hatred.

Furthermore I understand, that the services which those persons who are governed by the [Page 82] Spirit of God, do 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 he should love them; but properly to bind themselves to love God more, and eve­ry day more to increase in the love of God.

Furthermore I understand, that the services unto which the holy Spirit applies these persons, are to disenamour them of themselves, and of the world, and to enamour them of God, and of those persons that love God. And I understand that then a man disenamours himself of himself, when he deprives himself of all those things which may give, or cause unto him outward sa­tisfaction in any kind whatsoever. And then, as I understand, he disenamours himself of the world, when he takes away and apparts from his mind all thought to satisfie and please the world in things of the world, and when any occasion offers it self, he puts this deliberation in effect.

And then I understand a man affectionates himself to God, and to the persons that love God, when he applyes himself with his mind unto them; when by service and benefits he doth oblige himself to love them, doing unto them that which he would do unto God [Page 83] himself, if he saw him to have need of his ser­vice, accordingly as David saith he himself did, Psal. 16.

And furthermore, that to suffer for Christ, and for the confession and manifestation of the Gospel of Jesus Christ, doth above all things enamour them of God and Christ, that so suffer. And I understand, that in their sufferings, love doth in great part deprive them of the sense of that which they suffer.

And withall this I understand, that without comparison the love which God bears a pious & just man, however sorry a one and imperfect he be, is much greater then that love which a pious and just person, however much perfect he be, bears to God; even as a good father more loves a sonne, however sorry a one he be, then a sonne, however good he be, loves his father: And because this is so, it is no marvell if they who be such live with much security, that nei­ther in this present life any thing shall befall them that shall be evil for them, nor that that felicity which is promised to them that are pi­ous and just, shall be wanting unto them in the life everlasting; knowing the particular provi­dence of God; and they are just, accepting the justice of God executed on Jesus Christ our Lord.

CONSID. XXV.

A Very great part of Christian piety, as I un­derstand, consisteth in this, That a man should never dispose of himself, nor put his own will in execution, nor say in his thoughts, This would be well for me, if so be he have not some evident signe of the will of God: In such sort, that when the state wherein he finds himself, the place, or the manner of living shall become wearisome to him, & there shall come thoughts into his mind, that This or that thing would fit him well; he shall presently say, But what know I, if this would be good for me? God is he, who knows what is good; and since he knows it, to him I offer and resigne my self, that he should set me in it; and in the mean space I will believe, that that which is best for me, is to continue in the state wherein I am. With this resolution a man condemns the judgement of humane wis­dome and reason, and renounceth his naturall light, and enters into the kingdome of God, resigning himself to the regiment and govern­ment of God.

Furthermore I understand, that albeit to some Saints of the Old Testament, and to others of the New, God hath manifested his will as it were by words; yet the common language now, [Page 85] with which God speaks to the pious, is to put into their hearts that which they should do, and afterwards to necessitate them to do it, or to fa­cilitate the execution thereof: In such sort, that when a pious person shall feel himself moved to change his state, place, or manner of living, or whatsoever other thing, in which he shall be doubtfull whether it be a motion of the Spirit, or of the flesh; if he shall see himself necessita­ted to put it in execution, or shall find much facility in executing it; he shall take it, that God declares his will unto him by this means; and holding that demonstration for a sufficient token of 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 him­self quiet; and if so be he shall have the neces­sity, or the facility, and not the will, he shall likewise abide quiet; saying, If this be the will of God, he will put it into my will, that I should put it in execution. In this he shall so much more assure himself, inasmuch as I understand and hold for certain and firm, God is so jealous of them that attend to this piety, that even then whē they are so much solicited by sensual appe­tites, & by humane affections, that they come to desire to put their own wills in execution. God himself hinders them, to the intent they should not come to deprave themselves, except when he means to punish them; letting them fall in­to [Page 86] that which they desire, because they hold it a good thing for them; as he punished David in the case of Bathsheba; and this punishment is very terrible; which as I understand doth not consist in the execution of that thing which a man desires, but in the knowledge of the in­convenience wherein he finds himself to be fal­len after the execution. In these like cases also pious persons know the will of God, but it is that will of his which is with wrath and with fury; and so they do confirm themselves in this matter, and think that nothing befits them, but that in which they find themselves: And they 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 he 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 do, and in that which they do that are impious; forasmuch as they neither knew, nor do know the will of God, and there­fore albeit they did it, yet for all this they did not serve, nor do serve God therein. But the pious, because they know the will of God, and knowing it put it in execution, they serve God therein. And inasmuch as they who are such, do set themselves to all their [Page 87] works with this knowledge, they do as I un­derstand, in all things serve God. Those are they who believe, and put on Gods righteous­nesse executed on Jesus Christ our Lord.

CONSID. XXVI.

SAint Paul the Apostle speaking by experience of the holy Spirit, condemns the flesh for the enemy of God. I understand by flesh all men, inasmuch as they are not regenerated by the ho­ly Spirit. Humane prudence, that alwayes op­poseth it self against the holy Spirit, holding this condemnation for an hard and terrible thing, and not willing to endure it, will have what S. Paul means by flesh, that which Socra­tes or Plato would have meant, that is, the Judgement of the flesh. In this opinion all they who follow humane wisdome do concurre, hol­ding it for an absurd and evil thing to condemn as sinnes, all the works of unregenerated flesh. For according to their opinion, there are some with which unregenerated men do not onely not offend God, but in effect do 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 [Page 88] things humane wisdome saith, since they be not vices, nay rather being virtues in brute beasts, it is no wayes just to say that the self same should be sinnes in unregenerated men; for in such case the condition of mankind would come to be worse then that of brute beasts. Here I under­stand humane wisdome deceives it self, inasmuch 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 leave to pervert and alter it, inasmuch as being proud, he goes mending the works of God by his own reason, and by his own prudence, and inasmuch as loving himself in every thing that he doth, he pretends his own interest, and his own pro­per glory; and so he doth not follow the natu­rall order, nor intend the glory of God. In such sort as the father bringing up the sonne, and the sonne nourishing the father, every one of them intends onely his own glory, and his own in­terest, and his own satisfaction. That being pro­perly in men through the vice of their corrupt­ed flesh, which leavs to love, and to esteem God, and esteems & loves it self, aiming in every thing at its own proper glory, & its own proper interest

Whereupon I consider in this present life that which is in the house of a great lord, who hath [Page 89] thirty slaves, for whom he doth sufficiently pro­vide all necessary things, and appoint them the things, in which he will be served of them. Of these thirty slaves I imagine that ten of them are fooles, without understanding, and without any manner of discourse, altogether as beasts. These as I understand without perverting, and without altering the order which their lord hath given them, do that which is command­ed them, not pretending any thing else, but onely to obey their lord: The other ten, I sup­pose, are well experienced, and have judgement, and discretion, who pretending to know and understand as much as their lord, and some­times more, pervert the order that is given un­to them, supposing to find the point better, and having an eye to their own interesses, have al­wayes an eye to gain their liberty, and to be better intreated, and more cherished of their lord, not contenting themselves with their ser­vitude, nor contenting themselves with that or­dinary entertainment which they receive from their lord: The other ten, I imagine to my self, are likewise experienced, and understanding, and such as have judgement, wit and understan­ding, but perswading themselves that their lord knows more then they, and no wayes priding themselves of their own knowledge and under­standing, without perverting or altering the order that is given unto them, obey their lords [Page 90] meaning, and content themselves with their servitude and entertainment, aiming onely in the doing the will of their lord, at his profit, satisfaction, and glory. The first ten serve but like beasts with their bodies, and these in the world are the brute beasts. The second ten in serving, pretend to serve, but offend; and then offend most, when they serve most, and best; for then they do most alter, and pervert the will and order of their lord: And these are all men, inasmuch as they are not regenerated by the ho­ly Spirit: The third ten serve as obedient Sons, not perverting nor altering the order and will of their lord; and they serve both with their bodies; and with their minds; and these are the men that are regenerated by the holy Spirit, without which regeneration it is impossible that men should reduce themselves to this degree. and therefore Saint Paul well saith, that the flesh is the enemy of God, and is not subject to the law and will of God; neither though it would, could it; inasmuch as a man doting up­on his own wisdom, and his own reason, pre­tends to mend the works of God, and inasmuch as being enamoured of himself, in every thing which he doth, he hath an eye unto himself.

To the intent this may be the better under­stood, I say, that by regeneration I understand that change, and outward and inward Reno­vation, which the holy Spirit worketh in those [Page 91] persons, who believing in Jesus Christ, and accepting as their own Gods justice, that he executed upon Christ, are changed and renewed in all their affections and desires, in such sort, that no wayes pretending in the execution of their own appetites, nor in the sway of their own affections, that which they did pretend be­fore their regeneration, have lost that under­standing to go about mending of Gods works, and have lost their own love, whereby they loved themselves, as if one of the ten slaves 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 and renew themselves, as I understand, do not obtain this Christian rege­neration, but that which is humane, that which is of the flesh, and of humane wisdome, and reason; such as was that of some heathen Phi­losophers. For in Christian renovation the ho­ly spirit onely hath part, nay, it is so much Re­generation, and Renovation, as it is wrought by the holy Spirit; that is, inasmuch as the ho­ly Spirit works it in a man, when he feeling his election, and his vocation, and permitting the holy Spirit to work in him, without pretending to work of himself, or to follow his proper judgement, or his proper opinion in any thing; so that when he thinks himself to stand furthest off from his Regeneration, and Renovation, he [Page 92] finds himself more near, and more entire, and more perfect therein. And this is that Rege­neration, and Renovation, which Saint Paul saith, the holy Spirit works in them which are true Christians. And this is that which the Sonne of God himself, our Lord and Saviour Jesus Christ spake to Nicodemus.

CONSID. XXVII.

THe man that being called of God, feeling his vocation and answering unto it, applies himself with his mind to piety, as I under­stand, is first moved to resolve himself touch­ing the world, not willing to have from it any greater part, then that wich it shall please God to give him in the dignities and estimation thereof; and he is moved to resolve with him­self, not desiring touching his body, either more commodities, or any better condition in out­ward matters, then it shall please God to put him into. Furthermore I understand, that a man cannot maintain himself in his resolution with the world, if so be he do not mortifie the affections that live in him, of Ambition, and Avarice, and of self-estimation; neither can he sustain himself in his Resolution with him­self, [Page 93] if he do not mortifie his sensuall appetites that live in his body. And therefore after that the faith and feeling of his vocation hath moved him to these two Resolutions, this faith, and the holy Spirit (which is communicated unto him together with faith,) do mortifie in him the af­fections which might hinder, and disturb the Resolution with the world; and the appetites that might hinder and disturb the Resoluti­on with himself: In such sort, as faith and the holy Spirit do mortifie the affections and ap­petites of a man, to maintain him in those re­solutions, which through his vocation he hath made with the world, and with himself. Where­upon I understand, that for a pious person to feel himself tempted by ambition, and his own proper estimation, is not a signe that he stands not resolute with the world, but that he hath not mortified his affections. Like­wise I understand, that for a pious person to feel himself tempted by the pleasures of the bo­dy, is not a signe that he stands not resolved with himself, but that he hath not mortified his Appetites. And so I take this Resolution, that a pious person who answering to his voca­tion is resolved with the world, and with him­self, desiring to maintain himself in his Reso­lutions, ought to attend unto Mortification, which as hath been said, maintains a person in his Resolutions.

I likewise understand that the same calling of God doth move a man being called to accept the particular Providence of God in all things; holding for certain that all are his works wherein his will doth particularly concurre. And I understand, that the faith whereunto a man is called, and the holy Spirit, which by faith is communicated unto him, do bring a man to content himself with every thing that befals him either good, or evil; being certainly perswaded that whatever befalls him, is for his good, and in this certainty of Gods providence he rejoyceth.

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

CONSID. XXVIII.

FOrasmuch as I understand, it doth greatly import, that a man should be certain that he is called of God to the grace of the Gospel of Christ, that is, to the intent that believing in Christ he should obtain immortality and eter­nall life: (for this certainty works in him the resolution with the world, and with himself, and mortification, by which he is maintained in his resolutions.) I come now to say, that a person that shall not have had a Vocation so evident clear and outward, as was that of Saint Paul, after the coming of the holy Spirit; or as was that of the Apostles, whilest Christ conversed with men; nor so effectuall and powerfull as in some persons, in whom although it be in­ward, yet the effects are so evident as may serve for outward; but shall have had a quiet, and remisse Vocation, as it is in those persons, in whom it being inward, and not able to shew it self by outward signes, because they are of themselves outwardly moderate in their affecti­ons and appetites: I say, that such a person may certifie himself of his Vocation, by the sense and feeling that he hath of his justification through faith. I would say, that when a pious person being moved unto Christian piety, or ha­ving understood the motion, shall doubt whe­ther [Page 96] he were moved and called of God, or onely moved by his own self-love; finding in himself some sense of his justification by Faith, that is peace of conscience, (which all they ob­tain, who believing make Gods justice their own) he may well assure himself, that his mo­tion to piety was the Vocation of God, and no designe of humane wisdome; this being cer­tain, that onely they who are called of God, do feel in themselves the benefit of Gods justice executed on Christ Jesus our Lord.

CONSID. XXIX.

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, and Re­velation, hath led me to this Consideration; that they who believe by Relation, amongst some true things believe many false, and are likewise more easie to believe false things then true; and they who believe by Revelation, be­lieve onely true things, and of 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 finds contradi­ction, [Page 97] he believes that which is inspired, and re­vealed unto him, and yet not that alwayes, but when the Revelation, and Inspiration, and the inward sense is lively and intire. They who obtain this Faith, Christ calls them Blessed, and these are the sonnes of God. And this is the faith that alwayes leads Charity, and Hope in its company, and without which it is impo­ssible to please God; That which purifies the hearts, makes them clean, and quickens them. Of which our omnipotent God make us rich by Christ our Lord!

CONSID. XXX.

SEtting my self sometimes to reason with God, I say unto him in this sort: Wherefore Lord, when thou callest a person to thy king­dome, doest thou not make him presently feel his justification? Wherefore doest thou not pre­sently give him the holy Spirit, which should rule and govern him? And why doest thou not shew unto him thy presence? To this it seems to me, that he makes answer to me, saying, For the self same cause, that I do not make the grain as soon as it is sown, to spring, so that it may be reaped. This, say I, is the curse of sinne: And this other matter, saith [Page 98] he, is also through the curse of sinne. Again, say I, Since thou hast done it with Saint Paul and with some others, why doest thou it not ge­nerally with all? For the self same cause (re­plies he) that I have sometimes given men bread to eat without causing it to grow by the ordinary way, willing to shew my omnipotency both in the one and in the other. As those per­sons (say I,) Lord to whom thou hast given bread by extraordinary wayes, do more ac­knowledge that bread from thy liberality, then those other, who have it by ordinary wayes; even so also, all thine elect would more acknow­ledge all their inward gifts from thy liberali­ty, if so be thou wouldest do with them that which thou didst with Saint Paul, rather then guiding them, as thou guidest them, by an or­dinary way. I will (saith God) that both the one and the other should acknowledge from me that which they obtain by the ordinary way; and that so much the more, as it seems to them­selves, that they get it by industry and labour. For in this thing I will that they should morti­fie the judgement of their humane wisdome, which mortification should not be necessary, if they had these things by extraordinary way. I will have the labourer to labour the ground, and to sow his seed, and I will that he shall at­tribute to me the fruit of all his labours. I will likewise that spirituall persons labour and [Page 99] endeavour what they may, and yet I will have them submit themselves to believe and to love, and so get justification, and the holy Spirit; and I will that they attribute all unto me. And hold thou it for certain, that as the labourer should prove himself very rash, that should think to gather much grain, having the rain at his command when he pleased, and the Sunne when he pleased; so likewise should that spi­rituall person be very rash, who would hope to encrease much in piety and holinesse, having the inspirations in his own power when he would. Whereupon hold for certain, that he doth take the better, who freely in all things, and every where leaves it for me to do, without opposing himself in any thing, and without sup­posing to govern by himself that which ought to be governed by me. With these Considera­tions I put my mind in quiet, when I find it impatient, and not well enduring to expect God; referring and submitting my self in all things and every where to my God; being as­sured that he doth govern and will govern me in this Christian businesse, according to my ne­cessity, through his onely begotten Sonne Jesus Christ our Lord.

CONSID. XXXI.

EXamining in what properly the livelinesse of affections, and of the Appetites doth con­sist, and when this livelinesse doth offend, and when it doth not offend: I resolve my self, that the livelinesse of affections consisteth in the inward satisfaction that is according to the flesh, that is, when a man abides alive and vi­gorous in relishing with the senses of his mind, the things that belong to the world, such as are honours done to him, self-boastings, and that which is principall, his reputation and fame. And I understand that the livelinesse of appetites consisteth in the outward satisfacti­ons, that is, when a man abides alive and vigo­rous to relish with his five bodily senses, the things that delight and content the sensuality. And resolving my self, that this livelinesse of affections and appetites is then hurtfull, when he who hath it knows it not, understands it not, or doth not hold it for a fault, or defect; and that then it doth not hurt, when he that hath it knows it, and understands it, and holding it for a defect & a vice, goes by little and little re­fraining and mortifying it: I come to consider, which of the two is most damageable, and most [Page 101] contrary to the holy spirit, either the livelinesse of affections, or that of the appetites? In this resolution, I come first to consider, that the live­linesse of affections holds the inward man alive in the things of the world; and that the live­linesse of appetites holds the outward man a­live in things of the flesh. And I understand that by how much the soul is more worthy then the body, by so much is the livelinesse 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, and touching; and another person goes to comply with the world for the satisfaction of him that makes the feast: And it will seem, that in him that goes for his own satisfaction there is a greater liveli­nesse, then in him that goes for others satisfacti­on, but it is not true: for if in him that goes for others satisfaction, the affections of his own proper estimation, and of the honour of the world, were not alive, he would not go: In such sort, that albeit he doth not go being drawn by his appetites, yet he goes being drawn by his own affections, and by theirs whom he desires to please. It being very true, that that person that goes for his own satisfaction, satisfies his own appetites; and he that goes for others satisfacti­on, satisfies his own affections and others: It is [Page 102] clear that the satisfaction of the affections is more damageable, 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 unbride­ledly alive in his appetites; and he is praised and honoured, that is moderate and temperate in them; and he is esteemed to be a Saint, that hath altogether mortified them. And on the con­trary, he is esteemed and prized, that keeps lively in his affections of honour, and his own particular esteem; and he is esteemed vile and of no worth, that is in all these things mortifi­ed. Now it being true, that to the eyes of hu­mane wisdome that alwayes appears great, which to the eyes of the holy Spirit seems little; and that alwayes appears little to humane wis­dome, which appears great to the holy Spirit; it will easily follow that humane wisdome hold­ing the appetites more damageable then the affections, the holy Spirit will hold the affe­ctions more damageable 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 person, who studies to be like unto Christ, and like unto God, and to comprehend the Christian perfecti­on, (in which he is comprized by the incorpora­tion whereby he stands incorporated in Christ) must attend to the mortification of his affections [Page 103] and appetites, alwayes keeping strict account with them, to kill them in that wherein he shall see them alive. But principally he ought to at­tend to the mortification of his affections, as well for that respect which we have spoken of, as also because in the death of the affections, the appetites die; but the affections do not at all die in the death of the appetites; nay it comes to passe, that in the death of the appetites the af­fections revive: for as hath been said, in the eyes of humane wisdome the mortification of the appetites is very highly esteemed of, and therefore a man is praised and honoured for it.

Hereby I understand this, That when any person kills his affections by humane wisdome and industry, despising honour, and reputation of the world; he grows vicious and licentious; for the appetites live and grow unbridled: And when another person kills his affections by the holy Spirit, he doth together therewith kill his appetites: by which proof a man may judge of many designes and motions pertaining to the despising of the world, whether they be of hu­mane spirit, or from the holy Ghost.

I would to God that in me the affections were altogether dead, and likewise the appetites, so that neither my mind should be delighted with any thing that were not spirituall and di­vine, nor my body should take of the things of the world more then that which sufficeth to su­stain [Page 104] it in the world the time that God hath or­dained that it should live here! But if so be I must run out in any thing, and that some kind of livelinesse will remain in me, 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 satisfie my self in them; then to see in my self any livelinesse of affecti­ons and to satisfie my self and others in them. Nay verily, if the shame of the world, and the ill example I should give to spirituall persons did not restrain me, I could scarce contain my self sometimes from suffering my self to be trans­ported to the satisfaction of my appetites, hold­ing it for certain, that by that means I should sooner mortifie my affections, and that my af­fections dying, my appetites would also die with 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 himself entirely with Jesus Christ our Lord.

In saying, That sometimes satisfying my ap­petites, [Page 105] I should think to mortifie my affecti­ons; I mean this, that the shame and confusion which I should deserve in having satisfied my appetites, would be a cause that I should not think of being honoured and praised, and so satisfie my affections whilest I mortifie my ap­petites. This I hold for certain many of those persons prove in themselves, who attend unto the Spirit, of which persons onely I speak.

CONSID. XXXII.

I Understand that learned men being without the Spirit, do suffer the self same deceit in the holy Scriptures, which unlearned men without the spirit of God do in images; in this manner: An unlearned superstitious man keeps a crucifix of Christ in his chamber, by means whereof, al­wayes when he enters into his chamber, he re­members that w ^ch Christ suffered; & finding (as he thinks) piety & religion in this remembrance, he puts in all other parts of his house other ima­ges like unto that; & knowing well that alwaies as he walks up and down his house, he shall see these images, which will bring to his memorie that which Christ suffered, he cares not to im­print in his mind Christ crucified, contenting himself to see him painted: and as long as he doth not keep him in his mind, he neither feels nor tasts the benefit of Christs Passion. And it [Page 106] comes to passe, that when this superstitious un­learned man is moved to demand any thing of Christ, it seeming sufficient to him to behold him painted with his bodily eyes, he careth not to lift up his mind to behold him with spirituall eyes; in such sort, that a man may say, that he doth not pray unto Christ, but unto that picture.

In the self same manner a learned man with­out the Spirit, keeps written in holy Scripture, the things that pertain to a Christian man [both] that which he ought to believe, and that which he ought to do; in such sort, that when ever he gets his book, he understands both the one and the other: And this seeming sufficient to him, he employes all his study and diligence in ha­ving many books, that may declare unto him the sense and meaning of the holy Scripture, not caring at all to imprint in his mind that which he reads, and that which he studies there­in, nor to frame his opinions, nor his conceits in things pertaining unto Christian piety, ac­cording to that he there reads, and studies. And being desirous to understand some secret of God, and of spirituall matters, applying himself to seek it in holy Scripture, he doth not lift up his mind to pray God that he would shew it him, and teach it him so, that he doth take for his aim the spirit of God; but [he contents himself with] that which by his own proper nature and wit he learns from that which was written [Page 107] by them, who had the spirit of God. And if so be they suffer this deceit, that handle the Scri­ptures which were written by the holy Spirit, what may we think is the deceit of them, who handle the writings that are written by humane spirits?

The unlearned man that hath the spirit, ser­veth himself with images, as with an Alphabet of Christian piety; forasmuch as he so much serves himself with the picture of Christ cruci­fied, as serves to imprint in his mind that which Christ suffered, and to tast and feel the benefit of Christ. And when he hath imprinted him, and tasteth and feeleth him, he cares no more for the picture, leaving it to serve for an Al­phabet to other beginners: And when he hath Christ in his mind, and is inspired to demand any thing of Christ, he careth not to set his cor­porall eyes on the picture, but sets his spirituall eyes on the impression, which he keeps in his mind: In like manner, a learned man that hath the spirit, serveth himself of holy Scriptures, as of an I much mislike the com­parison of Images and holy Scripture, as if they were both but Alphabets, and af­ter a time to be left. The holy Scriptures have not onely an elementary use, but an use of perfection, neither can they ever be exhausted (as pictures may by a ple­nary circumspection) but still even to the most learned and and perfect in them, there is somewhat to be learned more: therefore David desi­reth God in the 119. Psalme, to open [...]is eyes that he might see the wondrous things of his law, and that he would make them his study; although by other words of the same Psalme it is evident, that he was not meanly conversant in them. Indeed he that shall so attend to the bark of the letter, as to neglect the consideration of Gods work in his heart through the word, doth amisse; both are to be done, the Scripture stil used, and Gods work within us still observed, who works by his word, and ever in the reading of it. As for that Text. They shall be all taught of God, it being Scripture can­not be spoken to the dispa­ragement of Scripture; but the meaning is this that God in the dayes of the Gospel will not give an outward law of ceremonies, as of old; but such an one as shall stil have the assistance of the holy Spirit applying it to our hearts, and ever out-run­ning the teacher, as it did when Peter taught Corneli­us: There the case is plain, Cornelius had revelation, yet Peter was to be sent for; and those that have inspirations must still use Peter. Gods word: if we make another sense of the Text, we shall overthrow all means, save Catechizing, and set up En­thusiasmes. In the Scriptures are Doctrines, these ever teach more and more. Promises, these ever comfort more and more, Rom. 15.4. Alphabet or Christi­an pietie, wherein he reads that which appertains to pie­tie, untill such time as it pe­netrate into his mind, so that he tasteth and feeleth not by judgment, nor by humane wisdome, but by his own pro­per [Page 108] mind, in which he im­prints the knowledge of God, which is there written; so as when there comes unto him a desire to understand a­ny secret of God, first he goes to the book of his mind, and consults with the Spirit of God, and afterward he goes to prove that which he hath understood, with that which he finds written in those holy books; so as having at first served himself with holy Scri­ptures as with an Alphabet, he afterwards leaves them to serve for the same effect to o­ther beginners, he attending to the inward inspirations, having for his proper master the spirit of God, and serving himself with holy Scriptures as with an holy conversation, and which causeth refresh­ment unto him, altogether [Page 109] putting from himself 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, is fulfilled that which was pro­phecyed of the time of the Gospel, where it is said, they shall be all taught of God, Isa. 54.13. accordingly as they experiment in themselves, who obtain the spirit, which is communicated by Jesus Christ our Lord.

CONSID. XXXIII.

ACcording to Saint Paul, The doctrine of this Con­sideration cleareth that of the former: for as the servant leaves not the letter when he hath read it, but keeps it by him, and reads it again and again, and the more the pro­mise is delayed, the more he reads it, and fortifies himself with it; so are we to do with the Scriptures, and this is the use of the promises of the Scriptures. But the use of the doctrinall part is more, in regard it presents us not with the same thing onely when it is read, as the promi­ses do, but enlightens us with new considerations the more we reade it. Much more might be said, but this suffi­ceth, he himself allows it for an holy conversation and refreshment, in the 32. Consideration, and amongst all divine and spirituall exercises and duties, he nameth the reading and meditation of holy Scriptures for the first and principall, as Consid. 47. and others; so that it is plain the Au­thour had a very reverend esteem of the holy Scripture, especially consi­dering the time and place where he lived. Rom. 15.4. we who in this life abide in the 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 accompish­ment of that which we desire, seem long, we do the more fortifie our minds to hope more and more, no wayes [Page 110] departing from confidence. And the consolati­on of Scriptures consisteth in this, that reading in them the promises of God, we do anew confirm, and fortifie 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 Advance-money, who maintains himself in the hope to have it through patience, fortifying his heart more and more through hope, when it seems to him that the accomplishment of the promise is delayed, no wayes departing from his hope, and comforting himself with the letter of the lord, in which reading the promise, he doth anew comfort himself in hope, and anew con­firm himself in the confidence which he hath to obtain that which is promised him. I say, that like as he bearing the delay, and reading the letter, conserves himself till the promise be made good unto him: So we on the other side, bearing with patience the delay of Christs second coming, and reading the holy Scri­ptures, confirm our selves untill we come un­to that eternall life, which is promised us by Jesus Christ our Lord,

CONSID. XXXIV.

A Certain rich man hath a woman slave, viti­ous and ill inclined, who hath her children also vitious and ill inclined, as her self is. He because they be such, will not for some time keep them in his house; but at another time for some other occasion he contents himself to keep and maintain some of them in his house; and more­over, to the end they may the more willingly stay with him, it pleaseth him to use them as sonnes; and because he sees their evil inclinati­on, and sees, that if so be he goes by the way of rigour with them, it will be impossible to keep them in his house, he doth [therefore] not onely pardon them for being born of a vitious and ill inclined slave, (for, forasmuch as concerns this point, he did set his mind at quiet, when he took them into his house) but he likewise par­dons all that which they shall do, being viti­ously, and villanously drawn, and overcome by the evil inclination with which they were born. And they by the good usage of their Lord, (who hath made himself a Father unto them,) and by the good customes that they learn, being in his house, leave that which they inherit from their old and evil mother, and get that which they see in their new and good Father: and in this manner they come to be heirs of the goods of [Page 112] 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 evil slave is humane nature depra­ved by the first transgression: Her sonnes are all mankind: The house of God is the king­dome of God: The time in which God ad­mits men into his kingdome is the time of the Gospel: The occasion is the justice of God executed on Jesus Christ our Lord: For this, God is content to admit into his kingdome them that come unto him, and to hold them for sonnes, and so use them as sonnes. And be­cause he knows their evil inclination, and sees that if he [should] use rigour with them, it will be impossible for them to keep themselves in his kingdome, he [therefore] pardoneth them not onely the fault of their depraved nature, with which they are born, which is originall sinne, (for forasmuch as belongs to originall sinne, he pardons it when he admits them to his king­dome;) but also all those things which they shall do vitiously and villanously, being drawn, and overcome by that evil inclination with which they were born, (which is proper and naturall unto them) whilest they resist and strive with it. Whereupon they by the fa­vour of God, who of a Lord is become un­to them a Father, making them sonnes of slaves, and by the good customes which they [Page 113] learn continuing in the kingdome of God, do by little and little forsake that which they hold of their old evil and vicious mother; and get that which they see in their new good and hea­venly Father, leaving, both to appear and to be like their mother. And as before they came unto the kingdome of God, they had and re­presented in them the image and the likenesse of depraved nature; so likewise being entred into the kingdome of God, they have and re­present in themselves the image and similitude of God; recovering that which the first man lost. By this I understand in what sort man was created unto the likenesse and similitude of God, and in what doth consist the benefit that men have received by Jesus Christ our Lord.

CONSID. XXXV.

COnsidering that the duty of Piety is for a man to content himself with every thing which God doth, perswading himself and hold­ing for certain, that every thing that so comes to him, is Good, Holy, and Just; believing that all that which comes to passe in this pre­sent life, comes to passe by divine providence, without admitting that any thing should come to passe by chance: And considering that the [Page 114] duty of Christian Faith is to accept with his mind, and to confesse with his mouth, the Go­spel of Jesus Christ our Lord. I see on one side in many men that have not the spirit, much conformity to the will of God, in such manner, that they neither grieve themselves, nor resent out of measure the death of those persons whom they greatly love, nor the losse of goods, nor the losse of honour, and that they themselves are content to die: And I see likewise in many other men that have not the spirit, much acce­ptation, and much confession of the Gospel, without any scruple or doubt at all. And I see on the other side, that some spirituall persons grieve themselves, resent, and are very sorrow­full for the death of those persons whom they loved, and for other inconveniences that befall them, and they cannot bring themselves to be willing to die, and that they feel the losse of e­state, and the losse of honour; And I see also in other persons who have the spirit, much wa­vering in the acceptation, and confession of the Gospel, that they cannot believe, nor confirm themselves in all that is therein. I have many times set 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 give credit to the Gospel: and in him that hath the spirit, there [Page 115] ought to be both the one and the other. And af­ter consideration I understand, that however flesh doth sometimes a little contradict flesh, yet in the end flesh suffers her self to be over­come, and subdued by the flesh: whereupon there being in a man that hath not the spirit, as well an affection of the flesh willing to con­form it self with God, as to grieve, to be sorrow­full, and to resent it self for the inconveniences that offer themselves in this present life; it comes to passe, that one affection overcoming the other, it seems that such a man doth con­form himself with the will of God, but it is not true: for he doth conform himself, but onely with his own proper will, whereby, for his own satisfaction, and for his own designes, he doth determine to content himself with every thing, and to conform himself in all things to the will of God.

That this is true, we read in many books of the Gentiles, and we hear and see it in many other Nations altogether Infidels, and others that counterfeit faith. Likewise I understand, that there being in a man that hath not the spi­rit, as well an affection of the flesh to accept and confesse the Gospel, as not to accept nor confesse it; it comes to passe that one affection overcoming the other, it seems that such an one believes the Gospel; but it is not true: for he doth believe onely his own opinion and [Page 116] imagination, as the Jew that stands stubborn in his Law, and as the Moor that believes his Alcoran.

On the other side, I understand that the flesh alwayes repugnes against the spirit, alwayes contradicts it, and alwayes 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 himself to the will of God, conten­ting himself with every thing that God doth, and combating and resisting the flesh, which is not soon overcome; it comes to 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 above all things for death. For so we see that the Saints of the Law did grieve themselves; and Saint Paul, a Saint of the Gospel would have resented it as himself saith, Phil. 2.27. if that friend of his Epaphroditus had died; and even the sonne of God our Lord God Jesus Christ did resent himself, and was grieved at the death of Lazarus, Mat. 26.38.

In like manner I understand, that there being in the man which hath the spirit, an affection of the spirit to be willing to accept, and con­fesse the Gospel, and the flesh repugning and contradicting, because it hath no part in such [Page 117] desire, nor in such will; it comes to passe that a man that hath the spirit, feels a weaknesse in his faith, and goes wavering and doubting in it, as we have read in some Saints, and as we see it in others; in such sort, that as from the small contradiction which the affections of the flesh have amongst themselves, there comes forth an appearance of Piety, and Faith, in them that have not the spirit: so from the great con­tradiction that is between the Flesh and the Spirit, there proceeds from them that have the spirit, a weaknesse in piety and faith: that be­falling in a man, which befalls in the world, in a Province, or in a Common-wealth; that as it comes to passe, when any person speaketh or publisheth any thing with an affection of the spirit, he presently finds an opposition, contradiction, and outward persecution, al­though it be a thing which is ordinarily spo­ken and practised, but without the spirit, and out of humane affections: so likewise when a man goes about through the motion of the spirit to perswade himself, and confirm him­self in any thing pertaining to piety, or justi­fication, he suddenly finds an inward oppo­sition, and contradiction: for his own affe­ctions, and his own appetites, which are mor­tall enemies to the spirit, rise up against him. And this comes to passe, notwithstanding that the self same things have been formerly acce­pted [Page 118] 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 the will and desire to increase in piety and justification, when a man finds in himself much opposition and contradiction; and when also he finds outward opposition from men. And I resolve my self, that in this fight and opposition a man ought to labour and travell much, but without afflicting, or grieving himself; for although the flesh toge­ther with all its affections remain alive, yet the holy Spirit shall have the victory, and be the conquerour. For it is not meet that the sonne of the slave, that is, the flesh, should be heir with the sonne 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 present life, and of the vision of God, in life everlasting. And saying the flesh, I understand the affection of flesh, that which men receive from Adam, all which must needs die in us, to the intent that all that may live in us, which we can receive from Jesus Christ our Lord.

CONSID. XXXVI.

THat it may be well understood, wherein Christian liberty doth consist, how it is known, and how it is exercised, it imports much to understand first in what the Hebrew servi­tude did consist, how it was understood, and how it was exercised. The Hebrew servitude, as I understand, proceeded from the command of the law, which by threatnings and promises kept men in servitude, and intreated them as servants. Amongst the Hebrew people, some applyed themselves to the law by inspiration, o­thers out of opinion; and there were others al­so who cared not for the law, living licentious­ly; these knew not the Hebrew servitude, nei­ther exercised themselves in it. They who out of opinion applyed themselves to the law, de­siring and procuring that the curses wherewith the law threatned transgressors, should not be executed on them, and that the promises which the law made to them that observed it, might be fulfilled in them, knew the Hebrew servitude, but did not exercise it as they ought: for being governed by their own proper spi­rit, they were most superstitious in some things, and most licentious in others. They [Page 120] who by inspiration applyed themselves unto the law, and exercised themselves in it, as was meet, desiring the promises thereof, and fearing the threatnings, knew the Hebrew servitude, seeing that it behooved them al­wayes to stand knit unto the law, and they exercised themselves in it as was meet, hold­ing themselves for servants, and depending on the will of God; for being governed by the holy spirit, that did inspire them to the fulfil­ling of the law, they were pious, holy, and just. In such sort, that the Hebrew servitude consisted in the law, and was known when men 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 coming of the holy Spirit, which succeeded in place of the law to govern the people of God.

Among them who have the name of Chri­stians, there are some, who feel this Liberty by the holy spirit; there are others who guesse at it by humane spirit; and there are others, who neither feel nor guesse at it.

They who neither feel, nor divine it, are altogether like unto them amongst the He­brew people, who divined the servitude of the law, being in all things most superstiti­ous, [Page 121] obliging and binding themselves not onely 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 do oblige and bind themselves to other laws; in such sort, as they know not in what Christian Liberty doth consist, neither do they exercise it, living wretched­ly in miserable and hard servitude. They, who by 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 yoke, live licentiously, not know­ing nor exercising the Christian liberty, as is meet. They are ordinarily impious and vici­ous; and I understand that they divine Chri­stian liberty, by humane spirit, who by their own wit and judgement, and by that which they read and hear, that a Christian man is free, not considering whether they be Christi­ans in such manner, as that Christian liber­ty appertains to them; these call the licenti­ousnesse of the flesh, Christian liberty.

They who by the holy Spirit feel the Christian liberty, are like to them amongst the Hebrew people, who through the holy Spirit applyed themselves unto the Law: They know, that Christian Liberty consi­steth in this, that a Christian shall not be [Page 122] All the discourse from this place to the end of the chapter may seem strange, but it is suitable to what the Author holds elsewhere, for he maintains that it is faith & infidelity that shall judge us now since the Gospel, and that no other sinne or virtue hath any thing to do with us; if we believe, no sinne shall hurt us; if we believe not, no virtue shall help us. Therefore he saith here, we shall not be punished for e­vil doing, nor rewarded for well doing or living, for all the point lies in believing or not believing. And with this exposition the Chapter is clear enough but the truth of the doctrine would be exa­mined, however it may passe for his opinion, in the Church of God there is one fundamentall but else variety. The Authors good meaning in this, will better appear by his 98. Consideration of faith and good works. punished for his evil living, nor be rewarded for his well living; knowing that pu­nishment is for unbelievers, and the reward for the faith­full: inasmuch as God will punish them that believe not on Christ, and not believing on him do not accept the co­venant that he set between God and man; and that he will reward them that shall believe in Christ, and accept the covenant of Christ.

They who in this manner know the Christi­an liberty, having no regard to rewards or pu­nishments, but having a regard to observe the decorum of those persons whom they represent in this present life: that is, to be a member of Christ the most perfect head, and to live in this life a life like unto that, which they are to live in eternall life, do well exercise the Christian liberty: For being governed by the holy spi­rit, on one side they find and know themselves to be free and exempted from the law, inso­much that it seems to them, that they may say with Saint Paul, All things are lawfull unto me, 1 Cor. 10.23. Neither fearing to be pu­nished [Page 123] for transgression, nor hoping to be re­warded for observation; and in this they feel and know the Christian liberty. And on the other side they find, and know themselves obli­ged to be like unto Christ in their life and man­ners, and therefore they say with S. Paul, All things are not expedient. Thus they exercise themselves in Christian liberty: so that Chri­stian liberty consisteth in the abrogation of the law, and is known when men do not fear the punishment of the transgression of the law, nor pretend the reward of the observation thereof. And it is well exercised when men observe the decorum that belongs to a Christian, who is a member of Christ, and ought in all things to be very conformable to Christ. Hence I gather, that since men that divine Christian liberty by humane spirit, wit, and judgment, make them­selves vitious and impious; and not understand­ing it, make themselves superstitious and misera­ble; and understanding, knowing, feeling, and exercising it by the holy Spirit, become holy, pious, and just, becoming very like unto Christ our Lord; it is good that a man should apply himself to understand the Christian liberty, cra­ving of God his holy Spirit, which may cause him to know and feel it, and likewise make him to exercise it. And in this manner neither will the not knowing it make him to live with super­stition and in misery: nor the knowing it by [Page 124] humane spirit, make him to live licentious in his manners, and impious in his mind: and to un­derstand, know, and exercise it, will make him to live without fear before God, with holinesse and righteousnesse all the time of his life, and will afterward set him glorious in life everlast­ing, with Jesus Christ our Lord.

CONSID. XXXVII.

THis is alwayes true, that men frame their o­pinions and conceits of those things which they know not, according to the relations and informations that men give them of those things. And it comes to passe, that when a man takes an affection to every thing which he seeth, we hold him for vain; and that when he doth delight to take money and gifts, we hold him for covetous; and that when he doth not pardon when he is offended, we hold him for cruel, inhumane, and revengefull: So this is alwayes true, that when we have need of such a man, we do endeavour to gain his good will with those things which are according to the opinion and conceit which we have of him by relation; in which we continue and persevere, untill such time as coming into acquaintance and familiarity with that man, by little and little [Page 125] we have other opinions and conceits of him, according to that which we our selves know of him. Whereupon now we do not go about to gain his good will by those things with which we did at first, following the Relation; but by those things which according to our own know­ledge seem to us to be to purpose.

This betides us with God: Men being de­ceived by humane Philosophy, and by their own wisdome and reason, which doth not reach un­to the knowledge of God; and being deceived principally by superstition, and false religion, they make relation that God is so delicate and sensitive, that he is offended for every thing: that he is so vindicative, that he doth punish all offences: that he is so cruell, that he punisheth them with eternall punishment: that he is so in­humane, that he delights that we should cha­stize our persons, insomuch as to shed our own bloud which he hath given unto us; and that we should deprive our selves of that substance which he hath given unto us, to the end that we should therewith maintain our selves in this pre­sent life; that he doth delight that we should go naked and barefoot, alwayes suffering: that he is vain, and that presents do please him, and that he delights to have gold and goodly furni­ture; and in summe, that he delights himself in all those things, in which a tyrant doth delight, and rejoyceth to have from them that are sub­ject [Page 126] to him. According to this Relation which men make to us of God, we frame our opinions and our conceits of God; and so much the more, because what men tell us by word of mouth, we find written in the writings of men. And inasmuch as both they and we, when we begin to reade 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 vve bring with us by the Relation of men, it be­falls us, that the holy Scripture being the Re­lation of the holy Spirit, by means whereof we might conceive a true opinion and right con­ceits of God, we make it that it become the rela­tion of men, & that it speaks not that which the holy Spirit intends, but that w ^ch humane igno­rance imagines. From whence it comes to passe, that men knowing that they have need of God, because they hold him for sensitive, for vindica­tive, for cruel, live in continuall scruples, & con­tinuall fear & terrour, w ^ch are things that ordi­narily beget hatred. Because we hold him for in­humane, we punish our own persons with fast­ings, with watchings, with disciplines, & with all those other things which the flesh abhorres; and in this we think much to please God, because [Page 127] we account him covetous, we offer unto him our goods, and we adorn him with ornaments of gold, of silver, and of jewels. And in summe, because we account him a tyrant, we demean our selves with him in all things and every where, as we demean our selves with them that are tyrants. In this we abide, & in this we perse­vere all the time that we frame our opinions and our conceits of God, by the relation that we have of men. Whence I understand, that whilest a man procures to gain Gods good will by these things, he shews that the opinion and conceit that he hath of God, is by mans relation. And if any man shall say unto me, I do these things to conform my self with others, but I have no confidence in them, nor do I esteem them at all; I shall answer him, that it is a most difficult thing to understand whether he trust in them or no. And I shall say unto him, Wilt thou, brother, understand whe­ther thou trust in them or no? Examine thy self well, whether thou find satisfaction in do­ing of them, or no; whether thou hast a good opinion of them who do them, or no; and whe­ther thou hast an evil opinion of them that do them not, or no; and so shalt thou understand whether thou hast confidence in them, or no. And finding that thou hast confidence in them, hold for certain, that the opinion and conceit which thou hast of God, is by relation of men.

They who accepting the Gospel, and through the covenant of justification which is by Jesus Christ our Lord, are made the sonnes of God, and having familiarity with God, know God, and get a new opinion of God, and frame new thoughts of God, not now by relation but by knowledge and experience; and going unto the holy Scriptures with their new thoughts, find written in it the self same which they know and experiment: they find that God is patient, mercifull, slow to wrath, and estranged from revenge; except it be in them that are the vessels of wrath, whom also God for sometime suffers. Understanding this, they drive out of their minds all scruples, fears, and terrours; 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 rigour of his justice, whereby they know, that he doth not delight that men should punish their own persons; but this indeed he requires, that they should in such sort be dispoiled of self love, that being evil in­treated 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 whatever occasion deprived of them, they should not esteem it for evil, nor be sorrow­full; [Page 129] and that it being necessary to leave them, God calling them to the preaching and manife­station of the Gospel, they should immediate­ly leave them, and deprive themselves of them. Finally, these persons holding this new opinion, and these new conceits of God, know­ing God first in Christ, are just and holy; and knowing that God delights himself in holinesse and righteousnesse, they serve him in holinesse and righteousnesse. And also acknowledging God in naturall things, they content themselves with all things, 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 judgement of humane wisdome they be judged the contrary. And because they understand that God is delighted with this o­bedience, and this mortification of humane wisdome, in serving with obedience, and with mortification, they serve with piety: In this they abide whilest they remain in the opinion and in the conceits which are had of God, by the familiarity, and by the knowledge, and by the experience that they have of God, who ac­cept the covenant of justification, which is by Jesus Christ our Lord. They as I understand, not onely find no satisfaction in those things [Page 130] which they do, who stand in that opinion of God, and in those conceits of God, which are had by relation of men; but if they be necessi­tated to do them, they feel displeasure and dis­content: And this displeasure, and this discon­tent in these things, I understand to be a good countersigne for to know that a man hath now lost the opinion, and those conceits of God which are by relation of men, and hath obtain­ed that opinion, and those conceits of God which are by familiarity, and by the knowledge of God, and by the experience of those things which are by the spirit of God.

By this Consideration I understand the cause why a person beginning to have familiarity with God, and to have experience of the things of the spirit of God, it seems every day to him that the knowledge of God is renewed in him, that is, that he comes anew to know God; because that holding a long time imprinted in his mind that opinion of God, and those conceits which are by relation of men, and not being able at once to dispoyl himself of them, and leaving them by little and little, he goes on by little and little, re­ceiving that opinion and those conceits of God, which are by the spirit of God. Whereupon it comes to 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 clothing of [Page 131] himself with a new opinion, and new conceits of God. And because it is also more proportiona­ble to the depraved nature of man, to abide in the first 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 Gospel; I understand that with difficulty doth a man spoil himself of the old, and cloath himself with the new. And I understand, that to a regenerate man & renued by the holy spirit, it appertains to keep his mind all his life long attent to despoil himself of that opinion, and of those conceits of God which are by relation of men; and to cloath himself with that opinion, and with those conceits of God, which are by Reve­lation of the spirit of God, which is obtained by Jesus Christ our Lord.

CONSID. XXXVIII.

THis is certain, that all of us would judge and hold them for very sots and fools, who finding themselves banished from a kingdome by their demerits, and there being presented un­to them on their Kings behalf a Patent sub­scribed with his name, and sealed with his seal, by which he pardons them, and enables them to return unto the kingdome; and they taking [Page 132] the Patent, and acknowledging the Kings hand in it, and the Kings seal, should not care at all to come unto the kingdome; but set themselves to examine, whether the seal with which that Patent was sealed, were of gold or of brasse; and occupying themselves in adoring and ador­ning it, themselves alwayes abiding in ex­ile, and deprived of the kingdome, and de­prived of the Kings grace, procuring by other means, and by other wayes to have that which the King had freely and liberally given unto them by that Patent of his, which they had read and acknowledged, and which they adore and observe with reverence, doing in it and with it, that which is of no importance to them, to that purpose for which the King sent it unto them. For that which belonged to them to do, if so be they were wise, were in receiving and acknowledging the Patent, to come unto the kingdome, and to accept the Kings grace, and af­terwards to obserue and well keep that his Pa­tent in testimony of their pardon, and thereby should they know from the Kings hand, and from his seal whatever concerned them to know

By this comparison I understand what a man ought to do, presently after he comes to the knowledge of the Evangelicall preaching, which is like unto a Patent, by which God freely and liberally pardons all those misdo­ings, by reason whereof we remain in exile [Page 133] 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 sottishnes, & the folly of men doth consist, who reading the Gospel, ap­proving it & holding it for true, and yet not re­lying upon that which it promiseth, nor entring into the kingdome of God, nor making peace with God, do occupy themselves in examining and discussing curious matters of God, and of Christ, such as appertain not to them, and are not profitable unto them; and do occupy them­selves in serving God and Christ, in those things which are not required of them, nor are acce­ptable unto him, and by which they do perad­venture more procure the wrath of God against themselves. In this errour I understand it, all men come, who govern themselves in Gods af­fairs with humane wisdome, not knowing God, nor knowing Jesus Christ our Lord.

CONSID. XXXIX.

THis is certain, that assoon as a man being inspired of God, accepts the covenant of justification by Jesus Christ our Lord, he begins to die unto the world, and to live unto God, to [Page 134] die unto Adam, and to live 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 dies, the soul being separated from the body, he doth accomplish his dying to the world, his dying to Adam, and his coming out of the kingdome of the world; & that when he shall rise again, his soul returning to unite it self with the body, he shall live perfectly and entirely unto God; he shall live 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, whilest his soul remains with his body, and the estate of another man already dead, his soul being se­vered from his body; I understand the diffe­rence that shall be between the estate of a man, how much soever mortified he be to God and to Christ, whilest he continues in this present life, from that estate in which he shall stand being raised to God and 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 [Page 135] dead, and him that is mortified; understanding that the mortified stands as it were dead, stand­ing crucified unto the world, and unto himself, rather in the other life 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 be 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 answers 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 live eternall life, to attend to mortifie himself much, to become much like to Christ in his death, that he may be likewise much like to Christ in his resurrection, in which a man shall perpetually abide in the kingdome of God, together with the Sonne of God him­self, Jesus Christ our Lord.

CONSID. XL.

IN God I consider two Wills, one Mediate and Generall, and another Immediate and Parti­cular. [Page 136] With one I understand, he governs the universe; and with the other I understand, he governs those who are redeemed by Christ. Of the one I understand all the creatures are the executioners, every one in his degree and office; and of the other I understand the holy Spirit is the executioner, and the persons which are partakers of the self same spirit.

Furthermore I understand, that men do oft­times grieve themselves for those effects which result from the Mediate Will of God. because it seems to them to redound unto their damage. And I understand, that of those effects which result from the Immediate Will of God, those persons to whom they appertain, do alwayes rejoyce, because they alwayes 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, do sometimes hurt, and sometimes help. This order and this course I understand, is some­times altered by the Immediate Will of God; and I understand it is sometimes restrained by the same Will. And in this alteration and restraint I understand, that one part of that Will of God which we call Immediate, doth consist; because it followeth not the common and generall or­der: The other part of the Immediate Will of God I understand consists in those things which [Page 137] he himself doth by his word, & by the holy Spi­rit; such as are the Creation of the World, and particularly that of Man; the Reparati­on of mankind by Jesus Christ; the Vocation to the participation of this good; Justification, with all the other 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, he made himself subject to the mediate will of God. un­der which subjection I understand all evils do consist, and all troubles, to which our 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 the will of God which is mediate, and thereupon to evils, and to death: And that Christ obeying God, returns his to the subjection, and to the will of God, which is immediate; and therefore he frees them from evils and from death; from death he frees them by the Resurrection, in which they shall live an eternall life; and from evils he doth sometimes free them, causing that those should not touch them, which should touch them according to ordinary course; at other times depriving them of the feeling of them; and other times mortifying them therewith; In such sort that the evil is converted into good: [Page 138] and as he doth not in such manner free them from death, that they should not dye, but he doth inable and dispose them to a most happy and everlasting life; so neither doth he free them from evils, in such sort, as they should not touch them, but he doth inable and teach them to draw good out of these evils.

The other thing which I understand is, that the continuall sighing of a man, that feels, or begins to feel in himself the benefit of Christ, ought to be in 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 goodnesse it self, in that immediate will of his there can be nothing but that which is such as he himself is. And I think assuredly, that Christ counselling his to say, Thy will be done, in earth as it is in heaven, doth counsell them to have this desire of which I have spoken, and that they should alwayes sigh in this manner; as if he should have said; Crave of God that he would make you exempt from that ordinary Regiment and government, and make you free from the government of his mediate will, and that he would set you in that of his immedi­ate will; in such sort, that like as the heaven­ly armies are immediately governed of God, so you also, that are on earth may be immediately governed of God!

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

I do not understand, that in that will of God which I call mediate, there is not a particular providence of God, but I understand, that that providence is generall to many persons, such as is the rain, the sunne-shine, &c. of which things many enjoy their parts. And the immediate will I understand is a more particular and more fa­vourable providence with them who are ele­cted, such as it was in giving us Christ, and such as are other favours, which are done more to one then to another; of which sometimes some wicked likewise have their part, although that be not Gods principall intent; so as when he staid the Sun through Joshua's prayers, of that favour many wicked had their part, as a man may say, by chance; the people of God injoying it much otherwise, because they felt the favour of God in it. In this manner a man may discourse through all outward favours, which God doth unto his, of which others likewise that are not his, do alwayes injoy some part, but they do not know that more particu­lar and more favourable providence and will of God in them, and so as much as concerns them, they are things that come by chance.

I resolve therefore my self in this, that saying the mediate will of God, I understand that ge­nerall providence of God, which is with natu­rall order, in which alwayes God doth con­cur; and that saying the immediate will of God, [Page 141] I understand the more particular and favourable providence of God, by which the naturall or­der is altered. And to this I attribute all that which God works in his, and for his. And I call them his, who are incorporated with Jesus Christ our Lord.

CONSID. XLI.

COnsidering that Jesus Christ our Lord cer­tifies every pious person, that he shall ob­tain from his eternall Father all that which with confidence he shall demand in Prayer; and experimenting in my self, and finding the same experience in other persons addicted unto piety, and sometimes I do not obtain that which I demand, when to my seeming I have most con­fidence in prayer, and that sometimes I do ob­tain that which I demand, when to my seeming I have lesse confidence in prayer; I suppose that God so demands of a man confidence in his prayers, as he demands of him all his love. God well knows that a man cannot love him with all his heart; and he well knows, that he cannot have confidence in prayer; for both the one, and the other, is contrary to his naturall inclination; and it is necessary, that both the one, and the other, should come from him. [Page 142] And he requires it of man, because man should know himself, and knowing himself should humble himself, and remit himself to the mercy of God, and should not pretend to be able to do any thing of himself. And because he knows that a mans mind is most arrogant, he is some­times the more deaf to a mans petition, when it seems to a man himself, to have greatest con­fidence in his prayer. This God doth to the intent that a man should not attribute that to his own confidence, which he obtains by pray­er; and to the intent that he should understand the difference between that confidence which is properly his own and that which comes from God: and to the intent he might know, that he makes account of him, and that he loves him, sometimes he gives him that which he de­mands, when to his own seeming, he hath least confidence; other times he gives it him with­out demanding, onely upon desiring; and sometimes he gives him that which it may be he would desire, without any desiring at all. Whereupon I understand, that God would have from a man, that he should apply his mind to give all his love unto him, to have confidence onely in him, to hope from him all whatever appertains to this present life, and to the future. With this application, and with this propensi­on, I understand that a man obtains two prin­cipall things; the one, that God winks at [Page 143] his coldnesse in love, his weaknesse in confi­dence, and his impatience in hope; and the o­ther, that God himself by little and little goes inflaming him in love, fortifying him in con­fidence, and animating him in hope; and so he comes to fulfill that, which Jesus Christ ou [...] Lord promised.

CONSID. XLII.

IT comes to passe that a pious person finding himself in a dry and discontented estate, finds himself likewise without confidence, and as it were an Infidell. And it comes to passe that finding himself in another estate with satisfa­ction, and with joy, and content, he finds himself together therewith, full of confidence, and full of faith, whereupon the enemy of man­kind willing to disturb his felicity, comes to perswade him that he trusteth and believeth for the good which he finds in himself, in such sort, that he hath confidence in himself, and not in God; and it is clean contrary. And therefore the pious person finding himself in that first e­state, shall know and understand what he is of himself, what his own being is, and the being which he hath from Adam; and shall think, because he hath at other times felt the favour of [Page 144] God, he feels in that estate his disfavour; foras­much as none ever feels the disfavour, but he that hath felt the favour: and so thinking shall assure himself of his election, of his vocation, and predestination, and shall say, The same God, who without my desert hath at other times fa­voured me, shall draw me out of his disfavour, and return me unto his favour again.

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

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

CONSID. XLIII.

FOrasmuch as I understand that amongst o­ther things with which the evil Spirit disqui­ets and molests the thoughts of persons applyed unto piety, one is to perswade them, that the knowledge which they have 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 obtain 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 Judgement, and by humane industry, as those men obtain it, who are not e­lected of God, and therefore are neither held, nor called blessed. And because understanding this, I desire that they who know God and Christ by the holy spirit, should understand their good and their felicity, I say, that every pious person, and just by the Justice executed on Christ, being tempted with such imaginations & perswasions, should first hold it certain, that if his piety and justification were not the work of the holy Spirit, he should not be tempted with such imaginations, nor with such perswasi­ons. For flesh is never contrary unto flesh, and [Page 146] it is alwayes contrary to the spirit. And there­fore the evil spirit, who, as David saith, seeks ill thoughts, serving himself of the enmity that is between the flesh & the holy Spirit, doth di­sturb the Spirit with such imaginations and per­swasions. If they cannot by such means drive away from them such kind 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 himself, with that which men of the world, who are prized and esteemed for their wits, judgements, and indu­stries, do commonly understand, who have read the same things which they have, and have heard the same things which they have, & pre­tend that self same which they do: And find­ing, as indeed they shall find, that it is much different, and of another quality, from that which commonly men of the world know and understand; they may well certifie themselves, that neither by wit, nor by Judgement, nor by humane industry, they have obtained the grace of Piety, and the grace of Justification, but properly by divine revelation, and by divine in­spiration, and by the holy Spirit; except they be so presumptuous and arrogant, that they think themselves to have more wit, industry and judgement, then other men. But this thought is alwayes farre from those persons which are ele­cted [Page 147] of God to the participation of the grace and favour of God, which is preached amongst men in the Gospel of Jesus Christ our Lord.

CONSID XLIV.

I Consider, that when a person would under­stand the profit that he hath made in mortifi­cation, that is, what affections and appetites he hath mortified, he shall know it by examining himself throughly, what affections and appe­tites he hath found alive in himself having been tempted by them. And considering what, and which of them are now dead and mortified, he shall understand what profit he hath made in mortification. For I understand, that he who hath never felt the shame to speak of the Ju­stice of Christ, hath not mortified the affection of shame, which is proper and naturall unto man: and he that hath felt the shame, and now no more feels it, he it is that hath mortifi­ed it; as S. Paul had mortified it, as he shews, saying▪ that he was not ashamed to preach the Gospel. And I understand; that if he had never been ashamed, he would never have gloried in not being ashamed. In like manner I under­stand, that none hath mortified the affection of [Page 148] the honour of the world, and of his own pro­per esteem, but he that having been tempted thereunto, and having combated with it, is now no more tempted. This self same I understand of the affections of anger, of envy, of hatred, and of revenge, as I likewise understand it of the sen­suall appetites: Understanding that none hath mortified the carnall appetite, but he that having been tempted by it, and having combated with it, is no more tempted and overcome with it. This self same I understand of that appetite, which delights to see things that please the eyes, and to eat things, that please the taste, and to heare vain things and matters of the world, and to smell delicate things; under­standing that he onely may say, that he is mor­tified in these appetites, who having been tem­pted and molested by them, and having com­bated with them, is now reduced to such terms, that either he feels them not, or is so much master of them, that with ease he overcomes them, when ever they molest him. And be­cause none dies, but he that hath lived, it being necessary, that in them who are to be 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 work of God, that pre­sently when a man sets himself to pietie, he should be molested and tempted, not onely from [Page 149] those affections and appetites, with which he was formerly tempted, but moreover with others, which he never before felt, being different, yea and very strange ones; to the intent that feel­ing them alive he may kill them, and killing them, his regeneration should be made perfect, as appertains to them that are members of the Sonne of God Jesus Christ our Lord.

CONSID. XLV.

WIlling to understand whence it proceeds, that many estranged from piety have vo­luntarily offered themselves unto Death, and have willed and desired it; and many pious are grieved, and much resent the remembrance of Death, not being able to reduce themselves to be content to die; which according to humane reason ought to be clean contrary; because they who are estranged from piety either do not be­lieve the other life, or are doubtfull of it, or do no think to be happy in it; and they who are pious, believe the other life, and are very cer­tain of it, and are assured that they shall be happy in it. I think this, that amongst them who are estranged from piety, some do not fear death for some opinions whereof they are per­swaded; and others because they hold it for a [Page 150] point of valour not to fear it; and others love death, believing that they shall get fame by dying; and others▪ because it is troublesome, and painfull unto them to live in necessity, or dishonour; wherein they do as the sick-patient, that puts himself into hazard of running into a greater sicknesse through desire of coming out of that lesse which he feels. In all these I consi­der their own rashnesse, folly, and impatience. Moreover I think, that amongst the pious that fear death, some fear it because they are not throughly confirmed in piety, nor throughly as­sured of that Justice, by which eternall life is obtained; others fear it through naturall instinct, it being Gods doing that men should fear Death, and love life, to the intent they may preserve themselves in life; and others fear it, in as much as it is given to men in punishment of their 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 indeed the evil of originall sinne belongs to every man.

In every of these I know pietie, justice, and ho­linesse, albeit, in the first I know weaknesse and infirmity; as I also account it a great weaknesse in those pious persons, who without feeling any inward inspiration, that God would have them to die, do desire, and love Death: for this de­sire is not free from some branch of impatience, [Page 151] like unto that of them who are strangers from piety.

Whence I take this resolution, that foras­much as in them who are strangers from piety, the not fearing of death proceeds from rashnesse, folly, and impatience; and the fearing of death in the pious proceeds from piety, justice, and holinesse; that neither the stranger from piety hath cause to exalt himself, when he fears not death, nor the pious hath cause to be sorrowfull, when he finds himself fearfull of death: know­ing that this fear proceeds from his own weak­nesse and infirmity; or from his want of faith and assurance of life eternall; 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 appertain to the people of God, yea even when themselves think it not so. Whereupon if a man shall say, that Christ having satisfied for originall sinne, they who are his members ought not to feel the pu­nishment of death, I shall say unto him, that Christ did not revoke that sentence given against us, whereby we are all obliged to death, but that he remedied it by his resurrection, in such [...]ort as we die by Adam, and shall rise again by Christ.

I also take another resolution, that is, that a pious person doth then content himself to die as pious, when by his death the glory of God is [Page 152] illustrated, as the Christian Martyrs did con­tent themselves: also when it is Gods will that he should die; for then as I understand, God gives him contentednesse and willingnesse to die, in such sort, as when a pious person feels in him­self a strong fear of death, not being able to bring himself to be content to die, he may hold for certain, that God will not at that time take him out of this life. And he ought to think that as long as he fears death, the naturall inclinati­on, and the punishment of sinne work their ef­fects in him, and so he will not be grieved, nor account himself lesse in piety for this matter. They that are strangers from piety, when they least fear death, and when they have most brought themselves to be contented with it, if they would speak truth, will confesse that if it were in their power, they would not that there should be any other life; for they are not certain to be happy therein. And they who are pious, when they most fear death, speaking the truth will confesse, that they would not be contented that there were no other life; feeling within themselves that God hath not created them for this life, but for another. And for a man to be thus not contented with this life onely, as I un­derstand, is a great countersigne to be assured of his piety, and of his Predestination. For I hold for certain, that to them to whom God means to give eternall life, he doth also put a [Page 153] great love and great affection of it into their hearts, in such sort, that he who shall find in his minde a desire that there were no other life, let him hold himself impious, although he would choose to die, but let him not despair: for albeit he be in impiety at present, yet he ought to think that God is able to draw him out of it, as he hath drawn, and doth draw all them that have been, and are pious. And he who shall find in his mind a love of eternall life, not con­tenting himself with this present, may hold himself for pious, and for predestinated unto life everlasting, although he fear death; consi­dering all this which hath been said, and above all, that even the onely begotten Sonne of God feared death, Jesus Christ our Lord.

CONSID. XLVI.

ALL they who being guided onely by their naturall light, and by humane wisdome, pre­sume to understand the things that are of the Spirit of God, and to walk in the Christian way, that is to live Christianly; I liken them to a man that goes by night with the light onely of his own eyes, through a way that is full of dan­gers and inconveniencies. And it seems to me, that as to such an one sometimes a piece of wood [Page 154] will seem a thief, and a stone an armed man, and thereupon he will flie, and be afraid; and another time the water will seem a stone, and he will wet himself, and the shadow will seem to him a tree, and thinking to lean to it, he will fall on the ground: Even so he that walks Gods way, being guided by his naturall light onely, is sometimes affrighted by those things which ought not to affright him; and is sometimes se­cured, and reposeth himself on those things, on which he ought not to secure nor repose. And so going, he goes on groping like a man ama­zed, and without knowing what he doth. He that walks by the light of the holy Scripture, and by the examples of Saints, but without the Spirit, I liken him unto one that walks by night carrying a candle in his hand, and goes not al­together in the dark: but yet notwithstanding he goes not without fear, nor he goes not secure in his mind, nor certain not to fall into ma­ny inconveniences. Whereupon I understand, that as to the traveller of whom I have spo­ken, that travels by night by the light of his own eyes onely, the best and most wholesome counsel that could be given him, were that he should stay in his journey whilest the night last­eth, untill such time as the sunne were risen, and would shew him the way, and the things that are in it, that so he might travell, being helped by the light of his own eyes: Even so to him [Page 155] that walks Gods way onely with his naturall light, with the testimonie of Scriptures, and with the example of Saints, the best and most wholesome counsel that could be given him, is that he should stay his journey, whilest the night of his own proper blindnesse continueth, untill such time that God send him his spirit by means whereof, with his naturall light, and with his wisdome, he may be able well to understand the journey, and to see all that is therein. And if any person shall demand me, saying, How shall I do to stay my self in this journey? I will an­swer him, He meaneth (I suppose) that a man presume no [...] to merit [...] that is, to oblige God. o [...] just fie himself before God by any acts or exercises of Religion; but that he ought to pray God affectionately and fervently, to send him the light of his Spirit, which may be unto him as the Sun to a traveller in his journey; he in the mean while ap [...]ly­ing himself to the unquesti­oned duties of true piety and sincere Religion, such as are Prayer, Fasting, Almes­deeds, &c. after the example of devout Cornelius. Or thus; There are two sorts of acts in religion; acts of humiliati­on, and acts of confidence and joy, the person here de­scribed to be in the dark, ought to use the first, and to forbear the second; Of the first sort are repentance, prayers, fasting, almes, mor­tifications, &c. of the second, receiving of the Communion, pray­ses, Psalmes, &c. These in diverse cases ought, and were of old for­born for a time. Exercise not thy self in any thing pretending justification or merit thereby, in any kind, or in any degree, but pray God affectionately, that he would send thee his spirit, which may be unto thee as the Sunne in this journey, wherein by thine own wis­dome thou neither knowest nor canst travell; and stand attentive all the time that God shall deferre to send unto thee his Spirit, applying thy self [Page 156] to all those things which offer themselves to thee, in which thou knowest true piety with­out any mixture of superstition; and content thy self with whatsoever God doth, and have no opinion or esteem of all whatever thou doest thy self. This is that which I say unto him. And I understand, that as if the sunne should break forth altogether with all his splen­dour, it would in such sort blind the eyes of the Traveller of whom I have spoken, that he would not be able to make any more use of them 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 length 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 help and not harm us, not according to our appetites, but according to his eternall wis­dome, by which as a good Father, he go­verneth them who are his sonnes, remain­ing incorporated in his onely Sonne Jesus Christ our Lord.

CONSID. XLVII.

UNderstanding that the false Prophets, of whom our Lord Jesus Christ counselleth us to beware, because they shew themselves as sheep and are wolves, are properly those who having entred themselves into Christian piety, pretend 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 alwayes impious in their minds, although they dissemble and fain piety as much as it may be fained with strange superstitions, and other ceremonies, which have an appearance of piety, and understanding likewise that the cause why Jesus Christ our Lord saith unto us, That we should beware of them, is because they are the most pernitious pestilence that can be for them who attend un­to piety; inasmuch as having lost the shame of the world, and having renounced honour and outward reputation, and having lost the respect unto God, and to all religion, they do onely attend to do all the dammage that they can to piety, and to those persons that attend unto it, finding the doore open thereunto by the commu­nication and conversation that they have with such persons. Now desiring that pious and spi­rituall [Page 158] persons should know these kinds of wolves that make themselves sheep, and know­ing them, should beware to converse and deal with them, with that dove-like simplicity which they have obtained through the holy spirit, u­sing that serpentine wisdome which is naturall unto them; I have considered foure counter­signes whereby spirituall persons may discover, whether he that comes unto them, comes being called of God, or comes on his own designes being called by his own self love: I would say, whether he that seems to despise that false religi­on which the men of the world follow, and would apply himself unto that true religion which the sonnes of God follow, comes freed from the deceit by his own wisedome, and by his own humane reason, or purely by the parti­cipation of the holy spirit. For as I understand, they who come to be freed from the deceit of false religion by humane wisdome, are alwayes impious, and are pernicious to spirituall per­sons.

The first countersigne is, The great affection to spirituall things, being delighted in them, and exercising them with favour and zeal. And I call spirituall things all those things which are properly of the holy spirit, and are inward and divine, such as are the reading of holy Scripture, discourses of holy things, conti­nuall prayer, and continuall adoration in the [Page 159] spirit, that is, for a man to be contented with what ever God doth, holding it for holy, and for just, and for good, as much as the frailty of the flesh permits.

The second Countersigne is, The 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; that if he do relish them, it is a signe he hath not tasted those other.

The third counter-signe is, To approve the things of the holy Spirit, the conceits, and the knowledges, and the apprehensions, that are ob­tained by the holy spirit, and that with the mind, and not with the wit. Humane wisdome doth sometimes approve spirituall things not with the mind, but with the wit and by opini­on, and not by inward sense. And I under­stand that a man that hath the inward feeling, doth easily know when one approves them with his mind and when with his wit.

The fourth Counter-signe is, The Mortifi­cation of the mind, and of the body; of the mind in all the affections that are according to the world, (amongstwhich I put especialy cu­riosity, in what way soever it come palliated, [Page 160] and adorned, and of the body, in all the appe­tites that are according to the flesh. Humane wisdome approves and teacheth mortification; but however much it approve and teach it, there never was yet, nor never shall be man, that without the Christian spirit, I would say, with­out remaining incorporated in Christ, can ob­tain it in such sort that it may not be easily dis­cerned by him that shall in part have got it by Jesus Christ our Lord. And therefore I resolve my self 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 hamane craft cannot feigne, or dissemble in all these things, although it may in some of them; which may be easily discovered by pious persons, to whom it ap­pertains to use the serpentine wisdome, in such sort, that making use of these four counter signes, 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 Jesus Christ our Lord gives.

CONSID. XLVIII.

SAint Paul, in the eight to the Romanes un­derstands that Prayer is one of those things, wherein in our weaknesses, and infirmities we are favoured of God, and helped by the Spirit of God: And so he saith, That we not know­ing how to pray as we ought, the Spirit of God prayeth for us. Whereby I understand, that then the holy Spirit prayes for us, 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 he doth obtain what he will. And he who prayes with his own spirit, demands that which is his own will, wherein consisteth the not knowing neither what, nor how we ought to pray.

Mans mind is presumptuous and arrogant; and not willing to yield, that it knows not what or how it ought to pray, saith, I will crave of God that he should do his own 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 go well with him, nor is convenient for him, that God should do his will: as it was [Page 162] not convenient for Hezekias, when death was intimated unto him; and that he doth not know how he shall content himself, and con­form with the will of God. But man not wil­ling to give himself as overcome, no not by this neither, saith, I will demand of God, that he would cause that I should content my self with that which shall be his will, and so I shall be sure to hit the mark; and doth not consider that oftentimes it is better for a man not to con­tent himself, nor to conform himself with Gods will: as it was better for Hezekias, and as it is better for those persons, who by grie­ving and resenting himself for that which God doth, come to reacknowledge themselves, and to know God, and to humble themselves, and to exalt God; in such sort, as will they, nill they, mans mind is forced to confesse that which Saint Paul saith, that we know not what, nor how we ought to pray. And he who confesseth this, understanding from the self Saint Paul, that the spirit of God prayes for us, and in us, will apply himself to pray God, that he would give him his Spirit to pray for him, and in him. When he that 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 he doth not pray being inspired, but taught. And Saint Paul doth not [Page 163] say, That the holy Spirit teacheth us to pray, but that he prayes by us, and that he prayes in us. I will adde this, That they who pray with their own spirit, when they obtain that which they demand in prayer, they feel in their minds a contentednesse mixed with pride, and with self estimation; and they who pray with the ho­ly Spirit, obtaining that which they demand in their prayers, feel a most excessive concent, mingled with humility, and with mortification. And I hold that these feelings are sufficient to give a person intire knowledge, whether he pray with his own Spirit, or with the holy Spirit. It is very true, that in case a man have never pray­ed with the holy Spirit, he cannot make this difference. Cornelius prayed with the holy Spirit before Saint Peter went to his house, yet he did not understand, that he prayed with the holy Spirit; but he understood it afterward, when by Saint Peters means he had obtained of God even more then he desired. I mean not, more then the Spirit of God, which prayed by him, and in him, but more then Cornelius him­self desired in his own mind; 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 same I un­derstand in working, as in prayer: for S. Paul likewise puts them for gifts of the holy Spirit, [Page 164] to minister, that is, to do service to our neigh­bour, and the exercise of charity. And I un­derstand, that because we do not know how, nor when to work, God gives us his Spirit that should work in us.

Humane wisdome, that alwayes opposeth it self to the Spirit of God, pretends to know how to work, and when it doth work it works for its own benefit, it works for its own glory, and for its own satisfaction, and not purely for the be­nefit of his neighbour, nor for Gods glory, nor for the satisfaction of them that love God, and therefore it knoweth not how, nor when it ought to work. On the contrary, the Spirit of God works for the profit of our neighbour, for the satisfaction of them that love God, and it works for the glory of God. When he that works by humane Spirit imitateth the works of holy men, and follows the doctrine of the Saints, I do not understand that he works with the holy Spirit, but with his own spirit, because he doth not work being inspired, but taught: And Saint Paul saith, That it is a gift of the holy Spirit, to work by the holy Spirit. They who work with humane wis­dome, find content in their own works, mingled with arrogancy, and with presumption: And they who work with the holy Spirit, find likewise content in their own works, but most different, and mingled with humility, and [Page 165] mortification. In such sort, as a person exa­mining his mind after he hath wrought, may by this consideration understand, whether it be humane wisdome that hath wrought in him, or the Spirit of God. It is very true, that he who hath never wrought with the Spirit of God, cannot make this difference. In Cornelius I consider the same in his working, as I have done in his Prayer: He did work with the holy Spi­rit, but he did not understand that it was the holy Spirit; and he understood it when he saw and felt in himself that which arose from his working. And between that which Cornelius wrought; and prayed with the holy Spirit, be­fore he knew Christ, and received the holy Spi­rit, and that which he prayed, and wrought with the holy Spirit, after that he had known Christ, and received the holy Spirit; I make this diffe­rence, that at the first praying, and working he did not understand that he prayed and wrought by the holy Spirit. That which I understand in praying, and working, I understand like­wise in the acknowledgements of God, and in the understanding of holy Scripture, consider­ing that Saint Paul sets also these understan­dings for gifts of the holy Ghost; understan­ding that 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 [Page 166] mind is proud and haughty in this point, as in all others; whereupon putting it self before the holy Spirit, it goes helping it self as much as it may, to gain by its own understanding and judgement the knowledge of God, and the un­derstanding of Scriptures. And it is a marvel­lous thing, that how much the more it labours therein, so much more it disenables it self, ta­king and understanding the things of God, and of the spirit of God, in a contrary sense, and by the contrary. They who understand and know the holy Spirit, by how much more they apply themselves to understand and know, by so much do they know and understand the more. When as he who knows and under­stands the things of God, goes about to do it with his own wit, and judgement, albeit he do understand that which the Saints have under­stood, yet I do not understand, that he knows and understands with the holy Spirit, but with humane wisedome; understanding and know­ing as being taught, and not inspired. And Saint Paul makes it to be a gift of the holy spirit to know the holy spirit. He who knows and un­derstands the things of God, with his own wit and judgement, finds the same satisfaction that he finds in other knowledges, and in other understandings of humane things, and of the writings of men; and with this satisfaction looking upon it, he feels pride and self-esteem [Page 167] in his own mind. And he that understands and knows with the holy spirit, finds in that which he knows and understands, most different satis­faction from, that which he finds in those other things, which he knows and understands; and finds in his mind, humility, and mortification; in such sort, that by the feeling which a person finds in his own mind, when he shall have got a knowledge of God, and when he shall have understood a place of holy Scripture, he may judge if he have gained that knowledge, and that understanding with his wit, and judge­ment, or with the spirit of God. If so be the feeling shall be of pride, and of self esteem; judging that what he hath known and under­stood, to be by his own wit and judgement, he shall not stablish himself therein: And if the feeling shall be of humility, and mortification, judging that what he hath known, and under­derstood, to be by the holy spirit, he shall stablish himself in it. It is very true, that he who hath never known, nor understood with the holy spirit, cannot make this diffe­rence.

From these three considerations I come to take this resolution, that as well to pray as is meet, as to work, and to know, and understand, so for all other things also, in which we exer­cise our selves with our minds, or with our bo­dies in this present life, we have need of the [Page 168] government of the spirit of God, without which, although it be grievous to us, we ought to con­fesse, that we know not to pray as we ought, nor to work as we ought, nor to know and un­derstand as we ought. With this confession we shall alwayes demand of God his holy Spi­rit, and he shall give it us through Jesus Christ our Lord.

CONSID. XLIX.

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 themselves of the merits of their own good works, understanding that they should deprive themselves of them, when eve­ry thing should be attributed to God; inas­much as in their good works, the goodnesse of God would be that which was to be considered, and not that of men.

The second Cause I understand is, because men judging of good works with the self same judgement, with which they judge their own proper works, they hold that for evil in God, which they would hold for evil in evil men: [Page 169] And it seeming to them an evil and absurd thing to attribute any evil thing to God, who is sove­reignly good, and is goodnesse it self, they re­solve that they will not attribute every thing to God.

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

To these three Causes or reasons of humane wisdome I understand that a man may fully an­swer in this manner. To the first, that if men knew themselves, they would know in them­selves rebellion, iniquity, and sinne, and in their works self-love and self-interest, and so they would not pretend to obtain merit through their own works; and not pretending it, the first cause of impiety would be taken away, in which [Page 170] they do easily fall that are in the eyes of the world just and holy: for they properly are those that seek merit in their works. From this in­conveniency they are free, who knowing the being and the nature of man, renounce their own merits, cleaving onely to the justice of God executed on Christ.

To the second Cause and reason it may be an­swered, that if so be it seem to men an absurd and evil thing, that God should harden the heart of Pharaoh, making him to sinne in not suffering the people of God to depart; and that God should command Shimei, that he should sinne by cursing David; and that God should make them to sinne, to whom the Scripture saith he gave the spirit of errour, and that he should ordain that Judas should sinne by selling Christ; and that God should blind them of whom S. Paul (Rom. 1.) speaks, that they should fall into filthy and abominable sinnes: And if likewise it seem an absurd and evil thing to men, that which God doth to many men in the world, it is not because the things are in themselves absurd and evil, but because they are works of the holy Spirit; and men judging with 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 evil of them; when for the good go­vernment, [Page 171] and for the common profit, they do something which turns to the damage of some particular, not considering the intent which the Prince hath in such like things. For if they did consider and understand, they would judge well of those things, and of the Princes that do them. I say in the same manner rash men, because they understand not the intent which God hath in his works, they judge them evil, and then pretending piety, they will not attribute them to God; but if they did know and understand the intent that God hath in those things which they judge evil, they would hold and judge them for good; and so they would not come to deprive God of his particular providence in every thing. And certainly if these men did consider, that God hardening the heart of Pha­raoh, that he should sinne, not letting Gods people go, did intend to illustrate his glory, and to make manifest his power in favouring his peo­ple, they would account the hardnesse of Pha­raohs heart amongst the works of Gods mercy; forasmuch as that which the people of God de­sired, was thereby effected: and the same judge­ment they would make of the curses of Shimei; and of Judas his selling Christ; and of the sins of them of whom S. Paul speaks in the first of the Romans; and they would make the same judgement in all the works of men, not doubt­ing to attribute them all unto God, searching [Page 172] out the secret judgement that is in them, even as pious persons search them out, to whom it oft­times happens, that they hold something of their own or others for an 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 good thing. And to the same persons it oftentimes befalls, that they hold a thing for well done, which af­terwards by tract of time they know was ill done. This sometimes happens to them, when they stand not very attent to consider the judge­ments of God; and sometimes, because it doth not please God that they should understand that which he intends in his works; as perad­venture it did not please him that Moses and Aaron should understand that which he intend­ed in the hardnesse of Pharaohs heart, to the in­tent they should not cease to be very instant, that he would let the people of God to go out. Where­upon it seems, that mans piety consisteth in ap­plying his mind to understand that which God intends in his works, especially in those which seem absurd and evil; and to reverence and ap­prove those which he doth not understand, holding them all for holy just and good.

To the third cause and reason which men find, not to confesse that God doth all things, it may be effectually and by our own experience answered, That those men who believe and hold [Page 173] for certain that. God doth all things; for this self-same cause that they abide in this certainty, are pious and just; and being pious and just, are in themselves most temperate, and most modest, and are towards their neighbours most merci­full, most diligent, and most liberall; inasmuch is piety & justice do mortifie in them the appe­tites of sensuality, that might make them viti­ous and insolent, as also the affections of the mind that might make them interessed and lo­vers of themselves, 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 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 lives in the live­linesse of their minds, saying, It pleaseth God they should be so; nay rather, finding in them­selves any vice, and finding in their minds any livelinesse to the flesh or to the world, they know the reliques of their own iniquity, rebel­lion, and sinne, and demand of God that he would mortifie them in them, as he hath mor­tified the rest: nor do they ever become remisse in helping and favouring their neighbours; ex­cept [Page 174] inasmuch 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 do not move with an anxious affection of the flesh, but are moved with a mo­derate desire of the spirit: In indifferent things there is room for notions, and ex­pecting of them; but in things good as to relieve my neigh­bour, God hath already re­vealed his will about it: therefore we ought to pro­ceed, except there be a re­straining motion (as S. Paul had) when he would have preached in Asia. And I conceive that restraining motions are much more frequent to the godly, then inviting motions; because the Scri­pture invites enough; for it invites us to all good, according to that sin­gular place, Phil 4.8. a man is to embrace all good; but because he can­not do all, God often chooseth which he shall do, and that by restrain­ing him from what he would not have him do. and inasmuch as they do not feel in themselves any motion to help and succour their neigh­bours, they know that God will have it so.

This I say, because those persons that stand in this piety, keeping good account with their inward motions, hold those to be wills of the flesh, which are not according to that which they know to be the will of God. And they hold those to be the will of the spirit, which they know to be conformed to the will of God; making this judgement by that which is the du [...] of piety, and that which is the due of justifica­tion, and by that which the holy Scriptures both New and Old teach; and standing attent here­unto, they overcome the motions which are ac­cording to the flesh, and execute those which are according to the spirit. And albeit they [Page 175] have their imperfections by Gods will; yet their desire is to become perfect. And although they hold the sufferings of their neighbour to be the will of God, they hold likewise their motions to help and favour them, to be the will of God; and knowing in their own imperfections, and in the sufferings of their neighbours the will of God which is with wrath, and knowing in their own desires of perfection, and in their motions to 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 do attend unto perfection, and do attend to succour their neighbours.

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

In God I consider two wills, as at other times I have considered it; one Mediate, inasmuch as it works by these which we call second causes: and the other Immediate, inasmuch as it works by it self. Unto the Mediate I understand men stand subject through originall sinne; 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 avoiding those things which by this Mediate will might do him harm, [Page 176] and in choosing those things which by the self same might do him good, a mans freewill doth consist; I mean, in all those things which are outward and bodily, not in those things which appertain to virtuous or vitious living. To the Immediate will of God I understand gene­rally all men are subject, God working in them, in some with love, in others with hatred, in some with wrath, in others with mercy, in some with favours, in others with disfavour. And this will of God I understand is that unto which S. Paul saith, men cannot make resistance; and this I understand that God useth illustrating his glory, and 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 love, of mercy, and favour. The first, as I understand, fell upon Pharaoh, upon Shimei, and upon them, to whom God gave the spirit of errour, and upon Judas, and upon those whom God delivered over to a reprobate sense. And this self-same I understand fell upon all those which are vessels of wrath, as was Nero, and as all they have been and are, and shall be, who with malignity persecute the Christian spirit in those who are the members of Christ. All these as I understand, do the will of God without understanding themselves that this is the will of God. For if they did understand it, they would [Page 177] cease to be impious, and they would be pious. That will of God which is of love, of mercy, and favour. I understand it in Moses, and Aaron, and David, and in the Saints of the Law, and I understand in it S. John Baptist, and in the A­postles, and in the Martyrs, and likewise in all those who are called of God to the participati­on of the Gospel, all which I understand do fulfill the will of God; for herein consisteth pi­ety. And I understand, that neither This Doctrine howsoever it is true in substance, yet it requireth discreet and wary explaining. Pharaoh, nor Judas, nor those who are vessels of wrath, could cease to be such: nor Moses, nor Aaron, nor Paul, nor those who are vessels of mercy; in such manner, that Judas could not forbear to sell Christ, nor S. Paul could not for­bear to preach Christ. 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 same things they who are the vessels of mercy, know in the naturall order the will of God, who set this order; and in that which is or seems to be goodnesse or ma­lice of men, they know with the will of God, the goodnesse and malice of men. In the same manner I understand, that in those things which are done by the immediate will of God, they who are impious do know onely their own [Page 178] wills, and the wills of those that do them: and I understand that in the same things they who are pious, know the will of God, attributing all things to God, considering in those who are the vessels of wrath, as were Pharaoh, Shimei, Judas, and Nero, the will of God with wrath, with hatred, and with disfavour; and knowing in them who are vessels of mercy, as those of the Hebrew people, and those of the Christian peo­ple, the will of God with love, with mercy, and with favour. And in this manner without do­ing injury to God, without depraving them­selves, and without loosing charity; nay rather, illustrating the glory of God, mortifying them­selves, and growing in charity, they come to believe that God doth all things, some with his mediate will, and others with his immediate will; some as in vessels of hatred, of wrath, and disfavour; and others as in vessels of love, of mercy, and favour. And those are they, who amongst all men are pious, knowing God, and are just, knowing the Son of God Jesus Christ our Lord.

CONSID. L.

COnsidering that which I understand and know of Gods being, inasmuch as he is im­passible and immortall, and inasmuch as he is [Page 179] wise, just, mercifull, faithfull, and true; and con­sidering that which I understand and know of the being of a man, inasmuch as he is passible, and mortall, and inasmuch 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 kind of being in which God created man, to that kind of being wherein he now is and a­bides; as from that being which I know of God, to that being which I know of man. And knowing by testimony of holy Scripture, that for the 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, inasmuch as pertains to his body, and to the being of evil spirits as touching his soul; I come to under­stand, that the evil which is come to mankind by the sinne of the first man, consists in this, that of impassible he is become passible, subject to cold, and to hear, to hunger, and to thirst, with all other corporall incommodities; and of im­mortal he is become mortal, 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 evil into which mankind fel through [Page 180] sinne, toucheth men in their bodies and in their minds, the grace which God hath pleased to do unto mankind by means of Jesus Christ our Lord, appertains likewise both to bodies and to minds; and so it is, that assoon as a man is cal­led of God, and doth accept for his the justice of God executed on Christ; being made a member of Christ, he begins to be partaker of that first reparation, which is of the mind, and is by the death of Christ. And it is also true, that that man who shall 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 do repair the evil of their minds in this present life, if not altogether, yet in part; and they do repair by the resurrection of Jesus Christ the evil of their body in life everlasting, and 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 minds 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 self, that the proper exercise of a Chri­stian in this present life, is to attend unto the re­paration of his mind, and to recover the image [Page 181] and similitude of God, with which he was cre­ated. And albeit, as I have said, so much of this is recovered as there is (as a man may say) of the incorporation in the death of Christ in a man; neverthelesse I understand it appertains to a Christian to exercise himself to recover it in this manner: When he shall be solicited by the depravation of his mind unto impiety, remem­bring himself that God is just, he shall say, No, to me it belongs to be just, and not impious. When he shall be solicited unto revenge, remem­bring himself that God is mercifull, he shall say, No, to me it appertains to be mercifull, and not vindicative. When he shall be solicited unto wrath, remembring himself that God is pati­ent, he shall say, No, to me it appertains to be patient, and not wrathfull. When he shall be solicited to falsity and lies, remembring himself that God is faithfull and true, he shall say, No, to me it appertains to be faithfull and true. When he shall be solicited to desire to be esteem­ed and prized of the men of this world, remem­bring himself that God is a pilgrim and stran­ger in this present life, he shall say, No, to me it appertains to be a pilgrim and stranger with God, that I may be altogether like unto God. And finally, when he shall be solicited to any thing, which may redound to the hurt of his neighbour in any sort whatsoever, remembring himself that God loves men so much, that to re­pair [Page 182] their evil and damage, in which they were thrown down headlong, he gave his own Son unto death, he shall say, No, to me it appertains to have love and charity. And so running through all those things, with which a man may be solicited by his own affections through the depravation of the mind, he shall find perfecti­ons in God, with which he may represse them; and so by little and little he shall go on, aug­menting in himself the reparation of his mind, which is the first thing, and he shall go every houre more perfecting the reparation of his bo­dy, which is the last. And in this exercise I un­derstand the Christian perfection consisteth. I would say, that so much is a Christian more or lesse perfect in this life, inasmuch as occupying himself 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 Jesus Christ conclu­deth his discourses of Christian perfection, say­ing, Be ye perfect as your heavenly Father is perfect: as if he should have said, Finally, I exhort you that you attend to be like unto God in perfection: he is perfect, and do you also at­tend to be perfect as he is. And this is properly a Christian admonition, inasmuch as it is of Je­sus Christ our Lord.

CONSID. LI.

HAving oftentimes said, that to those persons who are entred into the kingdome of God, accepting the grace of the Gospel, God makes them to feel his presence, and to the same he lets his presence to be seen through a 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 he doth make his presence to be felt; inasmuch as he that sees it, it is necessary that he should feel it; but it is not necessary that he that feels it, should see it: I would say, inasmuch as sight cannot stand without feeling, but feeling may be without seeing. That this may be well understood, I say, that as I understand it, then a man feels the presence of God, when loving, and believing, being confident, and hoping, and when praying, and working, and understand­ing, he doth really and indeed feel that he is moved and enabled by the holy Spirit to love, to believe, to have confidence, and to hope, and also to pray, to work, and to understand, feel­ing that the holy Spirit is that which doth in­spire him to love, to believe, to have confidence, [Page 184] and to hope. And it is he himself that prayes, works, and understands in him: for so it is, that in all these exercises, feeling the favour of the holy Spirit, he feels the presence of God. Furthermore I say, that then a man sees the presence of God, when by the gracious favour of God it is shewed unto him, in what manner God sustains all the things which he hath crea­ted in their proper being in which he created them; and in what manner God fayling them, or with-drawing himself from them never so little, they would fail in their beings. To make clear this Consideration, I imagine that which is ordinarily seen in the house of a Prince, where all they that abide in his house, do de­pend of him, and are sustain'd by him in that degree and in that dignitie, in which he hath placed them; and the Prince dying all the whole house breaks up, and ceaseth to be; in such sort as he that was Secretary, is now so no longer: The same I say of all the other Officers of the house, who all of them in the Princes death loose that being, which the Princes life gave unto them.

Passing on forwards, I consider that which by experience is understood in a man, who is so far a man inasmuch as his soul stayes in his bo­dy, that being altogether sustained by the bene­fit thereof. I would say, that the members of the body exercise their own offices so long [Page 185] as the soul abides within the body; the soul de­parted, the body dissolves and returns to earth; in such manner, as they are now no more eyes, which were formerly eyes, the same I say of all the members of the body, all which, the soul being departed from the body, loose that being which they had by the presence of the soul in the body.

In the Princes house because I am able with my wit and judgement to consider and see that which I have said, it is sufficient to see, and con­sider the presence of the Prince, his providence, his bounty, liberality, and justice, inasmuch as he maintains his house with good order, and with good government. And inasmuch as I am able with my wit, and discourse to understand by experience, that the soul being parted from the body, a man ceaseth to be that which he was, every one of his members ceasing to ex­ecute the office which it exercised: I am able also to understand by experience, that the be­ing which the body hath, comes by the soul, and that the soul is she that governs every one of the members of the body as is meet, ma­king them to serve to that for which they were created. And so I understand that there are in the soul providence, and discretion, and all the other good qualities annexed thereunto. But in God, inasmuch as I am not able either with my wit, or by experience to understand in what man­ner [Page 186] all things depend of him, in such sort, as he failing them, they fail; I cannot by my self see that which is in the Princes house, nor understand that which I understand in a man; albeit by that which I hear spoken, and by that which I read, I may imagine it: But wanting the seeing, and vvanting the understanding by experience, I cannot certifie my self in it, un­till God himself let me see, and understand how this is, shewing me his presence, which I un­derstand consisteth in this, to see how all things depend on him, and are united to him; he gi­ving to them life, motion, and being. Further­more I understand, that it would be great sa­tisfaction to the Princes favourite servant, when the Prince were unalterable, and immortall, to see that his being and his sustentation in that degree comes to him from the Prince, and de­pends upon the life of the Prince. And I under­stand also, that it would be very great satisfa­ction to see really, and indeed in what manner the being and sustentation of his body depends upon his soul. And I understand that it is with­out any comparison much higher, and more ex­cellent then any of these, that satisfaction, that glory, and that content which those persons feel in themselves, who in any sort whatsoever, see in what manner God sustains and maintains all things, giving unto them a being, and giving unto them life, in such manner as without him [Page 187] they would cease to be, and to live. For in this vision they know, and feel themselves favoured of God, and in the same they quiet themselves, and assure themselves in their own minds; un­derstanding that they are sustained and gover­ned by him, who hath all things in his own po­wer. And in the same vision in a new manner they know in God omnipotency, wisdome, ju­stice, mercy, truth, and fidelity; and knowing this, they grow in the love of God, in faith, and in the confidence of God, and in patience, with which they hope for eternall life. And so that comes to passe which I said in the begin­ning, that a man seeing the presence of God begins to taste in part in this present life, that which he shall taste intirely with Jesus Christ our Lord.

CONSID. LII.

UNderstanding that Jesus Christ our Lord saith to all us that are Christians, that we should Learn humility of heart from him; And understanding also, that Saint Paul doth admonish us, that we should reduce our minds to that which we know of Jesus Christ our Lord, who being the Son of God humbled him­self to take a shape of a man, making himself a [Page 188] man; I come to know, that as humility of mind is the most profitable thing to a Christi­an, so also the affection of ambition, which is the contrary, is the most pernicious thing, and that which most deprives him of Christ, and most makes him the member of Satan. And I call affection of ambition all that desire, all that thought, and all that diligence, which a man useth with intent to increase his estate, his honour, and his reputation, and to maintain that which he hath got; in such sort, as there are two parts of the ambitious affection; the first to increase, the second to maintain. 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 have it not: But the holy Spirit which knows it, judgeth them ambitious which have it; and will that they whom he governs, should utterly leave it, re­nounce it and free themselves, in such manner, that they have no intent to grow in the eyes of the world, nor are they studious to keep what they have, although it require not of them, that they should studiously, and for their own phan­tasies do things, by which they should come to be abased, and diminished from that state of [Page 189] honour, and reputation, wherein they find themselves; contenting it self, that they should reduce their minds to increase, and decrease, ac­cording as it shall be Gods will. And the holy Spirit will also, that together herewith they should imploy themselves altogether, and in all things to augment themselves in the eyes of God and to maintain themselves in that, where­in they shall be augmented. And therefore to the pious Christian, who ought to learn humili­ty of Christ, and to reduce himself to be like unto Christ in his humility, it appertains to set an end to all ambition, dispoiling himself of all affection, and thoughts, touching his ad­vancement in the things of this world, or touch­ing his maintaining himself in them; thinking onely to augment himself in the things of God, trusting, hoping, loving, and procuring to main­tain himself in that which he shall have obtai­ned touching confidence, hope, and love, resol­ving himself, that that which appertains to him, is to please God, and them who are partakers of the Spirit of God, and not the world, nor those who follow the opinions, and counsels of humane wisdome: and doing so they shall be­come like our Lord Jesus Christ.

CONSID. LIII.

ALL men are generally maligne, and perverse, insomuch as to walk amongst them is the same as to walk amongst Tygres, and Lions, and amongst Vipers, and serpents: except one­ly inasmuch as their furies, and their outrages are tied by some chains, amongst which the chiefest, and most strong are honour, inasmuch as pertains to this present life, and conscience for the life to come. I would say, that the in­tent of the honour of the world doth bridle some men that they are not so vicious, nor so licentious in their living, as they would be, fol­lowing their naturall inclination: And some other men the fear of eternall punishment bridleth; for they think, if I do this I shall of­fend God, and he will punish 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 stand chained, that they should not do harm, but in such manner as breaking the chains with their furie, they do evil accor­ding to their naturall inclination, inasmuch as the men that stand bound with these chains, do not evil, nor are licentious; but the chains be­ing broken with their fury, and rage, they do [Page 191] evil according to their naturall inclination. Whereupon considering, that of these chains with which men stand bound, the strongest is the honour of the world; inasmuch as a man doth more easily cast his conscience behind, then his honour; I come to understand that the men who attend unto the honour of the world, be­cause they are tyed with the stronger chain, are amongst the other men of the world, the lesse vicious and lesse licentious, partly by their own proper inclinations; for being subject to the go­vernment of humane wisdome they do much e­steem honour; partly for respect of those per­sons, with whom they take counsell; who be­ing themselves applyed to honour, and under­standing it, do alwayes counsell rightly accor­ding to that which belongs to honour; which doth not so happen in conscience, inasmuch as a man is not of himself inclined unto it, either because he doth not believe more then he sees, or because he doubts, or because he puts him­self upon the hazard; and inasmuch as willing to be counselled in those things whereof he doubts, he takes counsell with other men, who neither are applyed to conscience, nor under­stand it, and so cannot counsell rightly accor­ding to that which is due to conscience. That this is true, he shall clearly know, whosoever shall come to examine himself; finding it true that they do more esteem honour then consci­ence, [Page 192] 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 be, that the cause, wherefore (according as it is re­ported) they live lesse viciously 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 chains, live mo­destly, and temperately; In this they are go­verned by the holy Spirit, which is communi­cated unto them that believe: In whom this government is so powerfull, that without being bound with any chain; (for they fear not dis­honour, nor are of scrupulous conscience) they passe the men of the world in not being vicious, and licentious, having slain all their affections on the Crosse of Jesus Christ our Lord.

CONSID. LIIII.

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 find, are [Page 193] these two, Prayer, and Consideration. Prayer as I understand, discovers the way, and opens, and manifesteth it: And Consideration I under­stand, puts a man into it, and makes him walk therein.

Furthermore I understand, that it is necessa­ry that these two interpreters or books should be helped on Gods part, he inspiring him who prayes, to pray. For I understand that he who prayes, not being inspired to pray, prayes out of his own proper phantasie, out of his own 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, and 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 be helped on mans part, who considereth of spiri­tuall things with his proper experience. I would say that he who considers, should have proved in himself those things, of which holy Scripture speaks; in such manner, that by what he finds, and knows in himself, he comes to understand that which is written in holy Scripture. They who consider without this experience, go in the dark, and go groping, and albeit they sometimes divine, and some other times they do hit right, [Page 194] not having the proof thereof in themselves, they neither know, whether they do hit right, nor relish that wherein they do hit right.

And they who are in prayer helped from the holy spirit, and in consideration are helped by their own proper experience, oft-times hitting right, or rather as it were alwayes, they do both know that they hit right, and they do re­lish that, wherein they do hit right. To be bet­ter understood, I declare my self with two au­thorities, one of S. Paul, and the other of Da­vid, daring to put the example in my self. I say that reading that of S. Paul, Even as the testi­mony of Jesus Christ is confirmed in you, and willing to understand it well, first I will work with the book of prayer, praying God that he will open unto me the way for the understand­ing of these words; and in my prayer I stand steady, as much as I can keep my mind firm in it. Afterwards opening the book of considera­tion, I begin to consider within my self, of what Christian matters I have any experience; and I begin also to examine, what is that testimony of Jesus Christ, which he brought unto the world. And finding in me the government of the holy spirit, and feeling my self 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 government of the holy spirit, or the justifi­cation [Page 195] by faith;) and understanding that the testimony, which Christ published unto the world, doth principally resolve it self into two parts, that is, into that; The kingdome of hea­ven, or the kingdome of God (which is all one) draws near; and into that, which he speaking of his own bloud saith, For you, and for many it shall be shed to remission of sinnes: Of which two parts, one hath intent unto the kingdome of God, which is begun to be felt, and tasted in this present life, and is continued, and perpetu­ated in life eternall; the other unto the justifi­cation that is by Christ: I come to resolve my self, that S. Paul understood, that the Corinthi­ans might testifie by their proper experience, that Christ spake the truth in the testimony which he gave unto the world, as well touching the coming of the kingdome of God, as also of ju­stification by the justice of God executed in his most precious flesh. And I understand, that so much a man may call, and judge himself a Chri­stian, inasmuch as he hath this testimony of Christ our Lord confirmed in himself. In like manner willing to understand that of David, For I am a stranger with thee, &c. and having opened the book of Prayer, I open that of Con­sideration, and I go examining in what man­ner I am a Pilgrim, and stranger in this present life. And finding, that I am such, inasmuch as I am not known, nor am prized, nor esteemed [Page 196] in the world, and inasmuch as I do not prize, nor esteem the world: And finding likewise, that God in this self same manner is a Pilgrim in the world; for he is not known, nor prized, nor esteemed in the world; and because he nei­ther prizeth, nor esteemeth the world, holding it for that which it is, I understand, that David would say: Lord, because the world doth that with me, which it doth with thee, and I do that with it which thou dost, I am a stranger with thee. And I understand, that in this manner the Saints of the Law were strangers with God; and in this manner are the Saints of the Gospel, and amongst them as the head the Son of God our Lord.

In this manner I understand a man is to serve himself of these two divine books: and I under­stand, that the one helps the other marvellous­ly: And I also understand, that he who can consider with his proper experience, doth al­wayes erre, when he sets himself to consider without having first opened the book of Prayer. And I think that alwayes as it were, when he is moved to pray, the motion is the instinct of God.

Out of all this I gather, that this being true, that the true understanding of the Scripture ought to be sought by means of these two inter­preters or books, which are Prayer, and Con­sideration: and that prayer needs to helped with the inspiration of God, and Consideration with [Page 197] the experience of that man that considers; it is also true, that to the pious Christian, who sets himself to holy Scripture, it appertains to live in a continued desire, that God would give un­to him his holy spirit, and to attend to the mor­tification of all that which is flesh and humane wisdome in him, to the intent, that vivification may succeed to mortification: for they onely, who have begun to be mortified, and to live, can consider by their own proper experience; for they onely feel in themselves the spirituall gifts of God, which they obtain, who believe in Je­sus Christ our Lord.

CONSID. LV.

MAns mind desires to maintain it self alive, and to conserve it self in its livelinesse, with divers meats, amongst which, as I understand, Curiosity is that which most pleaseth it, and most satisfieth; as well in regard of it self, as that alwayes there goes ambition, and vanity mingled therewith. And I understand that this Curiosity is so savoury unto the mind of man, that it feeds thereon, in what manner soever this meat be seasoned, and dressed, so that it be Curiosity. Now it being needfull, that this hu­mane mind should die, to the intent, that in the persons who attend unto Christian piety, that resolution may be maintained, which knowing [Page 198] themselves to be dead on Christs Crosse, they have made, and do make with the world, and with themselves: it is also needfull, that this food of curiosity should be taken from them, not gi­ving it unto them in any manner, nor by any way; taking it from them principally in those things, in which piety, religion, and holinesse, which are the most precious things, may be pre­tended. And amongst these I hold for most dan­gerous the study of holy Scripture, when it is with curiosity: for albeit it is ordinarily a good means to kill the mind of man; the mind is on the other side so alive, that it converts it into cu­riosity, delighting to maintain it self with that alone, when it cannot with other things. And therefore I understand, that it belongs to the pi­ous Christian to stand very vigilant, and wary in many things, in which there may be curiosi­ty, and that he should not have it, and princi­pally in the study of holy Scripture; to the in­tent, that the sincerity of the holy spirit, which is in it, may not be converted into curiosity of the flesh, as it befals the curious, who read the Scripture onely to know, and understand: In which I understand, that the Pious Christian ought onely to intend the inward knowledges, & feelings, which God by means of his holy spi­rit shall give unto him; & those, w ^ch he by means of these shall go experimenting of the things of the holy spirit, in such manner, as taking into his [Page 199] hand a book of holy Scripture, he should in­tend to understand that which belongs to him; and so think, that he understands not that which he hath not experimented: and thus thinking, if he shall desire to understand it, he shall at­tend to experiment it; and not to seek with curiosity that which others have therein under­stood: and attending unto experience, he shall likewise attend unto totall mortification of the mind, depriving it of all curiosity; and toge­ther with the experience, and with the mortifi­cation, he shall get the true understanding of holy Scripture, and shall understand how that the Christian businesse doth not consist in knowledge, but in experience: And he shall know the deceit that they suffer, who think that they do not understand holy Scripture, be­cause they be not instructed, nor furnished of knowledge and humane learning; understan­ding that it is needfull for them, who are instru­cted and rich in them, to By renouncing the help of humane learning in the stu­dying to understand holy Scripture, he meaneth that we should not use it as the onely, or as the principall means; because the anoint­ing which we have received, and abideth in us, teacheth us, 1 John 2.27. re­nounce and leave them, for to obtain the true understanding of holy Scripture, which as I have said, is not gotten by knowledge, nor ought not to be procured with curiosity, but is gotten with experience, and ought to be pro­cured with simplicity. Inasmuch as to them who are instructed and adorned with this sim­plicity, [Page 200] God revealeth his secrets, as the proper Sonne of God himself affirms, Jesus Christ our Lord.

CONSID. LVI.

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 have learned it from the Apostle Saint Paul, where he ha­ving said, that he did endeavour to make him­self like unto the death of Christ, with intent to come to the participation of his resurrection; labouring to comprehend the Christian perfe­ction, as he felt himself comprehended by it in Christ; he saith, that he did this altogether forgetting things that were behind, as well those which might breed him satisfaction, as also those which might cause him molesta­tion; and occupying his mind, in remem­bring that he was called of God through Christ, and that the vocation was from above, that is, that he was called, to the intent that believing he might obtain everlasting life, or rather I understand, that it is the continuall thought and desire of everlasting life, by [Page 201] which the holy spirit mortifies them, who be­ing called of God do answer to their vocati­on. And so it is, that a man keeping in his memory this thought, comes to fly and abhorre all those things that may hinder him this vo­cation; and he comes to seek and love all those things which may conserve, and in­crease it; and so coming to hate his affecti­ons, and appetites, knowing that they are those which may hinder his vocation, he comes to 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 same which befalls a per­son, who being called by a great prince to a great feast, and fearing to be hindred, and di­sturbed in his journey by some delightfull things that may present themselves unto him, he takes as expedient to free himself from all those things, and to passe freely through them, to keep alwayes in his memory, that he is cal­led by that great prince, and that he is called unto that great feast, in comparison whereof all those feasts that may offer themselves unto him in the way, are not feasts, but childrens playes. I would say, that this person carrying this thought alive in his memory doth mortifie in himself all those appetites which might come unto him of seeing those feasts, which offer [Page 202] 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 coming by chance to see them, he should be hindered, and disturbed by them, in such manner that when he should come to see the principall feast it would now be finished. Even so the person that is called of God, keeping alive in his memory the thought of his vocation, doth mortifie and kill in himself all the affections and appetites, which being according to the old man might hinder him, and disturb his vocation, much better, then if he did determine alwayes to com­bate with them: For it might be, that wandring from the thought and memory of his vocation, he might also wander from his determination. I shall say better, that doing after this manner, the holy Spirit is that which mortifies him; and if he should do in other manner, it being hu­mane wisdome that should work, he would ne­ver come to obtain his intent; it being Gods ordinance, that the spirit of God should be the master and the guide of all them, that are cal­led unto the grace of the Gospel of his onely begotten Son Jesus Christ our Lord.

CONSID. LVII.

EVery day I go certifying my self, 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 man mortifying his affections and appetites, goes by little and little comprehen­ding that divine Christian perfection, in which he is comprised by the incorporation, with which believing he is incorporated in Christ. Passing on further, I know that the most cer­tain and secure way, by the which he who is cal­led of God, comes to true mortification, is al­wayes to hold firm in his memory a firm thought, that he is called of God, and that the calling is made to give him everlasting life. Now I understand that this marvellous effect of mortification through the remembrance of the vocation, proceeds partly from the 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 every way feeble, and infirm to be able to hold in it self the know­ledges, and senses of divine things, it comes to [Page 204] passe, that by the efficacy of them it is affrigh­ted, and becomes vile in its own eyes; in such manner, that it is easily overcome, and mastered by the spirit, and so it remains mortified toge­ther with all those things which are corrupt in a man by the depravation of the flesh. And be­cause the remembrance of the calling by God is very efficacious in men with the knowledge and sense of heavenly things, and that all men are frail and infirm, I understand that which God saith, That a man who shall see him shall not be able to live. And therefore the perfect vision of God is reserved to the just in eternall life; when the flesh being raised up shall be a subject able to endure the vision of God. In this mean space on the one side by the benefit of God, the flesh is mortified in the just, not onely in the memo­ry of their vocation to life everlasting, but also with every other particular vocation and sense, which appertains to the things of God: And on the other side God goes moderating in them these knowledges, and these senses, to the in­tent they should not come to nothing, accom­modating them to the frailty of the flesh, as we temper the hot liquor, which we would keep in a glasse vessell, in such manner, as the liquor is preserved 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, do serve unto those [Page 205] persons which are called of God, for a certain entertaining of themselves in that state and measure of grace, unto which the knowledge and sense of heavenly things hath brought them, untill such time as by these exercises and labours there is given unto them a new and fresh sup­ply of the knowledge and sense of God and heaven, which may make them to make pro­gresse in mortification: in such manner, that I have reason to say, that the Christian businesse is not knowledge, but experience. If it were knowledge, it would work the effect that other knowledges do, that is, to swell up, and make proud those who have it. And because it is ex­perience, it doth the effect which other experi­ences do, that is, to humble and cast on the ground all that which is 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 Jesus Christ our Lord.

CONSID. LVIII.

THis is alwayes a truth, that all men in ap­plying themselves to religion, as well unto the false, which consisteth in superstitious obser­vations, [Page 206] as unto the true, which consisteth in accepting the grace of the Gospel of Christ, do apply themselves likewise to mortification. But amongst them who apply themselves to this mortification, I have considered eight notable differences, by which a person may know, whe­ther he mortifies himself by his own industry, or whether he be mortified by the holy Spirit.

The first difference is, that they who mortifie themselves by their own proper industry, are presumptuous and ambitious, knowing their own proper virtue in their mortification; but they who are mortified by the holy Spirit, are humble, and modest, not knowing any proper virtue of their own in their mortifications: for the holy Spirit works in them that which a very great fever doth; for as by a fever a man be­comes as it were deprived of all carnall desires, keeping alive onely the desire of health; so by the presence of the holy Spirit a man becomes as it were deprived of all that which is flesh, keeping alive onely spirituall desires.

The second difference is, that they who pre­tend to mortifie themselves, go alwayes seek­ing new wayes and new inventions to obtain mortification; but they who are mortified by the Spirit, embrace those occasions of mortificati­on, which are offered unto them, by what way soever they come, perswading themselves, that with them and in them, God will mortifie them.

The third difference is, that they who morti­fie themselves alwayes live sad and discontent, because they deprive themselves of their plea­sures, and corporall contents, and are not che­rished with the spirituall; but they who are mor­tified by the Spirit, live as it were alwayes chearfull and contented, because they abhorre, or begin to abhorre corporall pleasures, and be­gin to tast spirituall pleasures.

The fourth difference is, that they who mor­tifie themselves, are much like unto a man, whose head were cut with a rough and rusty saw, inasmuch as all things are unsweet and sowre unto him: but they who are mortified by the Spirit, are like unto a man whose head were cut with a sharp sword, and an arm skilfull in cutting; inasmuch as the holy Spirit mortifies him, he himself oftentimes not feeling the mor­tification till it be past. That this is true, those persons who are mortified by the holy Spirit know by experience.

The fifth difference is, that they who morti­fie themselves living alwaies in continuall trou­ble, and in continuall labour, are like unto a man that learns with exceeding pains a most difficult and unpleasant science, who finding in the principles thereof much unsweetnesse, and much molestation, comforts himself onely with an opinion, that he shall at last prove excellent in that science: but they that are mortified, nei­ther [Page 208] troubling nor disquieting themselves in their mortifications, are like unto a man that goes delighting and recreating himself in the study of that science which he hath already lear­ned, wherein finding few things which he under­stands not, he finds few things that trouble him.

The sixth difference is, that in them who mor­tifie themselves by themselves, there is never true mortification; nay rather, they are like un­to quick lime, inasmuch as the quick lime smokes not whilest there is no water cast thereon, which is no sooner cast upon it, then it shews the fire that it hath within; so they whilest they have no occasion to erre, do not erre; and when occa­sion comes, they presently shew the livelinesse that they have within them, either erring, or be­ing straightly solicited to erre: but they who are mortified by the holy Spirit, have true mor­tification, and are like unto dead lime, inasmuch that like as the dead lime doth not smoke, how much water soever be cast upon it: so neither do they erre, nor are much solicited to erre, although many occasions offer themselves unto them.

The seventh difference is, that they who mor­tifie themselves, in the occasion of erring do mi­serably loose themselves; for being deceived by humane wisdome, they do alwayes go solicitous­ly and scrupulously, avoiding the occasions which incite them to erre: but they who are mortified by the spirit, even in the occasions of [Page 209] erring that offer themselves unto them, are refi­ned as gold in the fire, for being helped by the holy Spirit in the proper occasions they are mor­tified, not avoiding any of them; and therefore they are the same in the occasions, as out of the occasions.

The eighth difference is, That they who mor­tifie themselves by their proper industry, do principally attend unto the mortification of the flesh, having no intent to mortifie the mind, not knowing that from thence ariseth all the evil: but they who are mortified by the holy Spirit, attend principally unto the mortification of the mind, knowing that from thence comes all the evil; and knowing that the mind being mortifi­ed, the flesh remains mortified.

By the examination of these differences, may a person know whether he mortifies himself, or whether he be mortified by the holy Spirit: be­ing advertised of this, that there are three estates or sorts of those persons who are mortified by the holy Spirit.

The one is, when the holy Spirit mortifies them without their knowledge or feeling of the virtue of the holy Spirit in them. And in this estate that belongs to them, which is said in the fourth difference.

The other is, when the holy Spirit mortifies them, and they feel and know in themselves the virtue of the holy Spirit. And in this estate, [Page 210] there appertains unto them that which is said in the first difference.

The third sort is, when through the absence of the holy Spirit, or because they do not feel and know his presence, they go mortifying them­selves with their own industry. And in this e­state they feel a good part of that which is said in the first, third, fourth, and fifth difference: for it is very true, that to them who are mortifi­ed by the holy Spirit, their own industries in mortification are profitable unto them; accord­ing to what Saint Paul saith, That to them that love God, all things work for good to the glory of God, and of the Son of God Jesus Christ our Lord.

CONSID. LIX.

REading in Isaiah, that death being intimated from God unto Hezekiah a pious king, he re­sented himself, was grieved and lamented, pray­ing God with tears that he would not take away his life: and reading a little after, that the de­struction of Jerusalem being intimated from God unto the same king, with the Babylonian captivity, without resenting himself, or being grieved or lamenting, and without praying God that he would revoke the sentence, he was con­tented, [Page 211] that the will of God should be executed, accepting it as a benefit of God, that those evils should not come in his time: And considering that God prolonged the time of Hezekiahs life, and that he did execute his sentence upon Jerusalem; I come to certifie my self, that pi­ous persons being governed by the spirit of God, and chiefly in their prayers, inasmuch as S. Paul saith, The spirit of God prayes by them, and in them, they do never as it were pray to God, but for that which it is Gods will to grant them, of which the holy Spirit which inspires them to pray, is certain. According to the judge­ment of humane reason, it had been more just and more convenient, that Hezekiah should have resented himself, and lamented, and been moved to pray God for the revocation of the sentence given against Jerusalem, then for the revocation of that sentence which was given a­gainst his own proper life: but Hezekias a pi­ous king, moved by the holy Spirit prayed for his own life; and for that which touched Jeru­salem, he conformed himself with Gods will: whereby I understand, that it behoves pious per­sons to keep good account with their motions; I would say, they ought to be wel 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 [Page 212] able to judge between these motions, is the in­ward certainty, or uncertainty with which they shall find 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: forasmuch as the motion of the holy Spirit draws alwayes with it the certification; a man judging in this manner, if the Spirit of God which hath moved me to pray, did not know that it is the will of God to grant me that which I demand, it would not have moved me. This certification I cer­tainly hold was in Hezekiah, at that time when he demanded his life to be prolonged. And be­cause he did not feel in himself this certification, I do certainly hold, that the self-same Hezeki­ah did not demand that the sentence against Je­rusalem should be revoked. With this assurance I see that Christ prayed, raising up Lazarus, and praying for the conservation of his disciples. And with doubtfulnesse, it seemeth to me, he prayed in the Garden; & because he felt whence this motion did arise in praying, he remitted himself unto the will of God. And if the Son of God himself felt these two motions, and in one of them he found himself certain, and in the o­ther, as it seemeth to me, he found himself doubtfull; every one may think whether it be [Page 213] not necessary to be watchfull over himself in them; albeit they onely shall know them, that shall be true members of the same Sonne of God Jesus Christ our Lord.

CONSID. LX.

THe severity and rigour that I see and know for the most part in those persons which the common people hold for devout and spirituall, they being in very truth superstitious and cere­monious, inasmuch as appertains to the chasti­sing, or desiring to chastice the vices and de­fects of men; I understand proceeds from two causes. The one is the proper nature of a man, who is inclined to prize and esteem his own things, and to condemn and despise others. And the other is the proper nature of superstitions and ceremonies, to which is annexed severity, and rigourousnesse. And so it is, that these su­perstitious and ceremonious persons, desiring that their superstitious and ceremonious living should be esteemed and prized, are forced to be severe and rigourous with works and words against them, who being not as they are, have outward defects and vices, that so their manner of life which they hold for virtuous, may be the more prized and esteemed. And it is likewise [Page 214] true, that superstitions and ceremonies having their originall and beginning from some kind of law, which men have imagined, and severity and rigour being annexed to the nature of a law, (for by these it is maintained,) it comes to passe, that as well those who attend to the observation of the law, or of the ceremonies and superstitions that arise from it, as also they who attend to cause others to observe them, are severe and rigorous against them that do not observe them. From hence I understand the cause whence the severity and rigour in the Hebrews did proceed. And hereby I do not mar­vel, if they that in being superstitious & ceremo­nious are like unto the Hebrews, are also severe against the vices and defects of men. And that which I more esteem is that hereby I understand why God in the time of the Law was severe and rigorous, shewing more severity & rigorousnes unto men, then pity 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 Sonne Jesus Christ our Lord into the world, men stand not subject to the Law, but under the Gospel, which is estranged from seve­rity and rigour; it comes to passe, that they who belong unto the Gospel, being the people of God, are not severe nor rigorous against the vices and defects of men, but are rather pitiful & merciful. [Page 215] And also it comes from hence, that God shews more pity and mercy, then severity and rigour. In such manner, that the affection of severity and rigour in a man is a signe of self-love, and of a mind subject to the law, to superstitions and ceremonies, as were the minds of the He­brews: And a pitifull, and mercifull affection is a signe of mortification, and of a mind freed from the Law by the Gospel; such are those of true Christians, members of Jesus Christ our Lord.

CONSID. LXI.

EVery pious person in those things that come unto him in this present life, as I under­stand, governs himself in this manner: The ac­cidents being of that quality, that his own will concurres not in them, if they be adverse, and contrary, as the losse of honour or of estate, or the death of some person dear unto him, he comforts himself, saying, so it hath pleased God. And if they be prosperous, and favourable, as the increase of outward and inward goods, he doth not pride himself, considering, and saying, this is the work of God, and not mine. The things being of that quality, that his own pro­per will concurres in them, if they be of evil, such as are his proper defects, and sins, he em­braceth himself with Christ, saying, If in me [Page 216] there be defects and sins, there is in Christ sa­tisfaction, and justification: And if they be of good, and of favour in outward works, or in inward comforts or consolations, he doth not grow proud, because in such matters he sees the 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 one makes a good letter, because another that writes well, holds and guides his hand; that as such a person contents himself seeing a letter made with his hand, al­though not with his skill, attributing the skill to him that guided his hand, and attribu­ting to himself the errours that are in the letter, knowing that the other would have made a better with his own hand: so the spirituall person doth content himself in the consideration of the works which God doth in him, and by him, attributing them to God, and attributing to himself the errours that are in his works, knowing that they would be much better, if God had done them without him. That this is true, they shall understand by pro­per experience, who have a relish of the things of the holy spirit, which are obtained by Jesus Christ our Lord,

CONSID. LXII.

IN the self same manner, and for the self same cause, for which Saint Paul understood Rom. 8.14. that they who [Page 218] 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 discerneth not the admirable counsell that is in the works of God, so neither doth it discerne 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.

Further I understand that humane wis­dome, when it sets it self to judge the works of them that are the sonnes of God, condemning and taxing them, it doth so out of the self same rashnesse, with which it sets it self 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 judgement of humane wisdome, when they set themselves to judge evil of Moses for the He­brews whom he slew when they worshiped the Calf, Exod. 32.37. &c. and when they set themselves to judge evil of Abraham, because [Page 219] he commanded his wife Sarah, that she should lie, saying, that she was his sister, and not his wife: And because S. Paul cursed Ananias, stan­ding at judgement in his presence. And because he excused his cursing, saying, he did not know him. And when in like manner they set them­selves to judge certain things like unto these, which the sonnes of God do being governed by the spirit of God, which according to the judge­ment of humane wisdome are absurd, and re­provable, and according to the judgement of God, are holy, and good: I say, that this is no lesse rashnesse then that, with which they set themselves to judge evil of God, because he fa­vours many lewd men with temporall good, de­priving many good men thereof, and because he doth other things which humane wisdome calumniates, and condemns, and for which hu­mane laws do rigorously chastise those men that do them: inasmuch as humane wisdome hath no more jurisdiction in the judgement of the works of pious men, then in the judgement of the works of God, they being done by God himself, and the other by those who being the Sonnes of God are governed by the spirit of God, and therefore are free, and exempt from all humane law, as God himself is free and ex­empt. I would say, that men should not have had more reason to have punish'd Abraham, if he had killed his son Isaac, then to condemne God, [Page 220] because he slayes many men by sudden death. But this government of the spirit of God is not known, nor understood, but of them who are partakers of the spirit of God it self, as it is known by experience, and as it is said by S. Paul the great Preacher of the Gospel of God, and of Jesus Christ our Lord.

CONSID. LXIII.

The Authour doth still dis­cover too slight a regard of the Scripture, as if it were but childrens meat, whereas there is not onely milk there, but strong meat also, Heb. 5.14. things hard to be under­stood, 2. Pet. 3.16. Things needing great consideration, Matth. 24.15. Besides, he opposeth the teaching of the spirit to the teaching of Scri­pture which the holy spirit wrote. Although the holy spirit apply the Scripture, yet what the Scripture teacheth, the spirit teacheth; the holy spirit indeed some­time doubly teaching, both in penning and in applying. I wonder how this opinion could befall so good a man as it seems Valdesso was, since the Saints of God in all ages have ever held in so precious esteem the word of God, as their joy and crown, and their treasure on earth. Yet his own practise seems to con­fute his opinion, for the most of his Considerations being grounded upon some text of Scripture, shews that he was continually conversant in it, and not used it for a time onely, and then cast it away, as he saves strangely. There is no more to be said of this chapter, especially of the fi [...]th thing in it, but that this his opinion of the Scripture is unsuf­ferable. As for the text of S. Peter, 2. Pet. 1.19. which he makes the ground of this consideration, building it all upon the word, untill the day-starre arise; it is nothing. How many places do the fathers bring about Untill against the Hereticks who disputed against the virginity of the blessed Virgin, out of the text, Matth. 1.25. Where it is said, Joseph knew her nor Untill she had brought forth her first born son, as if after­wards he had known her: and indeed in common sense, if I bid a man stay in a place untill I come, I do not then bid him go away, but rather stay longer, that I may speak w ^th him, or do somthing else when I come. So S. Peter bidding the dispersed Hebrews attend to the word, till the day dawn, doth not bid them then cast away the word, or leave it off; but however he would have them attend to it till that time, and then afterward they wil of themselves attend it without his exhortation. Nay it is observable that in that very place he preferres the word before the fight of the transfiguration of Christ. So that the word hath the precedence even of Revelations and Visions.SAint Peter in his second Epistle, chap. 1.9. under­stands, that a man that attends unto piety, having no other light to guide him in it, then that of the holy Scripture, is like unto a man that is set in a dark place having no other light in it, then the light of a candle; and he understands that the man that attends un­to piety having obtained the spirit of God which guides him, and sets him in the way, is like unto a man that stands [Page 221] in a place, wherein the sun-beams enter, which make it clear, and resplendent: Whence I con­sider seven things. The first, that as the man set in a dark place, stands better with a candle then without it: so the man that attends unto piety, which to him is a dark place, inasmuch as humane reason, and wisdome do rather do him harm, 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 clearly, and manifestly with a candle, as he might see them with the sun; so a man that attends unto piety doth not under­stand, nor know the things of God, nor God himself so clearly and manifestly, with holy Scripture, as he might see and know them, with the spirit of God.

The third thing which I consider is, That as a man set in a dark place with the light of the [Page 222] candle onely, stands in danger to remain in the dark, if by any mischance the candle should be put out; so the man, who attending unto piety hath no other light then that of holy Scripture, stands in danger to remain without light, there coming any occasion that may deprive him of the holy Scripture, or of the true understanding thereof.

The fourth thing which I consider is, that as it sometimes befals a man set in a dark place, where the light of the candle is, that being de­sirous it should give more light, he snuffes it himself, or seeks some other to snuffe it; and in the snuffing, it so comes to passe, that it is extin­guished, and a man remains without light; so unto a man, that attends unto piety onely, with that which he knows and understands by holy Scripture, it sometimes comes to passe, that wil­ling to understand more, or better in it, or by it, either he himself interprets it, or seeks some to interpret it to him, and in interpreting, it comes passe, that of holy Scripture making it humane Scripture, a man remains in the dark, albeit he doth not so perswade himself.

The fifth thing which I consider is, that as upon the Sun-beams entrance into an obscure, place, where a man serves himself of the light of a candle, it comes to passe, that a man sees more clearly then before, all the things that are in that place, the candle remaining as it were [Page 223] without light, and without splendour, in such manner, that now a man being desirous to see the things that are in that place, that which he least looks upon is the candle: So the holy spi­rit entring into the mind of a man, that attends unto piety, serving himself of the Scripture to that intent, it comes to passe, that a man under­stands, and knows the things of God, and God himself more clearly then he did before; the ho­ly Scripture remaining, (inasmuch as to him ward) as it were without light, and without splendour: in such manner, as now being desirous to understand the things of piety, and desirous to know God, that which he least looks upon is the holy Scripture, attending to consider with the holy Spirit, that abides in his mind, and not with that which is written in the Scripture. And therefore S. Peter well commends the study of holy Scripture; but whilest a man stands in the dark place of humane wisdome, and reason, and he wills that this study should continue so long, untill the light of the holy spirit shine into the mind of a man: understanding that this light being come, a man hath no more need to seek that of the holy Scripture, which departs of it self, as the light of the candle departs, when the Sun-beams enter; and even as Moses departed at the presence of Christ, and the Law at the presence of the Gospel.

The sixth thing which I consider is, that as a [Page 224] man which enjoyes the light of the Sun, when he did certainly know that it would not fail him, albeit he would not cast away the candle for the benefit received, but would rather leave it to the intent it might serve another to that purpose which it had served him, and yet notwithstand­ing would not serve himself thereof in that w ^ch he did before serve himself: so the man that en­joyes the light of the holy spirit, knowing cer­tainly that it cannot fail him, albeit he do not cast away holy Scripture, but rather leaves it, that it may serve to another for that which it hath ser­ved for unto him; neverthelesse he doth not serve himself of it, in that whereof he did formerly serve himself, as I have before at other times considered.

The seventh thing that I consider is, that as it is not of the essence of the Sun, when it enters into a place where a candle stands, to shew and discover all that which the candle contains in it; so likewise it is not of the essence of the holy spi­rit, when it enters into the mind of him, who be­ing applied unto piety serves himself of holy Scripture, to shew, and discover all the secrets that stand shut up therein, albeit it do 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, & the holy Scripture being written by divers persons, who had different gifts of the holy Spirit, and so [Page 225] writ diversly, by consequence, it is understood of those persons, who have the holy Spirit, of one in one part, and of another in another part, according as the gifts are different, which are communicated from God with the holy Spirit by Jesus Christ our Lord.

CONSID. LXIV.

HAving at other times in these Considerati­ons touched, as I then understood, that which Jesus Christ our Lord saith, Luke 9.23, He that will come after me, let him deny him­self, and take up my 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 reacheth him, saying, that a man ought not to be wanting to himself, to his own, and to his honour; and let his whole intent be not to be wanting unto God, nor to them that are Gods, nor to the honour of God. And let him take upon himself his 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 himself, and to his own, and to his honour. And so doing, he shall follow me, who have been wanting unto my self, making my self a servant of a sonne, that I [Page 226] might not be wanting to God; and I have 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 have been wanting to mine honour, contenting my self to die 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 denyall of himself, in being wan­ting to himself, and to his own, and to his ho­nour, is the Christian Crosse, and is the self same as to go after Christ. I would say, these words of Christ are of as much value, as if I should say, he that will be a Christian, let him esteem himself dead unto the world, inasmuch as not to seek the glory, nor the reputation of the world, and let him procure that which Christ procured, and seek that which Christ sought; and in this manner he shall be a true Christian, as they are, who knowing themselves, and fee­ling themselves bought by Christ, do hold him, and know him for their Lord, and for their su­periour, and do worship in spirit, and in truth the true God, who is the Father of Jesus Christ our Lord.

CONSID. LXV.

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 over them making them im­pious, and enemies of God, and oft-times bringeth them to that passe, that they kill them­selves by diverse wayes. The flesh tyrannizeth over them, making them vicious and licentious. Honour tyrannizeth over them, making them light, and vain, and presumptuous, in such sort, that they die whilest they live. Death tyranni­zeth over them, not suffering them to injoy their prosperities, and happinesse, cutting short their steps in them. This tyranny none understand, but they that feel it, and they onely feel it, who being desirous to enter into the Kingdome of God, do endeavour to reduce thēselves to piety, do labour to mortifie the flesh, and will resolve themselves with the world, putting an end to glory and to their own honour, and think to dispose themselves, and to content themselves to die. For assoon as ever they would do this, they find difficulty in it, they feel and experiment the tyranny, and they know themselves tyrannized over.

These persons, if so be their desire to enter in­to the kingdome of God be a calling of God himself, & not their proper phantasie, accepting for their own the justice of God, executed on Christ, do in this present life, go out of the ty­ranny of the three tyrants in going out of the 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 virtue, 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 go out of the tyranny of the fourth tyrant, which is death, and shall enter into the kingdome of God, where God shall reigne by himself. In the mean space they being gone out of the kingdome of the world, having felt the tyranny of the foure Tyrants, do feel the sweetnesse, and pleasantnesse of the king­dome of Christ, feeling in themselves the vir­tue, [Page 229] and efficacy of Christ; and the govern­ment of the holy Spirit, and feeling themselves masters and lords of their sensuall appetites, and of their affections of honour, and of the ambition of the world; being resolved with themselves, and with the world, inasmuch as being incorporated in Christ, they find their flesh dead, and they find dead in them the re­spect of the world, and they stablish and com­fort their hearts with the continuall hope of their resurrection, immortality, and eternall life. Which hope and perswasion causeth in them this effect, that albeit they feel death ac­cording to the body, yet they feel it not as much as belongs to the soul, through the certain hope of resurrection. In this I understand consists the kingdome of Christ. And because the re­surrection of the just being accomplished, wo shall not need to combate with the Divel, there shall be no need to mortifie the flesh, nor to re­sist the world, nor shall there be death to over­come: I understand, that Saint Paul saith, that when Christ shall resigne this kingdome to the eternall Father; and that God shall be all in all, ruling and governing every thing by himself: in such manner, as the kingdome of Christ according to Saint Paul shall endure un­till the universall resurrection, and the king­dome of God in men shall then begin, and shall be continuall, men perpetually acknowledging [Page 230] the benefit received by Jesus Christ our Lord. Like as it betides unto a thirsty traveller, to whom there is given a vessell of cold water, who whilest he drinks feels the benefit of the vessell, which gives him the water; and having drunk, albeit setting the vessell aside he thanks him that gave him to drink, neverthelesse he acknowledgeth that by means of the vessel he received that benefit. In such manner that as the thankfull wayfaring man, who is refreshed with the vessell of cold water, whilest he drinks, feels the benefit of the vessell, and after he hath drunk, feeling and knowing the benefit of him that gave him the vessell, he knows likewise the benefit of the vessell. Even so men, whilest they stand in this present life, they feel the king­dome of Christ, feeling the benefit of Christ; and in eternall life they shall feel, and know the benefit of God, who hath given Christ un­to them, and they shall know the benefit of Je­sus Christ our Lord.

CONSID. LXVI.

BEing desirous to understand, which spirit is more impetuous in a man, the Holy, or the Malignant; I resolve my self, that the malig­nant spirit is much more impetuous in the im­pious, [Page 231] then the good spirit in the pious; being moved to this resolution for two Considerati­ons, of which one is founded in the proper Na­ture of the spirits: for the malignant is by na­ture impetuous, and the holy is by nature mild and quiet, insomuch, that if at any time there seem to be violence, or alteration, that is none of its own, but of the 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 self same thing. In such manner as the ma­lignant spirit being impetuous of its own pro­per nature, and the malignant spirit being in­cited in the impious with the proper nature of the impious; and the holy Spirit being made more slow in the pious, through the proper na­ture of the pious, inasmuch as he is a man; it comes to 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 [Page 232] 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 or lesse efficacious, ac­cording as the mortification that is in him, is greater or lesse; inasmuch as through the live­linesse of the affections, and appetites of the pious, the force and violence of the malignant spirits are increased, and by mortification are repressed, and retarded: and because it is like­wise true, that through the livelinesse of the af­fections, and appetites of the pious, the force­ablenesse of the holy Spirit is retarded and repressed, and with mortification is increased, and helped. Understanding that all this is true, I understand likewise, that the pious, who would that the motions of the malignant spirit should not have force nor be efficacious in him, and that the motions of the holy spirit should have force and efficacy in him, ought to attend unto the mortification of his affections and appetites, at­tending to mortifie in himself that which he hath of Adam, and to make alive that which he hath of Jesus Christ our Lord.

CONSID. LXVII.

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 himself 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 learns from an­other, man having no greater assurance thereof, then the relation that is made unto him; and this as much in divine things as in humane, In men regenerated by the holy Spirit there is naturall instinct, and experience, and knowledge, and moreover divine inspiration and revelation. I say, that regenerated men 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 onely of naturall and humane things as other men have, but also of spirituall and divine things; and having not onely science learned from other men, but also inspired and revealed from [Page 234] God. All men being without the holy Spirit, are without experience of spirituall and divine things; having onely that science of them, which is gotten by the bare reading of the ho­ly Scripture; whence it comes to passe, that as in the humane and naturall things of which they have no experience, having onely the sci­ence they remain with opinion, without any assurance; even so in divine matters, being without experience, they remain with opini­on, without any assurance. Inasmuch as where there is no experience, there can be no assu­rance. And experience in the things of God is reserved to them, who have the Spirit of God, who having experience of spirituall matters, know that they know and under­stand naturall and humane things, I would say, that the difference between that which regenerated men know and understand in di­vine matters, and that which other men, how wise soever they be, know and understand in the same things; is as much as is between that which those Physicians which onely have the Theory, know and understand in Physick, and that which those Physicians, who together with the Theory have the Practise. Whence I ga­ther, that unregenerated men having no expe­rience in divine matters, cannot have either confidence or diffidence that should be solid and firm; but onely through opinion, in such [Page 235] manner as they have in humane affairs. And therefore that is true which I have written in another Consideration, that God oft-times gives unto pious persons some things which they have no confidence to obtain, denying them some o­ther which they have confidence to obtain; understanding that this comes to passe, when his confidence and his diffidence consists in sci­ence and opinion, and not in experience and certification. Furthermore, I come to gather that regenerated men having experience of spi­rituall things, have assurance of them, and that having assurance, they have also confidence and diffidence solid and firm. And therefore that is true which I have written in another Conside­ration, that through that certainty or incertain­ty with which pious persons find 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.

Hezekiah king of Judah 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 self-same king being diffident to be able to obtain by his prayers of God, that he should revoke the sentence given against Je­rusalem, did not pray. If he had not had expe­rience [Page 236] in divine things, governing himself onely with science, he would with so much the more confidence have prayed, demanding the revoca­tion of the sentence given against Jerusalem, in­asmuch as he had praying obtained the revoca­tion of the sentence given against his life: But having experience, he forbore to be governed by science, and so he stood firm in the confidence, & firm in the diffidence. And if experience of di­vine things teacheth thus much to one of them, who had the spirit of Moses, how much better shall it teach it to them who have the spirit of Jesus Christ our Lord.

CONSID. LXVIII.

HUmane wisdome judgeth, that the desire to know is a great perfection in man; and the holy spirit judgeth that it is a great imperfecti­on in a man. Humane wisdome confirms her opinion, saying, That it hath been seen by ex­perience, that in the world those men have lived most virtuously, who having the greatest desire to know, have most given themselves to endea­vour to know, and have known most: And here is alledged a troop of Philosophers. And the holy Spirit on the contrary affirms his sen­tence, saying, That through the desire of know­ing, sinne came into the world, and through sin, [Page 237] death, and with it all the miseries and all the troubles whereunto we stand subject in this pre­sent life. That this is true, is proved by the per­swasion of the devil, who said unto Eve, You shall be like Gods, knowing good and evil. Pas­sing on further, the holy Spirit saith, that the desire of knowledge destroyed the Hebrews; in­asmuch as desiring to understand the prophesies 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 Messias so contrary to him whom God sent them, as when they had him, they knew him not, and not knowing him they did not receive him, and from their not receiving him, redoun­ded not onely that they did not enjoy him, but it caused their ruine and perdition. Passing on further 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 & discourses; whence comes to passe that which S. Paul said, They be­came vain in their imaginations, and they wor­shipped the creature, and ran headlong into other absurd and bruitish inconveniencies. In the same manner the holy Spirit saith, that many men desiring to know the things which appertain to Christian religion, and procuring it with natu­rall light, have made such strange conceits of God, and of Christ, and of the Christian state, [Page 238] and of the Christian living; that a man may say with truth, that of Christ they have no­thing but the name; participating on one side of the inconvenience of the Hebrews, inasmuch as they read holy Scripture, and desiring to under­stand it, procuring this not with that spirituall light with which it was written, but with natu­rall light, they do not understand it: and par­ticipating on the other side of the inconvenience of the Gentiles, inasmuch as desiring to know that which the Gentiles knew, they read that which the Gentiles writ, and they think as the Gentiles thought, and frame Gentiles minds.

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

In this discourse I learn two things. The one, [Page 239] that humane wisdome hath no jurisdiction in judging of the perfection and imperfection of a man. The other, that it appertains to every man who being called of God to the grace of the Go­spel, makes answer thereunto, to mortifie and kill in himself the desire to know, of what sort soever it be, that he may not fall into the incon­venience of false Christians, and of the Gen­tiles, and of the Hebrewes, nor into that where­in our first parents fell; and that they may come to the perfection whereunto S. Paul came, not desiring nor procuring to know other then Christ and him crucified. Which wisdome we ought to desire and procure with prayer to God, we who having accepted the grace of the Go­spel, are true Christians incorporated in Jesus Christ our Lord.

CONSID. LXIX.

WHen I consider the great efficacy which Je­sus Christ our Lord attributes unto faith, saying, that with it how little soever it be, we may Divines hold that justifying faith and the faith of mira­cles are divers gifts, and of a different nature, the one being gratia gratis datae, the other gratia gratum faciens, this being given onely to the godly, and the other sometimes to the wicked: yet doubtles the best faith in us is defective, and arrives not to the point it should; which if it did, it would do more then it does. And miracle working as it may be severed from justifying faith, so it may be a fruit of it, & an exaltation, 1. Joh. 5.14 remove mountains from [Page 240] one place to another, Matth. 17.20. returning up­on my self, and not finding my self with such an efficacious faith, I know how weak and feeble my faith is, and then I turn my mind to God, saying with the Apostles, Lord increase my faith, Luk. 17.5. and saying with the father of the lu­natick, Lord help my unbelief. Mark 9.24. And understanding that my faith is to come through the gift of God, and holding for certain, that I shall have so much of faith, as I shall have of the knowledge of God, and of Christ; foras­much as men, how ever good relation they have of other men, do so much trust them as they know them; I turn my self to pray God, that he would let me know him, and would let me see him, and that he would let me know and see Christ as much as may be in this present life, to the intent that I may have confidence, and so my faith may be strong and efficacious. Wherein I consider the craft of the enemy of mankind, and most full of enmity against Christ, inasmuch as b [...] understanding that the intent which Christ had in setting forth the efficacy of faith, was that men, how much soever they believe, & how much confidence soever they have, should alwaies judge themselves incredulous & defective in the faith; the devil hath made, that amongst men who do approve the Gospel of Christ, it should be an honourable thing to believe, and a shamefull thing not to believe, or to doubt, to the intent [Page 241] that perswading themselves for their own ho­nour sake, that they do believe, they should not come to know themselves incredulous, and defective in the faith; and so they never come to get that which Christ intends they should get, that is, the knowledge of God, and of Christ, and by the knowledge faith, and by faith justi­fication, and by justification glorification and eternall life. And in very truth great is the blindnesse, and ignorance of men in every thing, that see onely with the eyes of humane wisdome; and very excessive great in this, that not admit­ting in humane matters one testimony that te­stifies onely of hear-say, except he speak of cer­tain knowledge, or proper experience; it per­swades it self by it self, and by others, that in di­vine matters it sufficeth to testifie on hear-say, having neither certain knowledge, nor proper experience; neither pretending the one nor pro­curing the other; and that which is worse, re­prehending them, who pretend the certain knowledge, and procure the experience, not con­tenting themselves to testifie on hear-say by re­relation of others. And in divine matters, I un­derstand that they have certain knowledge, who know God and Christ by revelation and inspi­ration, of which things they onely can give te­stimony, who have them, and their testimony is true. The other albeit they give testimony of themselves by hear-say, their testimony is not [Page 242] true, because they do not feelingly know what they speak. And in the same things of God I understand, that they have experience, who find, and feel in themselves the effects, which the knowledge of Christ which makes them just, works in them, and by consequence the effects of piety, and the effects of justification. All o­ther men, when they give testimony of these things not having the experience of them, their testimony is not true, because they do not fee­lingly know what they speak.

From all this I come to gather, that a man ought to judge himself incredulous, and defe­ctive in the faith, as long as he hath not so much faith as sufficeth therewith to remove mountains from one place to another; and that judging himself such, he ought to demand of God, that he should give him faith, not con­tenting himself to testifie in divine things by hear-say, and by relation, but by certain know­ledge, and proper experience.

Furthermore I come to gather, that there being in effect as much faith in a man, as there is knowledge of God and Christ, and that by faith a man gets justification, and by justificati­on he gets glorification and life eternall; and that God being able to give in an instant to a man so much knowledge of himself, and o [...] Christ; letting himself to be known, and shew­ing forth Christ unto him so much as sufficeth [Page 243] to believe; we ought not to distrust of the sal­vation of a man, whilest his soul is in his bo­dy: alwayes hoping that God will do with him that which he can do, and that which he useth, suffering himself to be known, and shew­ing Christ unto him; to the intent, that know­ing he may believe, and love, and believing, he may enjoy the Christian justification, and enjoying the Christian justification he may go to live, and reign with Jesus Christ our Lord.

CONSID. LXX.

COnsidering that the Apostle sets forth the most high and excellent amongst the gifts of God faith, hope, and charity, I have oft-times set my self to examine in what this emi­nency doth consist, and not having been able to understand in what they consist, it seems to me, that I am not able to understand, in what their eminency amongst the rest doth consist. Now beginning to mine own seeming a little to un­derstand in what they consist, I begin likewise to feel in what their eminency doth consist.

Faith as I understand, consists in this, that a man should believe and hold for a certain all that which is contained in holy Scripture, having confidence in the divine promises, that are con­tained [Page 244] 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 say, that a man is able to bring himself to believe, or at least to perswade himself, that he doth believe: And of the other I understand he is incapable; I say he is not able of himself, to reduce him­self to have confidence, nor to perswade him­self that he hath confidence: in such sort, as he who believes, and hath not confidence, shews that his belief is industry, and humane wit, and not divine inspiration; and he who believing hath confidence, shews that his belief is in­spiration and revelation. Whereupon I under­stand, that to have confidence is a good coun­tersigne in a man, to certifie himself that he be­lieves by inspiration and revelation.

Hope, as I understand, consists in patience, and in the sufferance, with which a man that believes and hath confidence, expects the accom­plishment of the promises of God, without put­ting himself into the Divels service with impie­ty, or into that of the world with vanity, or in­to that of his own flesh with vice. Like as a ca­ptain, who having promise from the Emperour that at his coming into Italy he will use his ser­vice, albeit the Emperour slow his journey, and he be solicited by many Princes, that would [Page 245] serve themselves of him, will accept no party, expecting the coming of the Emperour, 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 say that to expect, it is necessary, that there should be faith in him who hopes, with which he should give credit to that which is told him, and have confidence in that which is promised him: for otherwise he should not be able to maintain himself in ex­pecting. And that hope doth properly consist in this, I understand by some speeches, which we read in the Gospel, such as is that of the ten vir­gins, who did expect the 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, & of Christ, standing properly affectionated, & enamoured of believing, of having confidence, and of hoping; in such manner, that because he who hath these three gifts of God, stands united with God, believing, hoping, and loving, with great reason are these three gifts the most high, and most excellent amongst all the other.

Having understood in what these three gifts of God consist, and in what their eminency doth consist, and desiring to understand for [Page 246] what cause the 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 and hath confidence, shall never stand solid in the faith, if he find not a taste, and relish in the believing, and in the having confidence; nor shall he stand solid in hope, if he do not find a taste and relish in the hope: Charity therefore being that which gives the tast and favour, with which faith and hope are sustained, it well follows that cha­rity is the most eminent of the three, inasmuch as it maintains, and upholds the other, and it by it self alone maintains and upholds it self; and inasmuch as faith shall fail, when there shall be nothing to believe, nor to have confi­dence in; and hope shall fail, when Christ be­ing returned, and the resurrection of the just be­ing made, there shall be nothing more to hope for: but Charity shall never fail; for there shall be alwayes what to love, and there shall be al­wayes what to taste. For in eternall life we shall love God, and Christ, and we shall find rel­lish, and savour in the contemplation of God, and of Christ; we, who in this present life have lived with faith, hope, and charity, being incorporated in Jesus Christ our Lord.

CONSID. LXXI.

IN the most holy prayer of our Saviour I consider all this: First, that calling God Fa­ther, it becomes me to reduce my self 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 sonne, it matters not: for God considers me not by that which I am of my self, but by that which I am by Christ, of whom I am a member, and who was a most obedient Sonne; through which Sonship I call God Father. Though this were the Au­thors opinion, yet the truth of it would be examined. The 98. Consid. about being justified by faith, or by good works, or condemned for unbelief or evil works, make plain the Authors meaning.If I should call him Father for the common generations sake, my being would be of importance, but calling him so through particular genera­tion, [...]y being imports not to make me obe­dient or disobedient, but as I have said the be­ing of Christ, who was most obedient. And furthermore I understand, that it is necessary, that I should reduce my self to be with God such an one, as a good and obedient Son is with his Father.

Secondly, I consider that saying Our, I pre­suppose, that I hold for brethren all those, who through regeneration, hold God for their Fa­ther, and that I ought to govern my self 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 onely in them who know him, and where he lets himself to be known.

Fourthly I consider, that the proper desire of a pious Christian is, that 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, not justice in many of those things which befall men in this life, flying from the inconvenience of attributing injustice to God, falls into an­other inconvenience, depriving God of his par­ticular providence in all things. And the holy spirit knowing in all things 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 sanctifie 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 sanctifie God in the things which they judge good, drawing themselves back in those things which they judge to be evil. And there are other men, who sanctifie God generally in all things, but with the mouth, and not with the heart. And the desire of [Page 249] the pious Christian is, that God should be san­ctified in all things, and that the sanctification should come from the heart; for in this manner God will be sanctified.

Fifthly I consider, that the proper and 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 resigne the kingdome to his eternall Father. For that shall be proper­ly the kingdome of God, inasmuch as the just shall be governed immediately by God, seeing God himself 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 himself, as by himself he shall give light.

Sixthly I consider, that the pious Christians flying from the will of God which is with wrath, and that which is mediate by those things which we call second causes, do demand that that will of God should be done here on earth, which is done in heaven, understanding that which is with mercy, and with love, and that which is immediate by God himself.

Seventhly I consider, that the pious Christi­ans feeling, that through the curse for the first mans sinne it results, that they eat their bread with sorrow and care, they demand of God, that freeing them from the solicitousnesse and the [Page 250] grief, he would provide them of ordinary susten­tation, in such manner that they may be provi­ded and sustained according to their necessities, without grief or solicitousnesse; acknowledging their sustentation onely from the liberality of God, and even in this beginning to feel the re­medy of the first mans sinne, together there­with feeling the benefit of Christ.

Eighthly 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 on Christ, for of this they are most assured; but because they rejoyce to re­member themselves that they are debtours; which remembrance breeds in them humility in the sight of God; they ask alwayes of God, that he would pardon them those things, for which he might in justice punish them. And I understand, that they alledge the pardon which they have given to them who were their deb­tours, 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 Jesus Christ himself addes in the Gospel, saying, If you pardon, you shall be pardoned.

Ninthly I consider, that the pious Christi­ans knowing their own weaknesse, fear tempta­tion, inasmuch as it may sever them from Chri­stian decorum; and knowing herewith the neces­sity which they have to be mortified with tem­ptations, [Page 251] 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 evils that combat the just, they are afraid to be oppressed by them, and knowing the frailty of their own forces to be able to make resistance, they have recourse to God, demanding of him that he should free them from all.

In these desires, and in these demands I un­derstand that pious persons stand and persevere, not onely through the outward doctrine of Je­sus Christ our Lord, which they find written in his history▪ but also through the inward do­ctrine of the holy Spirit, who puts these desires into their minds, and moves them to demand these things. And they who with the outward doctrine of Christ, have not that inward of the holy Spirit, in praying as taught and not inspi­red, do not pray as the true and lively members of Jesus Christ our Lord.

CONSID. LXXII.

IN the creation of man, I reade that he was created after the image and similitude of God. [Page 252] And a little after I reade, that pretending to get the image of God, he became disobedient to God, and was driven out of earthly Paradise. Whereupon understanding that the image and similitude of God, with which man was created, was different from that which man in his depra­vation pretended unto, I am come to consider, that the image of God with which a man was created, is that which appertained to him as a man, that which might stand and be received in him; and that the image of God which a man pretended unto, is that which did not appertain unto him as a man, that which is properly of God not being communicable to the crea­tures. And albeit from the words which contain the creation of man, there is onely gathered, that the image of God with which he was crea­ted, did consist in the superiority that he had o­ver all other creatures; neverthelesse, by that which it seems to me S. Paul felt, and that which I see fulfilled in Christ, and feel and see begun in them that are the members of Christ, I under­stand, that besides the superiority which the Scripture notes, man was like unto God, inas­much as belongs to his mind, in piety, justice, and holinesse, and as much as belongs to his body in impassibility and in immortality. In this I certifie my self, remembring that we reco­ver by Christ that which we lost by Adam. We lost by Adam, piety, justice, and holinesse, and [Page 253] we lost the impassibility and immortality of our bodies; and by Christ we shall in this life reco­ver piety, justice, and holinesse in our minds, and we shall recover in eternall life the impassi­bility and immortality of our bodies. And be­cause I see Christ being raised impassible and immortall, I have said, that I see in him that complete and perfect image of God which man lost. And because I feel that they who are the members of Christ being regenerated by the ho­ly Spirit, have piety, justice, and holinesse. I have said, that in them I see the image of God begun to be repaired, which the first man lost,

Of that image of God which man pretend­ed unto, albeit from holy Scripture I cannot ga­ther, that it consisted but onely in the know­ledge of good and evil; 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 do feel in themselves, & know of themselves; I understand that besides the knowledge of good and evil, which holy Scri­pture notes, man pretended unto that image of God, which consisteth in the proper being of God, who is of himself, and gives being and life to every thing that is, and lives, and there­fore loves himself, and for himself loves all things, and would be loved for himself and a­bove all things, and hath majestie, and glory, and omnipotency.

This I think understanding thus, that since there yet lives in a man that cursed perswasion of the enemy of humane kind, there yet lives a rash pretence to obtain that image of God, which onely appertains to God, not being com­municable to the creatures.

Whence as I understand it proceeds, that a man will not depend on others, but on himself, to which things he attends as much as is possible for him; and that he loves himself, and loves all things for himself; and pretends in every of his own matters his own proper glory, and would put in execution every thing that comes into his appetite. And from this fountain I un­derstand, proceed in a man those other things, which are annexed unto these, such as are proper estimation, ambition, vain-glory, anger, envy. And I understand, that in those men who have obtained Christian regeneration by Christ, so much doth the pretence to Gods image which belongs not to them, go abating, as much as they go recovering that which belongs to them; in such manner, that as piety, justice and holinesse go increasing in them, so doth self-love, ambiti­on, and proper estimation, arrogancy, and their own rashnesse go decreasing: The incorporati­on wherewith they stand incorporated in Christ working this singular effect in them, from which it comes that they are humble and obe­dient sonnes, not presumptuous nor disobedient, as was the first man.

To understand this better, I set my self to consider between God and man, the devil and Christ, the same as between a father and a pre­sumptuous sonne, an evil slave 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 authority such as belongs to a sonne. And that man did with God, pretend­ing unto the image of God, that which a pre­sumptuous sonne doth with his father, that con­tents not himself with that degree which he hath in his fathers house as a sonne, but pretends and wills the degree which his father, hath: And that the devil did that to man, perswading him to become disobedient, which an evil slave doth toward his master, procuring to sever his sonne from his obedience, to do him displeasure, and to ruine him. And I understand that Christ did with God, in contenting himself that on him should be executed the justice of God, that which an obedient sonne doth with his father, conten­ting himself that his father should chastize him for that, for which he ought to chastize the other disobedient sonne, to reduce him to his obedi­ence, and to restore unto him in his house that degree and that dignity which belongs to a son. From all that is said, I take two resolutions: The first, that it belongs to the pious Christian to desist from the pretence of that image and simi­litude [Page 256] of God, which belongs not to him, re­nouncing every desire to know, all self-love, all ambition, all proper esteem, all arrogancy, and all presumption; and to attend to recover intire­ly that image and similitude of God which ap­pertains unto him, demanding of God greater piety, greater justice, 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 leave to imitate Adam, & to attend to imitate Christ: Who being in the form of God, thought it no robbery to be equall with God, but made himself of no reputation, taking upon him the form of a servant; for which cause God hath exalted him, and given him absolute power and superi­oritie in heaven and in earth. So much did avail before God the obedience and the humility of Jesus Christ our Lord.

CONSID. LXXIII.

SO farre forth as I understand, doth a man re­main united with God, inasmuch as a man loves God; that if the love be great, the union is great; and if the love be little, the union is little. [Page 257] Some men there are who love God by relation, but they remain not united with God, because they first loved themselves before God, loving God for themselves. There are other men, who love God because God himself willing to be lo­ved of them, hath let himself be known and seen by them; they stand united with God, be­cause they first love God before themselves, lo­ving themselves for God. In them as I under­stand, so great is the union which they have with God, as is the love which they have to God: and so much is the love which they have to God, as is the knowledge which they have of God. If the knowledge be perfect and entire, the love is perfect and entire; and the union is perfect and entire; and on the contrary: in such manner, that there is as much perfection or im­perfection in the union, as there is perfection or imperfection in the love and knowledge. The same is between love and knowledge. Where­by I understand, that because the knowledge which men have of God in this life is im­perfect, through the power of our flesh, the love also which they have to God is imper­fect; and the union is imperfect which we have with God. And I understand also, that because our flesh in life everlasting shall not be base, but glorious, our knowledge shall be per­fect, our love shall be perfect, and our union shall be perfect.

In the mean while I understand, that a pious person, who by the liberality of God begins to know God, and to love God, and to stand uni­ted with God, ought to pretend to grow in the knowledge, in the love, and in the union, not judging himself deprived of the knowledge, nor of the love, nor of the union with God, whilest he finds in himself any part of true knowledge, any part of love, any part of union.

The true and efficacious knowledge of God, as I haue otherwhere said, as I understand con­sists in certain tasts, & in certain knowledges of the being of God, which pious persons do ob­tain, some more, some lesse, some with greater evidence, some with lesse, according to the will of God, which causeth the tasts and the know­ledges, of which they can onely give testimony who have tasted them, nay they onely under­stand this language, it being to all others alto­gether unintelligible; it being most true which S. Paul saith, that a man without the spirit of God, doth not understand the things that are of the spirit of God.

The true and efficacious love of God I under­stand consists in an affection from the very bowels which a man bears to God, and to all those things that are Gods, desiring that he should be known, loved, and prized in the world, in such manner as is just: To the intent that he should be known, loved, and prized [Page 259] with this bowelly affection, I understand Christ willeth that his Christians should say that first part of Our Father, which all appertains to the glory of God. From this bowelly affection I understand it proceeds, that a man loves God above all things, loving every thing for God, the creatures in generall, inasmuch as they are the creatures of God; all men, inasmuch as they be the creatures of God, and inasmuch as God wills that our neighbour should be loved; (and our neighbour is every man, of what bloud soe­ver, state or condition;) and men regenerated by the holy spirit as the creatures of God, as neighbours, and principally inasmuch as in them is seen & known the image and likenes of God.

Amongst the creatures the man that loves God, loves them most who do most illustrate the glory of God. And amongst men whom he loves as neighbours, he loveth them most, whom he sees lesse depraved, and lesse 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 he who loves God, for the love of God loves them most whom he sees and knows to be most conformable to the image and simili­tude of God, and in whom he sees this image more proper, and more naturall. And a man who loves God, loves himself as the creature of God, as a neighbour, and inasmuch as he sees [Page 260] the similitude and image of God reformed in himself; not procuring, nor willing in any o­ther manner to be loved for himself; but rather despising, and abhorring the love that men bear him, when they do not love him for the love of God. In this manner I understand, that a man who loves God, loves himself for the love of God, and loves all things for the love of God. And further I understand, that a man who loves himself above all things, loves God for respect of himself; and this man pretends his own pro­fit in the love of God: he loves in respect of him­self the creatures, loving them more from whom he expects more profit: he loves all men in re­spect of himself, loving them most which are most profitable, and most necessary: and he loves in respect of himself, the men whom he thinks to have obtained the Christian regenera­tion, loving them most by means of whom he pretends to be able to get piety, justice, and san­ctity. And resolutely he pretends and procure to be loved for himself, and to be loved above all things, which as I have at other times said is naturall to a man, inasmuch as he pretends to get that image which belongs not to him. And here I understand that a man, who reduceth himself to a desire of not being beloved but for the love of God, finding molestation in the love which is born towards him for himself, may judge to have made great profit in the know­ledge [Page 261] of God, in the love of God, and in the u­nion with God. Of this sort and quality, as I understand, is the love which men have, who are united with God, which as I understand is in part in a man in this present life, and shall be entire in life everlasting. And he who shall feel any thing of this part, hath great reason to live joyfull and content, holding that part as an ear­nest of his increase, and of his perfection in life everlasting.

The true and efficacious union between God and man, consists in this, that S John saith, that he who loves God, dwels in God, and God dwels in him. Gods dwelling in a man may well be felt, as it is in truth felt; but to them who feel it not, it cannot be made to be understood. The same may as it were be said of mans dwelling in God. And I say, as it were, because it seems that it may be made to be understood, saying, that he who loveth God, stands united with God, abides in God, alwayes remembring God; even like as he who loving a creature stands u­nited with it, abides in it, alwayes remembring himself of it. It is very true, that not thus nei­ther is the dwelling of man in God understood.

For this union I undestand Christ our Lord prayed unto his eternall and heavenly Father, demanding of him, that they who were to be­lieve in him, should be one with him, and with the Father himself, and should be one between themselves.

From this divine union it proceeds, that a man altogether, and in all things remits himself to the will of God, renouncing his own proper will, and so brings himself to will that which God wills, and in that manner which God wills, to love that which God loves, and in that manner which God loves it, and consequently not to will that which God wills not, and not to love that which God loves not. And the man that is thus remitted and thus reduced, may hold for certain that he stands united with God, and that he dwells in God, and God in him. And he shall understand, that he so farre stands uni­ted with God, as farre as he stands thus remitted, and thus reduced. If he stand much, the union is much; if little, the union is little.

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

Having understood how the union between God and man is made by love; and that love [Page 263] grows from that knowledge which a man hath of God. And having likewise understood in what the union, and the love, and the knowledge do consist, I come to resolve my self in this, that to that person which attends unto piety, it be­longs to attend to obtain the knowledge of God, and with the knowledge the love, and with the love the union. Attending to obtain all this by the liberality of God, and exercising himself in knowing himself, I mean the frail and misera­ble being of man; and to disenamour himself of himself, not willing to be loved for himself, and procuring to be loved for God; and in disuni­ting himself from himself, not willing to have things according to his own phantasie and will, but as God shall offer them to him either by himself, or by means of men, or by means of the creatures. And thus shall he obtain the perfect knowledge of God, the perfect love of God, and the perfect union with God. But not now in this present life; for the flesh except it be raised up, is not a fitting subject for this; but in life everlasting, where the flesh being raised up shall be an able subject to be as it shall be like unto the glorious flesh, with which Christ Jesus our Lord arose.

CONSID. LXXIV.

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

In the same manner these persons go on know­ing spirituall and divine things, accordingly as they go purifying their minds with faith, and with love, and with union with God.

First, they know them confusedly, and af­terwards lesse confusedly, and so by little and little they go advancing in the knowledge of them, untill such time as they arrive and come to know God, and the things that are Gods, in that manner which may be in this present life. And hence, as I understand, it proceeds, that that thing which a person with­out [Page 265] the spirit holds for holy, and just, and good, in the things of God; another person who hath the spirit, condemns and reputes defective and evil. And hence it likewise proceeds, that that which a person, who hath little of the spi­rit, holds for most certain, another who hath more spirit then he, holds for an errour. Going on thus from one step to another, the clearnesse of that judgement increaseth which spirituall persons have 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 conceits according to that which they come to know by the first knowledge, not expecting other knowledges more clear and more evident, is no lesse, then that of the blind man, who begins to recover the sight of his eyes, when in the things, which he begins to see, he forms his conceits accor­ding to that which they appeared unto him at the first, not expecting to see them better, and more clearly.

Furthermore I understand, that it belongs to every pious person to be very modest, and very moderate in approving or condemning things wherein God is pleased or displeased, considering that the judgement which God makes of things is very different from that which men make, how spirituall soever they be: inasmuch as oft-times a person that hath much [Page 266] spirit condemns that, which another who hath little spirit approves. And I understand, that onely those things ought to be approved for holy, and to be condemned for evil, of which we have the certain testimony of Jesus Christ our Lord.

CONSID. LXXVI.

WIlling to understand in what manner we, who are the members of Christ, do ob­tain all the things of God by Christ, I consider, that as all men, who have the outward sight of the eyes clear, do know the outward being of things through the benefit of the Sunne, in which God hath set his outward light: so all men who have the sight of their inward eyes clear, do know all inward things by the benefit of Christ, in whom as Saint Paul saith, God hath set all the treasures of his Divinity: I say, that as God having set all the outward light in the Sunne, the Sun it self sends forth his beams, which work his effect, and are effi­cacious in those which are fit to receive it, for­asmuch as onely those living creatures are de­prived of the benefit of the Sun, to whom eye­sight is wanting, and they who shut themselves up in caves, or dens, whereinto the Sun-beams [Page 267] cannot pierce: in the same manner, God ha­ving put in Christ all the treasures of his di­vinity, Christ poures out his treasures upon them, who being men are clothed with the same livery, with which he was clothed; which trea­sures are efficacious in those persons, which God hath drawn unto the knowledge of Christ, and so they are members of Christ, they onely 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 onely the divine treasures, which Christ poures out upon men, are not efficacious; they standing as much deprived of the sense, and knowledge of them, as he who is born blind stands deprived of the sense and know­ledge of the light of the Sun. And I under­stand, that as it appertains to him who finds himself in this privation, to pray God, that he would open and clear the sight of his eyes, in such sort that he also may enjoy the light of the Sunne, inasmuch as the Sunne of its own self lets it self to be enjoyed: so in like man­ner to him who feels not in himself the gifts of God, which are communicated unto men by Christ, it appertains to pray God, that he would inable him, and that he would purifie him, in such sort as he may become a good sub­ject to receive the divine treasures efficaciously, [Page 268] which Christ poures out upon all men, inas­much as God hath for all, put them in him, and he generally poures them out upon all men, as Saint John very well understood, say­ing, That of that which abounds in Christ, we all, who are his members receive grace, and more grace: Inasmuch as God by the means of Moses gave unto us the law only, but by means of Jesus Christ he gives grace unto us, Justifying us in the Justice executed on Christ himself; and he gives unto us truth, giving unto us his spirit, which teacheth us every truth. And because all these divine gifts do come, and shall come unto men in this life from Christ, and he gives them unto them, and com­municates them unto them, it is rightly said, that this is the kingdome of Christ, and that it shall so long last, untill the resurrection of the just being made, Christ resigne 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 himself, and communicate his light. I say, that in the life eternall all divine gifts shall come immediately from God unto men, and from God shall come light immediately unto men. In this manner understanding the bene­fit of Christ towards men, and the kingdome of Christ in this present life; I understand like­wise after what sort Christ is the Head of the [Page 269] Church, that as from my head there descends virtue throughout all my members, they being all governed, and sustained by it: so from Christ descends virtue for all them that apper­tain to the Church, being all of them sustained, and governed with the divine gifts which are communicated to them from Christ. And I un­derstand that they appertain to the Church, who being called of God, and drawn to the know­ledge of Christ, are able to receive with efficacy the divine treasures, which the onely begotten son of God Christ Jesus our Lord sheds upon all.

CONSID. LXXVI.

COnsidering how much esteem is made in holy Scripture of Scandall, inasmuch as Je­sus Christ our Lord threatens the world be­cause of scandall, advising us that we should give scandall to none of those who believe in him; And inasmuch as Saint Paul saith, that for the avoiding of scandalizing of one Chri­stian, he would forbear to eat flesh all the time of his life: I have desired to live in this life in such sort, that I be not cause of scandall to any: And I have desired the same for those persons whom I love in Christ. And considering that on the other side a man cannot live in this life without scandalizing some; forasmuch as even [Page 270] Christ himself scandalized; nay he is even cal­led a rock of offence, inasmuch as many have fallen stumbling at his humility, and abase­ment, and do fall without being able to rise.

First I have considered, that scandall is the same as offence; and so we say, that he is scan­dalized, who for that which he hears or sees done, severs himself, or is solicited, and tem­pted to sever himself, from that which he ought not, or would not sever himself.

Afterward I have understood by holy Scri­pture, that God scandalizeth, and is scan­dalized; that Gods Saints scandalize and are scandalized; that the By the Saints of the world he every where understands the cunning hypocrite who by the world is counted a very Saint, for his outward shew of holinesse: and we meet with two sorts of these Saints of the world; one, whose holinesse consists in a few ceremonious and su­perstitious observations; the others, in a zeal against these, and in a strict performance of a few cheap and easie duties of religion, with no lesse superstition; both of them having forms or vizars of godlinesse, but denying the power thereof. Saints of the world scan­dalize, and are scandali­zed; and that the men of the world, who do not attend to any holinesse, scandalize, but are not scandalized.

God scandaliseth his Saints, when they be­ing imperfect, and setting themselves with na­turall light to judge the works of God, are tem­pted to judge evil of God, or not to believe the providence of God. That this is true appears by the 73. Psalm, Truly God is loving unto Is­rael. God likewise scandalizeth the Saints of [Page 271] the world in all things that are not conforma­ble to humane reason. For they having no o­ther then naturall light, and judging them there­with, they do tax and condemne them for evil. And hence it proceeds, that with difficulty they bring themselves to be willing to attribute par­ticular providence to God, and that they will not admit predestination, except after their own way,

They who judge the works of God with spirituall light, God never scandalizeth them▪ nor them who captivate their understandings to God: Neither doth God scandalize the men of the world, for they keep no account with God, believing that all things come by chance.

God is scandalized, or tempted to do that which he would not, being as he is, mercifull; and pitifull, when they, who he holds for his own, and favours as his own, distrust them­selves of his promises, or of his omnipotency and providence, inasmuch as with their diffi­dence they provoke him to punish them, as it were against his will. In this manner the He­brews in the Desart scandalized him, as appears by the history, and by the 78. and 95. Psalms.

God is also scandalized 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 punish them with blindnesse as he punished the Hebrews, and pu­nisheth [Page 272] false Christians. And God is scandali­zed from the impious, when with their sins and vices they shew, and discover the impiety and infidelity of their minds, inasmuch as he is as it were necessitated to destroy them, as appears by many places of holy Scripture, and particular­ly by that which S. Paul saith, Rom. 1.

The Saints of God scandalize God in the manner that hath been spoken of; and they scandalize one another, when they that are per­fect use more liberty then is fit in the presence of the imperfect, through which liberty the im­perfect are tempted to make an evil judgement of the Christian faith, or to do as the perfect do, not knowing that they do amisse. From this sort of scandall Saint Paul had intent al­wayes to keep himself, as appears, Rom. 14. and 1 Cor. 8. the same scandalize the Saints of the world, when they do not conform them­selves with them in the things which to their seeming are religion, and sanctitie. So the Scribes and Pharisees were scandalized at Christ, as appears, Matth. 15. And the He­brews were scandalized at S. Paul, as appears by this, that even unto this present day the saints of the world are scandalized 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 have stumbled, and do stumble at Christ, and at true Christians, [Page 273] and at their actions, 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 little care, as Christ himself took little care, saying, Let them alone, they are blind leaders of the blind, Matth. 15. The men of the world are not scandalized by the Saints of God, be­cause they come in no competition with them. The Saints of God are scandalized from God through their imperfection, and by means of the same imperfection, the imperfect are scandalized from the perfect, as hath been said. The Saints of God are scandalized by the Saints of the world, by being falsely doctrinated and counsel­led by them, and being by them persecuted with detraction, with evil intreaties, and with death, they are solicited to depart from the Gospel, and from Christ. This is that scandall for which Christ threatens the world, and from which Christ exhorteth every one to keep himself, Matth. 18.

The Saints of God are likewise scandalized by wicked men, though they buy their own scandall, for seeing in them the works of im­piety and incredulity, they are tempted to the same, or are molested by them. In this manner was Lot scandalized with the filthinesse of the men of Sodome, as appeareth 2. Pet. 2.7. And the Saints of the world scandalize God, and the Saints of God in that manner as hath been said. [Page 274] And they themselves are scandalized from God, and by the Saints of God, in that manner as hath been said. The same are scandalized one at another, inasmuch as it would be a wonder to find one that approves anothers manner of li­ving, a thing which is naturall to the holinesse of the world, which consisteth in superstitious observations. The same are scandalized from the men of the world, inasmuch as they con­form themselves with them in nothing. The men of the world scandalize God, and the Saints of the world in that manner as hath been spoken; but themselves are never scandalized in any kind: for they keep no account with God, nor with religion, nor with piety.

There is indeed a generation of men in the world, who through the conversation which they have with the Saints of the world, pretend­ing a certain manner of holinesse, are scanda­lized as the Saints of the world are scandalized, albeit they be not so pernicious as the Saints of the world.

From this I come to gather this resolution, that every Christian ought to attend to form in himself a mind so like unto God, and unto Christ, that he should altogether be scandalized at those things at which God is scandalized; 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; [Page 275] and at the vices and sinnes with which the men of the world do manifest the impiety and incre­dulity of their minds; and that it appertains to him to attend to form his living so like to the life of our Lord Christ, that he do not in any manner scandalize God, distrusting or doubting of his promises, or of his omnipotency and providence; nor scandalize the Saints of God in any thing, esteeming little to scandalize the Saints of the world, when the glory of God comes between the Christian truth, and edifica­tion, and the profit of the Saints of God, as Christ did, as appears Matth. 15. and as S. Paul did, and as they have done and do from time to time, who have followed and imitated, and do follow and imitate Christ. Let the Saints of the world stumble and fall, and break their necks rather then the truth of the Gospel suffer any detriment in the Saints of God. Whereupon if any shall doubt, saying, How shall I govern my self, when I shall be forced to scandalize 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, Gal. 2.11, 12, &c. who ha­ving more respect to them that were superstiti­ous, scandalized, and caused them to stumble who had never been superstitious. I would say, that having respect to the superstition, and per­tinacy [Page 276] of the converts from Judaisme, he did scandalize, and put in hazard the sincerity of the faith of the converts from gentility, feigning the observation of the Law against the rule of Chri­stian faith. And I will say unto him, that he ought to do as S. Paul did at the same time, who having more respect that the faith of those of the Gentility should not be scandalized, then the su­perstition of them of the Judaisme, did publick­ly reprove S. Peter. I say, that if a Christian that understands the Evangelicall Gospel, and knows Christian verity, shall find himself a­mongst persons that begin to understand, and know them, he shall do well to accommodate himself to their incapacity and frailty, doing as they do. And I further say, that in case he be hereby carefully intending to draw them to the knowledge of the Evangelicall faith and truth, where there is both the one and the other sort of persons, if he shall think that dissembling with them that do as yet keep any part of su­perstition, he shall scandalize, and make them fall who are free from superstition, inasmuch as seeing him in the superstition, they may come to hold the superstition for necessary, he ought not to dissemble in any manner, although he should think to put his life in danger; having alwayes regard that the Christian faith and the Evange­licall truth stand firms and constant. Here I will adde this, that when a Christian scandalizeth a [Page 277] Christian who knows the Evangelicall truth, because he would not scandalize another Chri­stian, who as yet doth not well understand it, if his errour proceed from covetousnesse, or from ambition, because the one is richer or more pow­erfull then the other, his errour is intolerable. And if his errour proceed from indiscretion, or from weaknes and infirmity, it is tolerable.

By that which hath been said I learn these thirteen things;

1. What Scandall is.

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

3. That I do then scandalize God, when I dis­trust his promises, his omnipotency & providence

4. That I ought to refrain, as much as is pos­sible, to use my Christian liberty in presence of weak Christians that are infirm in the faith.

5. That I ought lightly to esteem the scandal that the saints of the world take at the truth of the Gospel.

6. That the scandall that is pernicious to him who scandalizeth, is that which the saints of the world do, pretending to do service unto God. And here I learn, that I ought to keep my self as from the fire to persecute any man in what man­ner soever, pretending to do God service therein.

[Page 278]7. That I ought to hold it for a good signe of piety, when the works of impiety, & of the infi­delity of the men of the world do scandalize me.

8. That it is a good signe to know the saints of the world, by their being often and easily scandalized by any person, and their publishing and shewing of their scandall.

9. That it is a signe of impiety for a man not to be offended nor scandalized in any thing.

10. That it becomes me to be like God, and Christ in the inward, to the end I be not scanda­lized but by that wherewith God and Christ are scandalized.

11. That it becomes me to live like Christ, that I may not scandalize but as Christ did.

12. That for no cause I ought to scandalize any in prejudice of the Christian faith, although I do know that I scandalize the weaknesse and infirmity of imperfect Christians.

13. That I learn, that having scandalized in prejudice of the Christian faith through indis­cretion or weaknesse, my errour will be tolera­ble; but when I shall scandalize in prejudice of the same through covetousnesse, or ambition my errour will be intolerable. And from this errour I am certain my God will preserve me, and all those whom he hath called to the acceptation of the grace of the Gospel, to be heirs with Jesus Christ our Lord.

CONSID. LXXVII.

COnsidering that men who live according to the flesh, while they think not of it, do be­lieve little, have lesse confidence, and love much lesse, as they themselves well know and feel, and accordingly shew it in their words, although they would not shew it. And considering that when they take themselves into consideration, they perswade themselves that they believe much, and have much confidence and love: And considering on the other side, that those who live according to the spirit, although they seem regardlesse and think not of it, believe, have confidence, and love more or lesse, accord­ing to that part of the spirit which they have; as they themselves know and feel in themselves, and as they shew in their words, speaking with more piety, faith, confidence, and affection of the things of God, when they ordinarily speak, and when the force of the spirit moves them to speak of piety, faith, confidence, and love, then all the men of the world together, when they set themselves with diligence and attenti­on to speak thereof. And considering also that it cometh oftentimes to passe, that those per­sons, upon examination of themselves cannot bring themselves to believe, nor lesse to have [Page 280] confidence, and much lesse to love: I have set my self to understand, whence these so con­trary effects proceed. And I find, that one part proceeds from that which Christ saith, Luke 6, 45. that out of the abundance of the heart the mouth speaketh. Whence it comes to passe, that he who lives according to the flesh, having in his heart neither faith, confi­dence, nor love, cannot give of that which he hath not; and consequently cannot ex­cept he set himself purposely thereunto, make shew of faith, confidence, or love. And be­cause he who lives according to the spirit, hath in his heart piety, faith, confidence and love, and being able to give of that which he hath; it is necessary how carelesse soever he seem to be, that he should yield forth pie­ty, faith, confidence, and love. And there­fore the holy Scripture, Proverbs 10.11. calls the just mans mouth a vein or mine of life. And I find likewise, that the other part of these contrarieties proceeds from this, that the man who lives after the flesh, be­cause he keeps no account with his heart, doth then perswade himself that he believes, hath confidence, and that he loves, when he hath the faith, confidence, and the love in his un­derstanding. He knoweth that it is neces­sarie for a Christian, that he should be­lieve, have confidence, and love; and he per­swades [Page 281] himself, that he believes, hath confi­dence, and loves▪ because he knows and under­stands that he ought to do so. But they who live according to the spirit, because they keep account with their hearts, not contenting them­selves to hold the faith, confidence, and love in their understandings, cannot perswade them­selves, that they believe, have confidence, or love, but when they feel in their hearts the ef­fects of confidence, and love. And because this sense and feeling is through the favour of God, who gives it not when men would, but when it pleaseth his Divine Majesty, hence it comes to passe that those who live after the Spirit, do then find most difficulty in believing, loving, and having confidence, when they do most in­stantly go about to procure it. Whence it may be gathered, that the signe of what a man hath within him, is to be taken from that which he shewes outwardly, and ordinarily when he is regardlesse. And further, that through the fa­cility, or difficulty, with which a man per­swades himself to believe, have confidence, and love, it may be known, whether his faith, con­fidence, and love, be in the head and under­standing onely, or in the heart also. And so this conclusion is made, that they who while they think not of it, speak most Christianly; and when they would bring themselves with humane industry to have confidence, to believe, [Page 282] and love, find most difficulty in it, are true Christians incorporated in Jesus Christ our Lord,

CONSID. LXXVIII.

AS Saint Paul puts two griefs, 2 Cor. 7, 10. one according to the world, and saith, that this causeth death; and the other according to God, and saith, that this causeth life: Even so I put two weaknesses, one according to the flesh; and I understand, that this causeth fear; and another according to the spirit, and that this causeth love. And I put them, because I feel them in the griefes which Saint Paul puts; I understand that then a man feels grief 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 dignitie of the world. And I understand, that this grief causeth death, in­asmuch as a man that grieves in this manner, except he speedily remedy his grief, becomes blasphemous against God, attributing unto him the cause of his grief, and lamenting it, and be­ing blasphemous against God, he comes to get himself eternall death. So I understand, that [Page 283] then a man feels grief according to God, when he falls into any inconvenience, by reason whereof he fears to be deprived of the grace of God, and of the holy spirit of Christ, and of God himself. And I understand, that this grief causeth life, inasmuch as he who is grieved in this manner, doth more, and better know him­self, and so doth more cordially recommend and remit himself to God, and from this recom­mending himself to God, he comes to attain re­surrection, and life everlasting,

For the two weaknesses which I put, I under­stand that a man is then weak according to the flesh, when his weaknesse grows from self love: And I call this a weaknesse, to resent himself for those things, which come to passe against his will. This weaknesse I understand causeth fear: for where self love is, there is alwayes fear. And I understand that this weaknesse is tolerable in Christians, being no signe of impiety, but of imperfection. Also I understand that a man is then weak according to the spirit, when his weaknesse grows from the love of God, resen­ting himself, when he sees himself deprived of God, or of any of the things that are of God, which are means to him to grow in the love of God, and in the confidence in God. This weaknesse I understand causeth love, because it proceeds from love, and so is converted into love, and is therefore laudable, and a signe of Christian perfection.

Weaknesse according to the flesh, but not blame worthy, I understand was that which Saint Paul Rom. 9.2. felt for the reprobation of the Hebrews. And weaknesse according to the spirit, I understand was that which Saint Paul, 2 Cor. 12.7. felt through the thorns in the flesh; and that which he felt Phil. 2.27. for the sicknesse unto death of his friend. And that also was weaknesse according to the spi­rit, which they of Miletum felt for the depar­ture of Saint Paul. Acts 20, 37.38.

Whence I gather, that Christians 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 Christians ought to re­joyce much in their weaknesses which are ac­cording to the spirit, inasmuch as they are signes of perfection, and the way of vivifi­cation, of Resurrection, and of eternall life.

The children of this world feel the grief that is according to the world, but they do not feel the grief which is according to God: and the sonnes of God feel the one and the o­ther grief; the one, inasmuch as Adam lives in them, and the other, inasmuch as Christ lives in them.

The children of this world have indeed the weaknesse that is according to the flesh, but all [Page 285] of them do not know it for weaknesse, nei­ther feel it as such. The weaknesse which is according to the spirit, they neither have, know, nor feel. And the sonnes of God have, know, and feel both the weaknesses, knowing in the weaknesse that is according to the flesh, the re­licks of the old Adam; and in the weak­nesse that is according to the spirit, the re­novation of the new Adam our Lord Jesus Christ.

CONSID. LXXIX.

I Hold that amongst those errours, which we, who are the sonnes of God, by committing may offend God, the greatest are those, which are committed pretending piety. That this is true, I see as well by the rigorousnesse, with which God hath punished these errours as it is read in holy Scripture; as also because it ap­pears in the Scripture, that God hath with his hand (as it were) restrained them who have been his, not consenting that they should fall into these kind of errours; not having done the same in other errours, wherein they have had intention to satisfie their appetites, and affections.

Of the rigourousnesse, with which God hath punished them who haue erred preten­ding [Page 286] piety, he might principally give testimo­ny, who willing to hold up the Ark of the Testimony, 2 Sam. 6.6, 7. which to his see­ming was about to fall, died instantly: And Saul who was deprived of the kingdome of Israel, and perpetually of the grace of God, for the sacrifice that he made to God for the victory that he had against certain nati­ons, of which God had given him command, that he should not leave any thing alive, which should not passe the edge of the sword, 1 Sam. 15.

Whereupon if any shall demand, saying, Why then hath not God used the same ri­gorousnesse with others, who have erred more perniciously, pretending piety, as a man might say of Saint Paul, who before he was a Christian, pretending pietie persecu­ted and slew the Christians? I will make an­swer, First, that hitherto God hath not gi­ven me the account thereof. And I will say, that God doth not use this rigorousnesse, ex­cept with them, who are of the number of his. And Saint Paul when he was in that er­rour, 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 errour was not punished as that of Uzzahs, nor as that of Sauls.

That God hath restrained with his hand [Page 287] his elect, not suffering them to erre in piety, albeit he have suffered them to erre in other things; serves me for a most effectuall example that which is written of David, who preten­ding piety, desired to build the Temple of Je­rusalem, and God did not consent thereun­to, because it was not his will, that he should build it unto him; and therefore he should have erred, if he had builded it. And the same pretending to satisfie his appetites with Bathsheba, caused her husband to be slain, and did with the wife what pleased him; to which matter God set no impediment at all.

In like manner Saint Peter not pretending piety denyed Christ, and God permitted it; and pretending piety he would not converse with the Gentiles, and God did not permit it. As likewise he did not consent to it, that Saint Paul should go, where he pretending piety would have gone, 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 angel of Satan transfigures him­self into an Angel of light, making that to seem piety, which is no piety. But pious per­sons may comfort themselves with two things: the one is, that against the temptations of the [Page 288] angels of Satan, they have the illuminations of the holy spirit, who discovers the deceit of the malignant spirit. And the other is, that God u­seth to restrain with his hand the pious, that they should not fall into this kind of errour, it being so much contrary unto true piety. And together herewith, the pious ought alwayes to stand watchfull, so as the angell of Satan com­ing transfigured into an Angel of light, they may know him, and guard themselves from him.

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

The second, that those who are elected of God, do not erre pretending piety through the illuminations which they have of the holy spirit, and because God restrains 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, when he doth a thing, wherewith by himself alone he thinks to satisfie God, and to oblige God. As if I should chastise my body, not with that intent, with which S. Paul saith he chastised his, that is, to hold it in servitude, and subjection to his spirit; but with intent [Page 289] to merit by that chastisement, which I do on my self. Amplifying this comparison throughout all the outward things which men do, it it easi­sily understood, when they erre pretending pie­ty. And I return to say, that he who shall feel himself directed by that way, through which he doth not erre pretending piety, he may certifie himself, that he is the sonne of God, and con­sequently brother of the onely begotten sonne of God Jesus Christ our Lord.

CONSID. LXXX.

UNderstanding 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 he demands of men things which they of themselves alone cannot give him, such as are, The love with all the heart, in the time of the law, and the Faith of the heart, in the time of the Gospel; which are two things which a man is of himself as able to give unto God, as he is able to touch heaven with his hand. And un­derstanding likewise as it is in effect true, that the men who see with the eyes of the holy spirit, do in and through the same, demand, know mercy, and piety in God; and they should have known altogether the contrary in him, if [Page 290] so be he should demand things that men could give unto him with ease. And considering whence these two so contrary judgements pro­ceed, which humane wisdome and Gods holy Spirit make concerning this demand of God; I understand 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 comes to passe that seeing he demands of men that which they cannot give, it judgeth that he doth this to con­demne them, as it would of one of the Princes of this world, who should require of his sub­jects, that they should not sleep for a whole yeare, setting a penalty if they did sleep. And because humane wisdome knows not the being of a man, it comes to passe that it would hold it for a better and more profitable thing for a man, that God should require of him that which he can give, rather then that which he cannot give; even as it holds for better, that a Prince of the world should demand of his vassals rather that which they can give him with ease, 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 [Page 291] Gods being, it comes to passe that not judging of him as of one of the Princes of the world, it knows, that he demanding of men that which they cannot give him, he doth it not to con­demn them, but to save them: and that from the knowledge which the holy Spirit hath of the being of man, it proceeds, that knowing that man in himself is so arrogant, that if God should demand of him for his salvation things that he could easily give of himself, he would enter into such pride when he had given them, that by the self same way whereby he thought to obtain salvation, he would get condemnation; by this he comes to know, that the intent with which God demands of men that which of themselves they cannot give him, is not to con­demn them, as humane wisdome judgeth; nei­ther is it to hinder their salvation, as humane wisdome judgeth, which hereupon holds God for unjust, and for cruell: but it is to save them, and to further their salvation: God doing this to the intent that men assaying and trying to love God with all their heart, and to believe in him; and finding themselves altogether unable thus to love and believe, they should have re­course unto God, and beg those graces of him, and by those gifts and graces of his, they may obtain that felicity which they desire, not for that which they are of themselves, but for that which they are through God. In such manner, [Page 292] that with much reason, not humane, but divine, men that see with the holy Spirit, know mercie and piety in God, considering that he de­mands from men that which they cannot give him of themselves, and they would know cruel­ty in God, when he should demand of them that which they could give of themselves. Even as a man that hath discretion, when he saw that a father should put the government of his estate upon an ignorant and unwise sonne of his, holding the father for wise, he would judge that he had not intent to make his sonne the heir, but to cause him to loose the estate: So much different is the judgement which the Spirit of God makes in the judgement of God, from that which humane wisdome knows in the same things. And here I understand, that for the cau­ses for which God demands of men that which they cannot of themselves give him, it comes to passe that to them to whom he begins to give love, and faith, and increase and growth in them, through some acknowledgements and feelings, and some tasts of spirituall and divine things, he doth not give so much evidence, and and so much clearnesse in them, as they them­selves would, and as much as might serve to make that they should fully comprehend him with their understandings. I would say, that as he demands of them that which they cannot give him, to the intent they should not grow [Page 293] proud, as they would 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 feel, to the end they should not pride themselves, and so hinder their salvation. God knows our evil lump, and desiring our salvation he deals with us, as he sees it convenient we should be dealt with: herein doing that with us, which we do with a child, when we would have him to love us, and depend on us. I would say, that as we give not the child at one time all that which he would have from us, and which we mean to give him; nay rather some things we give him altogether, others in part, and others we onely 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 go en­amouring himself of us, may follow, and depend on us; knowing that if we gave him at once all that which we have to give him, he would grow proud, and would not love us, nor depend on us: so God giveth not unto us at once all that which we would have from him, nor all that which he will give us, but some things he gives altogether, and others in part, and others he lets us see so much as sufficeth to breed a longing in us for them, and to enamour us of them; to the intent we may follow him, love him, and depend on him. This he doth, because he knows us to [Page 294] be such, that if he should give at once all that which he hath to give us, we should become proud, and so he should not have from us what he would, that is, that we should love him with all our heart, and that for the obtaining of eter­nall life, firmly believing we may make ours the justice of his onely begotten sonne Jesus Christ our Lord.

CONSID. LXXXI.

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 consider in the tears which he shed over Jerusalem; and in those which he shed in the death of Lazarus; and in the agony with which he prayed in the garden, sweating drops of bloud. 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 pernicious, and for a scandalous man, and seeing that he was mocked, injured, and persecuted untill he was crucified for a malefectour, and as a male­factour. And I understand that without any comparison the weaknesse that Christ shew­ed in the outward, was greater then that which he felt in the inward. I would say, that the [Page 295] inward which he felt, was not in that degree of weaknesse, which the outward was, that he shewed.

In the same Christ I consider two Powers, two virtues, and Efficacies. The one is that which he felt in the Inward, the other is that which he 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 off Malchus his ear, Thinkest thou not that I can pray my Father, and he shall send me more then twelve Legions of Angels? And I consider in many speeches which I read in S. John, when Christ spake of his Union, which he had with God. And the power, which Christ had in the outward, I con­sider in the miracles which he did, and in the authority, with whith he did them, and in the Power, and Majesty with which he spake, and taught. And I understand that without all com­parison, the power, the virtue, and the efficacie that Christ felt in the inward, was greater then that which he shewed in the outward. I 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 same manner I consider two [Page 296] 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 that he saith, 2. Corinth. 2. I will gladly glory in my infirmities. and in that, when I am weak, then am I strong. For I understand it was said unto him on Gods be­half, 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 evil [...] opinion that almost every one had of him; every one persecuted him, every one re­viled him, evil intreated him, martyrized him, as is read in the Acts of the Apostles, and as he himself writes, 1. Cor. 4. and 2. Cor. 11. And I understand, that the weaknesse which S. Paul shewed in the outward, was much greater, then that which he felt in the inward. I say, that which S. Paul felt in the inward, was not in that degree of weaknesse, as that which he shew­ed in the outward. In the same S. Paul I con­sider two powers, two virtues, and efficacies; the one which he felt in the inward, and the other which he shewed in the outward. That which he felt in the inward he published, saying, I can do all things in him who en­ableth me. And he shewed it very openly Rom. 8. saying, that there was no creature able to separate him from the love of God. [Page 297] 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 Saint Paul felt in the inward, was much greater then that which he shewed in the outward. I say, that which Saint Paul shewed in the outward, was not in that degree of power, as that which he felt in the inward,

The same which I consider in S. Paul I con­sider in every one of them which are the mem­bers of Christ, more or lesse, according as is that part of faith and of the spirit, which every one of them possesseth, understanding that from Saint Pauls being a member of Christ, it pro­ceeded that he was in all that hath been spoken like unto Christ. Further I understand, that the consideration of the two weaknesses consi­dered in Christ, works the same effect in him that considers them, that the weaknesse which he feels in the inward, goes abating in him, in­asmuch as his affections and appetites go on dying; and the weaknesse which he shews in the outward, goes increasing, inasmuch as he is esteemed more vulgar, more vile, and of lesse regard, and more mocked, injured, persecu­ted, and worse intreated. And I understand also, that the consideration of these two po­wers, virtues, and efficacies considered in Christ, works that effect in him that considers them, [Page 298] that in him grows increasing the power, virtue [...] and efficacy that he feels in the inward, inas­much as he hath more conscience, hath more spirit, and more other knowledges, and divine conceptions of God, and of the things of God. And there goes abating in him the po­wer, virtue, and efficacy which he shews in the outward, inasmuch as he onely shews him­self when he is inspired and moved of God to shew himself; so as that so much is one the more like to Christ, inasmuch as he is more weak in that which is seen, and more power­full in that which is not seen.

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. But I understand, that the Saints of 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 know 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 per­ceived, that from Christs shewing himself weak, [Page 299] 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 prosperity, which they who are Christs members do en­joy, and shall enjoy together with Christ, there being in them that which was, and that which is in Him, to whom be glory for ever.

CONSID. LXXXII.

HAving oft-times heard speak of the agony, of the fear and loathing, and sorrowfulnesse, which Jesus Christ our Lord felt at 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 sense, 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 having remained satisfied, neither with that which I heard say, nor with that which I reade in their books which handle this mat­ter. Last of all joyning that which I heard a Preacher say with that which is read in Isaiah chap. 53.5. and in S. Peter, 1 Pet. 2.24. I [Page 300] have made this resolution, That God having put all our sinnes on Christ to punish them all in him, and he having taken them all upon himself, and known them all in generall, and in particular, he felt for every one of them that confusion, that shame, and that grief, which he should have felt, if he himself had committed them. Whereupon seeing himself in the pre­sence of God polluted and defiled with so ma­ny, and so abominable sinnes, it came to passe that he felt all that agony, all that fear, all that sorrowfulnesse within himself, 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 himself near unto death, but to see himself 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 grief in his passion, and in his death, then any of the Martyrs, that have suffered for the Gospel, and then any o­ther man of the world that hath dyed for the world. And of this shame, and confusion, which Christ felt seeing himself defiled with our [Page 301] sinnes, he may have felt some little parcell, that hath seen himself in the presence of some great Prince, praying him for the pardon of one that hath been a traitour, 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, is plain by Isaiah, chap. 53. where he sayes, He took our infirmities, and our griefs he suffered: and a little after, he was scourged for our rebellions, and beaten for our iniquities: and a little after, he took on him the sinnes of many: and more then this he saith, we were healed by his blewnesse of stripes. And this is proved by Saint Paul, Rom. 7. who feeling the self same which Isaiah felt, saith as it were the self same which Isaiah doth, And wretched man that I am! for now am I well aware of the evil that I have done in offending God, not living according to the will of God, inasmuch as with every one of my offences, and with every one of my sinnes I have augmented the agony, the fear, and the sorrowfulnesse which my Lord Christ suffered in his death and pas­sion.

Hereby [...] I understand two most important things: The one, that if the rigour of the ju­stice that was executed on Christ, as well in the outward as in the inward, had been executed upon all us, every man taking that part which [Page 302] belonged to him for his offences, and sinnes, we should all have gone into destruction; there being none of us sufficient to be able to endure on himself that punishment which belonged to him for his part, in case Christ had not satisfi­ed the justice of God for us all. And the going into destruction, I understand should have con­sisted in this, that none of us should have been able to stand solid and firm in the suffering without fainting, and so to [...]ever our selves from the obedience of God: And therefore Caiaphas said well, if he had meant well when he said it, it is expedient that one man should die for the people, that the whole nation perish not. The other thing which I understand here is, that it was more 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 punished for the sinnes of us all, knowing them, and feeling them all in himself, as if he had committed them all, he might make resistance to the agony, fear, and sorrowfulnesse, to the shame and con­fusion, without coming 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 Jesus Christ stood, who was likened to a Lamb that is lead to the slaughter as well for the in­nocency with which he lived, as for the obedi­ence [Page 303] wherewith he was content to be sacrifi­ced for us, being the sonne of God, and one self same thing with God, whose obedience is, and shall be unto him, glory, and honour for ever­more, Amen.

CONSID. LXXXIII.

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

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

The second, that as God slaying on the 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 [Page 304] life is known by our mortification, not that which we make with our own industries, but that which we obtain by the incorporation in Christ, which the holy spirit works, which is by faith communicated unto us, making us to ab­horre 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 in­corporation in Christ the spirit works in us, re­generating and renewing us all, and altogether; and making us to love God, and all that which is Gods, and to love Christ, and all that which is 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 fifth thing which I consider is, that one­ly 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 just, founds his perswasions on the resurrection of Christ. With these Consi­derations [Page 305] we Christians shall come to feel in our hearts the profit, which comes from the glo­rious resurrection of Jesus Christ our Lord.

CONSID. LXXXIV.

REturning to consider that which I have at o­ther times considered about the two depra­vations that are in a man, whereof the one is naturall and hereditary, the other acquisite and learned; I come to understand, that both these depravations are in the mind, and in the body also. I say, that from our first parents all men inherit this, that they are born in their minds wicked, and enemies of God, and infi­dels to God, and full of self love; and in their bodies they are born vicious and evil inclined. And I say further, that with evil exercises, with evil companies, and with false doctrines, we go on augmenting as well the depravation of the soul, through which we are born the 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 mind, nor that of the body; nay, onely knowing the inbred depravation of the body, hath never had intent to mortifie in men but onely that which it hath known for evil. And hence it comes, that all the Laws, Do­ctrines, and Religions, which men have found [Page 306] out, have had intent onely to mortifie the depra­vation of the body, and of this onely the ac­quisite. But God knowing principally the na­turall depravation, and of this holding that of the mind for the worse, had in the law of Mo­ses an intent to mortifie both the one and the o­ther depravation, and principally that of the mind, which is more naturall and more perni­cious unto men, being as it is more contrary unto God: And therefore commanded the love of God, the worship of God, and the confi­dence in God, and forbade all inward concupi­scence. This which the Law of God preten­ded to do, it never did, not through the imper­fection thereof, but through the imperfection o [...] men. But the incorporation in Christ doth it forasmuch as assoon as a man is incorporated by faith in Christ, the naturall, and inbred de­pravations begin to die in him, and they go on dying accordingly as he goes incorporating himself in Christ. And a man goes incorpo­rating himself in Christ accordingly as he goes on being like unto the death of Christ; and a [...] long as he goes on through this way, the thing wherein he erres are not imputed to him; ei­ther through naturall or inbred depravation and the naturall depravation dying first in him and of this, rather that of the mind then tha [...] of the body, the mortification of the acquisite depravation which remains, is facilitated, to [Page 307] to the end that he should, as it were by way of exercise, attend to mortifie it whilst he lives. And he mortifies it rather with inward considerati­on, then with outward works. And his 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 live in life eternall with Christ; which consi­derations are of such efficacy in a man, that ma­king him to loose the taste of all things of this present life, they mortifie in him all that is flesh, and all that is world; albeit I do not think that it dies altogether, untill that a man die 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 give it; and that it is onely gotten through the incorporation, wherewith we who believe are incorporated in Jesus Christ our Lord.

CONSID. LXXXV.

HAving often spoken of the knowledge of God as of a most important thing, Joh. 17.3. yea so much that in it felicity and eternall life consisteth: and having said that there are three wayes to know God; One by the contemplation of the creatures, Con­sid. [...] which is proper to the Gentiles: the other by reading of the holy Scriptures, which was proper to the Hebrews; and the other by Christ, [Page 308] 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 find foure wayes, by which we Christians know God by Christ.

1 The first is by the Revelation of Christ,

2 The second is by the communication of the holy spirit.

3 The third is by christian Regeneration, and Renovation.

4 And the fourth is by a certain inward vision.

1. By the Revelation of Christ, I understand that a Christian knows God, when Christ suf­fers himself to be known, because we then know God in him, he being the expresse image of God, according to that he saith to S. Philip, He that sees me, he seeth my Father also. John 14. and to what S. Paul saith, Colos, 1. speaking o [...] Christ, who is the Image of the invisible God. And that it is true, that a Christian knows God by Revelation of Christ, is manifest by that [...] No man knows the Father, but the Sonne, and he to whom the Sonne will reveal him. Matth 11. This Revelation I understand is inward, ha­ving nothing that is visible, & so it appertains to the inward eyes, & not to the outward. And this presupposeth the knowledge of Christ. I would say, that the knowledge of Christ precedes the knowledge of God by revelation of Christ [Page 309] which knowledge of Christ 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, Justice, Truth, and Fidelity, I come to know not now by relation of holy Scripture onely, but by the revelation of Christ himself, that there is in God omnipotencie, justice, truth and fidelity, forasmuch as these are in Christ, & Christ is the Image of God. In such manner as he who in this manner knows Christ, not by relation of men, but by inward revelation of Christ, may say with truth, that he knows God in Christ: As the man, to whom S. Paul, in whom was a great part of the image of Christ, should have discovered all his mind, all his inward things, might have said with truth, that he knew Christ in S. Paul, although this compa­rison serves not to prove, but to explain that which I say.

2. By the communication of the holy spirit I understand the christian knows God; for I un­derstand that the holy spirit is given to them that believe in Christ. And understanding by S. Paul, that the spirit of God searcheth out the deep secrets of God, I understand that we also know God himself and by Christ, inas­much [Page 310] as the holy spirit is given unto us by Christ, Christ himself being he that gives it unto us, by the will and ordinance of God, even as by the same will and ordinance, the light is given unto us by the sunne. And it is certain, that the holy spirit is efficacious in me that am a christian, to make me know omnipotency in God through the great power which he shews in me, mortifying me, and making me alive; to make me know wisdome in God by the wis­dome which I get through his holy spirit; to make me know justice in God, because he justi­fies me in Christ; to make me know truth in God, because he keeps promise with me; and to make me know goodnesse and mercy in God because he bears with my slothfulnesse and sinnes. And so I come to know all these thing in God, not now by relation of Scriptures one­ly, but by that which the holy spirit works i [...] me which is communicated to me through Christ.

3. By Christian Regeneration and Ren [...] ­vation I understand that a christian know God. For he being regenerated, and renewed by the holy spirit, which is communicated unto us by Christ, goes on leaving, and renouncing the image of Adam which is proper unto us by humane generation, by which we are naturally the sonnes of wrath, enemies of God, impious rebels, and infidels; and goes on taking, an [...] [Page 311] recovering that image of God, which is proper unto us by christian regeneration, by which we are as it were naturally the sonnes of grace, adopted sonnes of God; we are the friends of God, pious, obedient, and faithfull; and so by little and little we come to know God in us, knowing in our selves those divine perfections, which the holy spirit attributes to God. And getting regeneration, and renovation through the holy spirit, and the holy spirit through Christ, it comes to be true, that by Christ we know God in us. And it is a clear case, we should never know in God truth, justice, good­nesse, were we not first in some measure true, faithfull, just, good, &c. It being naturall for man to judge of others according to that which he knows in himself.

4. By a certain inward vision I understand, that a christian knows God, after that he hath known him by the revelation of Christ, by the communication of the holy spirit, and by the Christian regeneration. And forasmuch as be­longs to this knowledge, I referre my self to that which I have said in the 51 ^th. Consideration: Wherein I have set certain comparisons, by w ^ch a man that hath not attained to this knowledge of God, may in some sort come to understand in what it doth consist. And if he do arrive to this; I am sure, that there will come upon him so great a desire of this knowledge, that he will [Page 312] continually go after God, saying unto him these amorous words, Shew unto me the light of thy Countenance. And I am also certain that God will shew it unto him, when, and as it shall please his divine Majesty, accommodating him­self to humane incapability, which is most in­capable of this inward vision. And because Christians incorporated in Christ, who know God by revelation of Christ, by communicati­on of the holy spirit, by christian renovation and regeneration, go on making themselves capable of this inward vision, going on nearer and nearer towards impassibility and immorta­lity; it is truly said, that we christians come to know God by Christ by a certain inward vision, but in part, as may be in this present life; the perfect, and intire vision being reserved for life eternall, where perpetually seeing God face to face, we shall be most blessed with Jesus Christ our Lord.

CONSID. LXXXVI.

I Remember I have formerly written in an E­pistle, how men in this present life are moved to all things which they do with one of these three spirits; with the holy and divine spirit, with a mans own and evil spirit, with a malig­nant and diabolicall spirit. And because I un­derstand [Page 313] how much it imports them who attend unto Christian perfection, to know with what spirit they are moved to work, or not to work; I come anew to consider, that we who attend to Christian perfection, do well know that to obtain that which we seek, which is im­mortality and eternall life, it becomes us to follow the motions of the holy spirit, and to flie those of the malignant spirit, and to com­bate with those of our own spirit. Further I consider, that it befalls many, that not knowing how to make difference between these Motions, thinking to follow the holy spirit they follow the malignant spirit, or go after their own pro­per spirit. Their errour proceeding not because they know not whither they ought to go, for they well know they ought to go 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, and ho­linesse do consist; for in case they knew it, they would draw nigh to know when they are mo­ved by the holy spirit, when by the malignant spirit, and when by their own proper spirit. For inasmuch as a man goes on knowing in what thing properly piety, justice, and holinesse do consist, his eyes are dayly more opened to know when he is moved by one spirit & when by ano­ther; without w ^ch knowledge a man that attends [Page 314] to Christian perfection is much like unto a ship, which stands in the midst of the sea, not know­ing with what wind to sail, because it hath lost the needle. Having afterward considered how that all this is true, of which there is none that attends unto Christian piety but can give testi­monie; I come likewise to consider, that after that a man, who attends unto Christian piety, knows that he travels towards life eternall, and knows 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 onely are holy whom God choos­eth, and accepteth for himself; that justice con­sisteth in believing in Christ, that is, that they onely are just, who believing make Christs ju­stice theirs; and that piety consists in appro­ving for good all that which God works, and to be contented therewith; that is, onely they are pious, who with their minds approve that which God works; and in such manner content themselves, that they would not change, nor alter it, though they could. I understand, that this being known, a man begins in some mea­sure to approach to know the motions of the spirit, when they are of the good spirit, and when they are of the evil spirit, and when they are of a mans own spirit. Forasmuch as he holds for motions of the good spirit all those things, which go directed to answer unto the [Page 315] vocation of God, to say with S. Paul, Lord what wilt thou that I should do? And with A­nanias, Behold, Lord, here am I! and all they which go directed to believe in Christ, to say alwayes, Lord increase my faith! and all they which are directed to resigne themselves in all things, and altogether to God, to suffer them­selves to be ruled and governed of God, appro­ving and holding for good all that which God doth. The same holds for motions of the evil spirit, all those which are contrary to these. He holds for motions of his own spirit, those which although they be not contrary to these, are not contrary to himself. By this I suppose every person, who shall keep strict accompt with himself, shall approach near to the true knowledge of the spirits, to understand with which of them he is to walk. And I suppose that he shall better approach when he knows that those are motions of the holy Spirit, which shall draw him to the imitation of Christ prin­cipally; inasmuch as he was most obedient to his eternall Father; inasmuch as in him was perfect charity: inasmuch as he had profound humility, and exceeding great meek­nesse. For it is certain, that the holy spirit in them who are the members of Christ, being the same which was in Christ, doth inspire and move them unto that, unto which it did inspire and move Christ; him as head, and as the law­full [Page 316] Son, us as members, and adopted sonnes: And certifying himself 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 do draw a man unto his proper interest, to his proper honour and glo­ry, and to his proper recreation and satisfacti­on. And moreover I do not say hereby, that he doth assure himself in making this difference of spirits, and in knowing these motions; but I say, that so a man comes approching thereunto, re­serving the perfect, and intire knowledge to them who have it by particular gifts of God, who know Satan even when he transforms himself into an Angel of light, when he of­fers, and propounds unto them things of appa­rent piety, justice, and holinesse, to which time these advises do properly belong, it being a ve­ry great inconvenience, into which men fall, when they erre pretending piety.

Finally, I resolve my self in this, that a man who desires to make good proceedings in Gods wayes, attends to recouer in this present life the image of Christ, setting Christ before his eyes, and bringing himself to follow those motions which Christ would have followed, and to com­bate with those motions which Christ would not have followed. And this is that perfection, which is proposed to all of us that are the mem­bers of Jesus Christ our Lord.

CONSID. LXXXVII.

REading S. Paul, I find he toucheth many se­crets worthy of much consideration. And a­mongst others I esteemed it for most worthy that which he toucheth Rom. 8. concerning the restauration of the creatures in the glorious re­surrection of the sons of God: into the conside­ration of which secret I have oft-times entred, and it hath befallen me, that by how much the more I would have understood it, so much the lesse have I understood it; At length my spirit came to this understanding, that as man in his depravation marred all the creatures, so in the reparation of man all the creatures shall be re­paired: That the first Adam subjecting all men unto misery and unto death, marred all the crea­tures; and that the second Adam Jesus Christ our Lord conducting men unto felicity and to eter­nall life, shall repair all creatures. But as I did not understand in what sort all the creatures were marred in mans depravation, so I did not understand in what sort they shall be repaired in mans reparation. In w ^ch thing that secret which S. Paul means, doth consist, w ^ch secret it seems I­saiah had formerly understood, c. 65. where God promised to create new heavens and a new earth. And the same secret it seems Saint Peter [Page 318] understood in the last Chapter of his second Epistle; and the same seems to be understood in the Revelation, chap 21. Then I understand, that God having created man in a state of im­mortality and soveraigne happinesse, he created all things which such order, and with such tem­per, that they did all of them accord to make man immortall, and most happy. Further I un­derstand, that man subjecting himself to mise­ry by eating the fruit of the tree of the know­ledge of good and evil, and making himself lia­ble to death in being disobedient to God, eating the fruit of the tree against the commandment of God; it was necessary that all the creatures should leave their being and their temper, with which they were created to make man im­mortall, and most happy, and take another being, and another temper, whereby they should all accord to make man miserable and mortall, From hence proceeds the evil 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; Saint Paul saith, that all of them do anxiously desire to be free. Understanding 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, [Page 319] and that order with which they were created, to make men in their reparation immortall, and most happy, as in their depravation they did al­ter their being, their temper, and their order to make them miserable, and mortall.

In this generality of creatures I do not un­derstand the good Angels to be comprised; for not being marred they have no necessity of be­ing repaired: nor the evil angels; for not ha­ving been marred with man to make man mi­serable, and mortall, they shall not be restored with man to make him immortall, and most happy. In this consideration more then in any other of these which I have hitherto consider­ed, me thinks I see the most high obligation, which not onely all men in particular, but all the creatures in generall have to Christ. Foras­much as through Christs obedience men shall return to that being of immortality, and felici­ty, which they lost by Adams disobedience. And by the same, the creatures shall return to recover their being, and their most perfect tem­per, which they lost through the disobedience of Adam. And so this remains imprinted in my mind, that Adam disobeying God, depraved all men, and condemned them unto death, and marred all the creatures: and subjected them, as Saint Paul saith, to vanity; And that Christ obeying God, repaired all men, and gave unto them immortality, and restored all the creatures, [Page 320] and put them into their firm, and stable being. I speak of this that shall be in the Resurrection of the just, as though it were already; foras­much as to Godward it is already, Christ being already raised up. And by how much the more I remember this, so much the more do I abhorre all manner of disobedience to God, and so much the more do embrace my self with all manner of obedience to God. And I feel, that inasmuch as I go applying my self to this, so much the image of Adam goes abating in me, and the image of Christ goes on reforming, and likewise that of God, to whom be glory everlasting Amen.

CONSID. LXXXVIII.

OFt-times I have endeavoured to understand, why God when he set man in earthly Para­dise, commanded him, that he should not eat of the fruit of the Tree of the knowledge of Good and Evil; not being satisfied with that which commonly [...] is understood, that God command­ed this, to the end man should acknowledge him for superiour: which cause shall not be suffici­ent to me, albeit I refuse it not, and as oft as this desire hath come upon me, I have as often dri­ven it from me, holding it for curious, as I hold for curious all the desires, which go seeking out the reason of Gods works. And it is befallen [Page 321] me, that having been now free from this curio­sity, reading with other intent the first chapters of Genesis, I suppose I have understood what I desired; first I understand, that God created man in an intire, and 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 same, that the knowledge of good and evil was. Further I understand, that in the midst of that earthly Paradise there were two Trees, of which the Scripture calls the one the Tree of life, and the other the Tree of the knowledge of good and evil: In which I under­stand God had set this naturall virtue, that the one of them should make them who eat thereof, immortall; and that the other should give the knowledge of good and evil, to them that did eat thereof. And understanding, that as the immortality was supreme felicity, so the know­ledge of good and evil, was extreme misery. That which I say of the Tree of life, I under­stand by this, that God having given man the curse for his sinne, the Scripture saith that he drove him out of earthly Paradise, that he should not eat of the Tree of life, & so live for ever. Neither was God content to have driven man out of Paradise, but he set for guardian a Cheru­bim, whereby it seems that this Tree had that na­turall virtue to give immortality. That w ^ch I say of the Tree of knowledge of good & evil, I under­stand [Page 322] by that which I read, that the self same instant in which our first Parents being decei­ved by the Serpent did eat of the fruit of the Tree, they had the knowledge of good and evil; in such sort as suddenly their eyes were opened, and suddenly finding defect as they imagined in the works of God, they knew themselves to be Naked. Whence I come to understand, that God did with the first man, as the mother doth with her little son; I say, that as a mother seeing her little sonne having a knife by him, fearing if he take it in his hand he would cut himself with it, commands him that he should not come nigh unto it, telling him if he come near she will chastise him: So God setting the first man i [...] earthly Paradise, and knowing the inconveni­ence wherein he was to fall, if he did eat of the fruit of the Tree of the knowledge of good and evil, commanded him, that he should not eat thereof, telling him, that if he did eat, he should die. Furthermore I understand, that as the child coming nigh the knife, and cutting himself falls into the inconvenience of which his mother had given him warning, and his mother beats him for his disobedience according as she had threat­ned him; so that the child falls into two incon­veniences, the one is, of having cut himself with the knife, and the other is of blows for the dis­obedience towards his mother: So the first man eating of the Tree of the knowledge of good and [Page 323] evil, falls into the inconvenience, which God gave him warning of, and God punished him with death, as he had threatned him; so as man falls into two inconveniences, the one is of ha­ving his eyes opened to know good, and evil, whereby he lost spirituall light, and got naturall light, he lost divine knowledge, and got hu­mane science and discourse; (& that was through the proper nature of the Tree, which should without the forbidding to eat of it, have had the same effect) and the other inconvenience is that of death, and that was for the disobedience, with which he did eat the fruit of the Tree. disobeying God. Whence I come to gather, that God shewed most exceeding great love to man, in commanding him that he should not eat of the fruit of that Tree: for I understand that he commanded him, because he should not fall into the inconvenience in which he fell upon the knowing of good and evill; Which incon­venience is much greater then we can imagine. This is according to what S. Paul Rom. 5. saith, that sinne entred by disobedience, and death entred by sinne, which was executed on all the descendents of the first Adam: For in his disobedience they all disobeyed, and so all sinned [...] and therefore all die; As on the contrary by the obedience of one justice or justification en­tred, and by justification life entred, unto which all the members of the second Adam Jesus [Page 324] Christ our Lord shall be raised up in glory: For he obeying, all they obeyed, and so they are all justified, and shall therefore all of them be raised up to glory, and immortality. This understand­ing which I have set down of the virtue of these two trees, satisfies me, inasmuch as thereby the benefit of Christ is illustrated and set forth. For the rest, I remit my self to better understanding.

In this Consideration some things offer them­selves to me, which I would desire to know, but holding them for curious I leave them, untill it shall please God to make me to understand them. And this I hold for certain shall be, when the desire of knowing shall be mortified in me in every thing and altogether. For God will [...] that as the first man desiring to know, lost him­self; so we should gain our selves, mortifying and slaying every desire to know, contenting our selves onely to know Christ crucified, wh [...] is to us the Tree of life, to him be glory for ever Amen.

CONSID. LXXXIX.

AT present I find six causes in this Conside­ration of the marvellous counsel, wit [...] which the onely begotten Sonne of God bein [...] made man, lived amongst men in that form [...] life, wherein we read that he did live.

[Page 325]I. That God having determined to 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 he could by no means be known by humane wisdome. If Christ had taken on him S. John Baptists form of life, humane wisdome would have found in that out­ward austerity, whereon to found it self so as to accept him for the sonne of God: And if he had taken upon him Moses his form of life, humane wisdome would have found in that outward greatnesse whereon to found it self so as to accept him for the sonne of God. And therefore it was necessary that he should take upon him that form of life which he took, wherein was no appearance at all of austerity, or of greatnesse. And so, it comes to passe, that by how much the more humane wisdome con­siders it, so much lesse doth it find whereon to found it self so as to come to accept Christ for the sonne of God. And hereto squares fitly a letter which I remember to have written, in­tending to shew the cause wherefore Christ did sometimes shew his divinty, and at other times hid it.

II. That the life of Christ being to be an example of life to them whom he came to make the sons of God, it was necessary that he should [Page 326] take that form of life which was most imitable of all the rest. If Christ had taken the form of Saint John Baptists life, he would have frigh­ted many with the austerity of it; And if he had taken that of Moses, few could have been able to imitate it; and therefore it was neces­sary that he should take that which he did take, so imitable to all sorts of people, that no man can excuse himself, saying, I cannot imitate Christ, I cannot live as Christ lived. Yet I do not understand, that Christ taking that form of life which he took did intend that every one who was to be the Sonne of God, should imi­tate him in that outward form of living, but that it should be the most easie to imitate by them, who would altogether imitate him as well in his outward, as in his inward living: as for the inward, in his obedience to God, in charity, meeknesse, and humility of mind; and as for the outward, in living without austerity, without greatnesse, but with poverty, basenesse and vilenesse.

III. That Christ coming to save all sorts of people, it was necessary he should take such a form of life, in which he might practise and converse with all sorts of people. If Christ had taken Saint John Baptists form of life the Publicans, sinners, and harlots would have been ashamed to speak unto him; nay verily if he would observe decorum, he was bound [Page 327] not to speak, nor converse with them: and if he had taken Moses his form of life, base and vulgar persons could not have practised and conversed with him, by reason of his great­nesse. And therefore it was necessary he should take that form of life, which he took, wherein he might practise and converse, as he did with all sorts of people, insomuch as he was for this reproched by them, who made profession of ho­linesse, and called a friend of Publicans and sinners.

IIII. Christ coming to preach the king­dome of God, and to put himself in the posse­ssion thereof; and the kingdome of God con­sisting, as S. Paul saith, Rom. 14.17. in righ­teousnesse, peace, and joy of the holy Ghost, it was necessary, that by his example he should shew unto us a form of life much to this pur­pose, to maintain us in the righteousnesse, and in the peace, and in the joy of the kingdome of God. If Christ had taken S. John Baptists form of life, which was by the world approved for holy; (for the world is so wise that it esteems them, who esteem not it,) he should have put his imitatours in competition with the Saints of the world; and if Christ had taken Moses his form of living, which is procured by the men of the world, he should have put his imitatours in competition with the men of the world: and therefore that form of life which he took was [Page 328] necessary, which is of such quality, as they who imitate him do well preserve themselves in their righteousnesse, peace, and joy. For coming not in competition with the Saints of the world, nor with the men of the world, they are not de­prived of the possession which they have of the kingdome of God.

V. That Christ being to suffer for our sins a cruell death, shamefull, and publick, and unjust, not voluntary, it was necessary he should take a form of life that was fit to come to this effect. If Christ had taken Saint John Baptists form of life, although the fame of holinesse would not have freed him from a cru­ell death, as it did not free Saint John Baptist; yet it would have freed him from a shamefull and publick death, as it did free Saint John Baptist. And if Christ had taken Moses his form of life, albeit the greatnesse of the estate would not have freed him from a cruell death, as it hath not freed many great men of the world; yet it would have freed him from a shamefull and publick death: and therefore it was necessary [...] that he should take that form of life which he did, wherein dying shamefully, he did enoble shame; and dying publickly he cer­tifies all of us, that we might know it, and may believe our justification by his death, of which thing we ought to be most assured.

VI. That Christ coming to preach, and to [Page 329] give inward regeneration, and renovation [...] which things presuppose mortification, it was necessary that he should take a form of life very commodate to mortification, to shew with it, and by it the proper way of mortification. If Christ had taken Saint John Baptists form 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, be­cause of the honour and reputation which this form of life hath in the world. And if Christ had taken Moses his form of living, he should not have shewed either the one or the other kind of mortification, and therefore it was necessary, that he should take that form of life which he took, in which much better then in any other, a man gets the mortification of the mind, and by that of the mind that of the body; inasmuch as the world holds for vile and base, those who with­out making profession of outward holinesse live holily, and despise them altogether; inasmuch as after this despising comes the mortification of the body. And so in them that imitate the form of Christs living, is certain & perfect mortification.

In these six causes I learn six things.

1. That he who by consideration of Christs life, would know him to be the sonne of God, must of necessity mortifie the judgement of his humane wisdome.

2. That no man can excuse himself, saying, [Page 330] that he cannot imitate the form of Christs living.

3. That then a Christians form of life is most like to Christs, when it is apt to make all sorts of people practise and converse with him.

4. That that form of living is most apt to make that a man in it should preserve himself in the possession of the kingdome of God, that comes in competition with no sort of men, nei­ther with the Saints of the world, nor with the men of the world.

5. That that form of life is most like to that of the sonne of God, that is most exposed to martyrdome.

6. That that form of life is most proper, and able to obtain Christian mortification, which is most despised in the eyes of the world, in which without making profession of outward holinesse, a man lives holily. And of the things which have been spoken, I take this resolution, that they who live holily, without making pro­fession of outward holinesse, are very much en­abled and exposed to martyrdome, do preserve themselves very well in the kingdome of God, are fit to converse with all sorts of people, imi­tating the form of life in which Christ held, and deceive humane wisdome: and therefore that properly appertains to them which S. Paul saith Coloss. 3. Ye are dead, and your life is hid with Christ in God, to whom be glory for ever and ever, Amen.

I will adde this, that Christ continuing in that form of life in which he was born, being born the sonne of God, untill that he dyed by the will of God; teacheth us, that we shall do well to continue in that form of life, in which we found our selves when we were called to be the sonnes of God. So that in it we attend to reduce our form of life as much as may be pos­sible for us, to be answerable to that form of life which Christ held in this world, in such manner as in us may shine out intirely the image and similitude of Jesus Christ our Lord.

CONSID. XC.

I Have oft times said, that Christian perfection consists in this, that a man incorporated in Christ, in his death and in his resurrection, should live according to the Christian Duty, keeping the Christian decorum; understanding that so much shall a man get Christian perfecti­on, inasmuch as he shall live according to Chri­stian duty, keeping christian decorum. Now I say that then a man lives according to chri­stian duty, and keeps christian decorum, when he imploys himself in those things, in which Christ would have imployed himself. And con­sequently I say, that then a man departs from the christian duty, and leaves to observe chri­stian [Page 332] decorum, when he imployes himself in those things, wherein Christ would not have im­ployed himself: in such manner, as to him who would obtain Christian perfection, and is desi­rous to apprehend that dignity in which he is comprehended, it appertains to live in all things and altogether according to the Christian duty, and to observe the Christian decorum; setting before his eyes the whole life of Christ, constitu­ting his duty and his decorum, in being in e­very thing and altogether like, unto Christ, doing only that which Christ would do, and by no means doing what Christ would not do.

Passing on further I say, that men whilst they are, as the Scripture terms them, flesh and bloud can by no means attain to so great perfection as that which is known in Christ. So also, that to all them, who know and feel themselves incor­porated in the death and resurrection of Christ, it appertains to fix their eyes upon this so high perfection, and to intend to obtain it, and in ef­fect to procure it. For to this I understand the holy spirit moves, and conducts them, to whom Christ is communicated. Here I gain two things, the one, that from henceforth I shall attribute to weaknesse of my flesh, all that which I shall do, which Christ would not have done; and all that which I leave undone, which Christ would not have left undone: And I will attri­bute [Page 333] unto the force and efficacy of the Christi­an spirit, all that which I shall do, which Christ would have done; and all that which I shall leave undone, which Christ would have left undone, not excusing my self in that which shall proceed from mine infirmity, and weaknesse, nor waxing proud for that which shall proceed from the force and efficacy of the Christian spirit. The other thing which I gain is, that from this day forward I shall not go examining what is lawfull; holding that to be a matter of servants and slaves: But I will go viewing, and reviewing what is ex­pedient; holding that to be for sonnes. And I will hold it for a thing convenient and ex­pedient for me to live according to Christian duty, and to observe Christian decorum, re­garding this duty, and this decorum, as it were to say in the face of Christ, in all that which is written of him, and in all that which by the things which are written, and by that which I shall experiment in me, I shall be able to gather from his divine perfecti­ons. In these two things I understand other two: the one, that they do not know the Christian dignity, who go procuring to co­ver with pretence of Christian piety, those things which they do through weaknesse and in­firmity of the flesh: and the other, that they do not know themselves for sons of God, who go [Page 334] examining what is lawfull: (This being cer­tain, that they who know the christian dignity, do with good will manifest, and confesse that which is of the weaknesse, and infirmity of their flesh, and that they who know themselves for sonnes of God, being ashamed to examine what is lawfull, go observing what is expe­dient, attributing to their proper infirmity, and weaknesse all that which they do, and all that which they leave to do.) Attending to what is Lawfull, and going out of what is expedient; out of which they, who know them­selves for sonnes 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 mind. To the weaknesse and infirmity of the body I understand appertain 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 mind, I understand appertain all those things, in which we have intent to satisfie the eyes of the world; in such sort as I travelling on horse­back doe delicately serve unto the necessities of my body, a thing which Christ did not ordina­rily: And this is a weaknesse and infirmity of my body. And procuring that my riding on horse-back should be polite, and well furnished, I have intent to satisfie the eyes of the world: [Page 335] and this is a weaknesse, and infirmity of my mind. This example may be extended to all other things, which we deal about in this pre­sent life. Whereupon it is fit to advertise, that they who begin to conform their lives in out­ward and corporall things with that of Christ, runne hazard of never getting the conformity in the inward, which is the essentiall; and to fall into vain glory, and presumption. And therefore it is needfull, that every person called of God to the grace of the Gospel, should be­gin to conform himself to Christs living in the inward, that is, in obedience to God, in meek­nesse, and humility of mind, and in charity; and afterwards attend to conform himself also with the living of Christ in the outward; but so much onely, as the outward shall help him, and serve him to grow in the inward: For this is that, which principally pleaseth God, and Jesus Christ our Lord.

CONSID. XCI.

BY one of these three wayes we come unto all things, as well those which pertain to pi­ety, as unto all other things: by our own wills; against our own wills; and by the favour of God. In those things unto which we come by our own will, there is designe; in those things whereunto we come against our wills, there is [Page 336] passion; in those things, whereunto we come by the favour of God, there is admiration. The sonnes of Adam never find certain and firm sa­tisfaction in those things, unto which preten­ding piety, they come with designe. For their designes are alwayes founded in self-interest, & in self-love. And holding this foundation when their designes succeeded not, 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 experience, who with designe pretend piety, changing their manner of living, their state and condition of life, or do exercise them­selves more in on thing, then in another. The sonnes of God do then find certain and firm sa­tisfaction, in those things, unto which they come by their own proper will with designe, when their designe is either to help the mortifi­cation, and the vivification, into which they have begun to enter by the favour of God, or is to serve Christ in his members. That this is true they understand by experience, who hol­ding themselves for dead in the crosse of Christ, do attend unto mortification, with designe to mortifie themselves onely to live as dead, in as much as they are dead, and their life is hid with Christ in God. Colos.. 3.

The sonnes of Adam do seldom abide with­out passion, and griefe in those things where­unto [Page 337] they come without their will, such as are diseases, infirmities, death and dishonour: for they do not in these kind of things, know the will of God; or if they know it, they hold it for rigorous, and therefore judge themselves enemies of God. That this is true all of us know by some experience. The sonnes of God then are without passion, and griefe in those things whereunto they come against their wills, when knowing the will of God, they reduce themselves to conform themselves with it; in which conformity they find content and satis­faction in their minds, albeit the flesh feel grief, and affliction, being in that estate wherein it would not be. And it is no marvell, that in them who are such, the flesh should resent it self and be grieved; since it did resent it self, and was grieved in the onely begotten sonne of God Jesus Christ our Lord.

Tho sonnes of Adam do seldome come to the things of piety, by the favour of God; and when they do come, they do not feel it, nor know it, and therefore do not taste it, and not tasting it, they cannot therein find satisfaction. That this is true, they know by experience, who having been the sonnes of Adam, are now the sonnes of God, who do remember themselves of some things unto which they came by the favour of God, they not knowing the favour of God in them, and therefore not tasting it, [Page 338] nor finding content in them. The sonnes 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 taste it, and tasting it, they find sa­tisfaction therein, and they remain with admi­ration. That this is true, the sonnes of God themselves know by experience, coming to ma­ny things without their own will, and without designe, without contradiction, and without passion, but properly through the admirable fa­vour of God; in such sort as they find them­selves to have a detestation of those things which they formerly loved, and with love of those things which they formerly hated; without knowing by what way, or by what means they are come unto it. This marvellous and favou­rable work, I understand that God works in hi [...] sonnes in this world, opening their eyes to the knowledge of the justice of Christ, which shew­ing unto them that it appertains to them, make that they abhorre their own proper justificati­ons and merits, I would say, all that which me [...] do pretending to justifie themselves in the sigh [...] of God; which they altogether leave, despise and condemn. Opening their eyes to the know­ledge of his divinity, he draws them to th [...] knowledge of themselves, and of the men of th [...] world, and so disenamours them of themselves and of the world, and enamours them of him­self, and of Christ. Opening their eyes to th [...] [Page 339] knowledge, that God slaying on the crosse the flesh of Christ, did also slay their flesh, he draws them to the hatred of their own flesh, and makes them such, that resolving themselves vvith them­selves, they love 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 appertains to it; and so they love eternall life, and despise the present life, and rejoyce to loose it. Finally, alvvayes vvhen God vvould reduce his sonnes to the ha­tred of an evil thing, he gives them the knovv­ledge of a good thing. For he knovvs that be­ing affectionated to the good, they vvill hate the evil much the rather then if he gave unto them the knovvledge of the evil thing it self; as much the rather, and vvith more ease, I should bring my self to hate the vvorldly living, con­sidering the felicity of the Christian living, then I should do, considering the evil of the vvorld­ly living onely: Which I understand proceeds from the naturall condition of mans heart, vvhich cannot leave to love something; in such manner, that to reduce it to hate any thing vvhich it loves, it is necessary that there should be some other thing propounded to it, vvhich it may love.

In this discourse I intend Ten principall things.

[Page 340]1. That the sonnes of Adam do not find in any thing certain or firm satisfaction; and that the sonnes of God find it in all things which they do as the sonnes of God.

2. That as then my designe in that which I do by my will, shall be Christian, when I shall endeavour to augment my self in that in which I have begun to enter by the favour of God.

3. That in that which comes unto me con­trary to my will, albeit the flesh resent it self, and be grieved, the mind is to be contented and sa­tisfied.

4. That I am come by the favour of God in­to those things, in which I do not know mine own designe, nor others violence.

5. That God giving unto me the knowledge of spirituall, eternall, and true things; he draws me to the hatred of corporall, temporall, and false things.

6. That through the knowledge of life ever­lasting, I come to hate the present life.

7. That knowing my self dead on the crosse of Christ, I further my mortification.

8. That attending to the knowledge of God, I come to the knowledge of my self, and of the world, & into hatred of my self, & of the world.

9. That attending to know the righteous­nesse of Christ I renounce all mine own.

10. That they who do not begin to hate their own righteousnesse, and themselves, and [Page 341] the world, and the present life, and temporall things, and false; have not as yet begun to be the Sonnes of God, but are as yet the Sonnes of Adam: Forasmuch as in them who begin to be the Sonnes of God, all these hatreds are be­gun to be felt, unto which they come by as ma­ny other affections. And Sonnes of God are they, who believing the Gospel stand incorporated in the onely begotten Sonne of God Jesus Christ our Lord.

CONSID. XCII.

HAving oft-times said, that the proper signe, whereby a man may know himself to be the Sonne of God, being dead on the Crosse with Christ, and being risen with Christ, is morti­fication, by means whereof he hates the world, and himself: And understanding that the Devil being crafty & subtill, might from hence take oc­casion to disquiet the Sonnes of God, giving them to understand that they are not such, since they do not know in themselves so much hatred of the world, and of themselves, that they have not oft-times pleasure to content the world, & to sa­tisfie themselves; I come to declare my self in this manner; I understanding by experience, that sud­denly when a man is called by God to the grace of the Gospel, & enters into it, & is incorporated in Christ, and is therefore dead with Christ, and [Page 342] risen with Christ, he feels, and finds himself inwardly much changed in his designes, and purposes; in such manner that he hates that which he loved before, and loves that which he hated before: I am of this opinion, that Mor­tification, and the hatred of the world, and of himself. is the proper signe, whereby a Christi­an knows himself to be the sonne of God, and therefore the heir of eternall life. But I do not understand, that this mortification, nor this ha­tred are at an instant, or at one throw perfect and entire in the mind, and in the body of a man, who becomes the Sonne of God by ac­ceptation of the Gospel, and by incorporation in Christ: Nor that they are perfect and en­tire, no not in the mind: But I understand, that the incorporation in Christ works this ef­fect in a man who accepts the grace of the Go­spel. For as before he accepted it, he delighted himself, and rejoyced with his mind, and with his body, in the honours, and in the dignities of the world, seeking them and procuring them, and keeping his intent principally on them, neither tasting, nor rejoycing in the principall and divine things, nor having any intent unto them, and therefore neither seeking, nor procu­ring them; so after that he hath accepted it, he hates in his mind that which he formerly pro­cured and sought, and loves that which before he despised and fled; changing altogether his intent. [Page 343] And albeit his body repugnes and contradicts, being not as yet altogether mortified, it sufficeth that his mind stands changed as much as con­cerns the intent conformable to his knowledge. That which I say of men and dignities of the world, I say also of the delights and plea­sures of the world, understanding, that as the man that accepts the grace of the Gospel, be­fore he do accept it, is intent to seek and pro­cure his pleasures and his contents, delighting his sensuality, and would if it were possible have as many other corporall senses for to content, and satisfie himself sensually in the use of the creatures; and is grieved, and resents himself, when any of his corporall senses fail him, or are in any kind marred; so after he hath acce­pted the grace, he doth not onely not attend to that which he formerly attended, but on the contrary he is altogether intent to deprive him­self of all that which may give content and sa­tisfaction to his sensuality, and is grieved that he is necessitated to satisfie it in any thing, for the sustentation of his life; and therefore would be content (if it so pleased God) to be deprived of his senses, and rejoyceth when he finds him­self deprived of any of them, or finds himself with any defect in any of them. All this I say in some degree a man begins to feel in himself suddenly after he accepts the grace of the Go­spel, becoming the sonne of God. And I say [Page 344] further, that as a man goes on growing in the incorporation in Christ, so he goes growing in his mortification, and in his hatred, in quality and in quantity; in quality, hating every day more that which he hath begun to hate, because he knew it estranged from Christ, and unwor­thy of a Christian person incorporated in Christ; hating it likewise with his body aswell as with his mind, outwardly and inwardly, as are the things which in themselves are foule and unclean, (which things also men will hate, who with naturall light pretend to be just, and holy) and in quantity, hating much more those things which he hath begun to hate. For he begins the spirituall light being more clear in him, to go on to know more distinctly the things which appertains to a Christian man, and those things which do not appertain to him, he goes on ha­ting them more and more; first hating them with his mind, and reducing himself by little and little to hate them also with his body, and labouring that his hatred as well of the mind, as of the body, may go on increasing in him. And this is properly the exercise of a Christian man, for the whole time of his life.

From all this discourse this may well be ga­thered, that the signe whereby I know that I am the son of God, and that I am dead on the crosse with Christ, is not the totall mortification, nor the totall hatred of the world and of my self, [Page 345] with my mind and with my body in all things; but the beginning of this mortification, and of these hatings, and that in some principall things, especially when it is come without being pro­cured or sought with humane industry; and when it continues in the mind, albeit the flesh, and the sensuality will seek and procure the con­trary; yea and albeit in that which is offered to it, it rejoyceth, and delighteth it self; the mind standing free from that rejoycing, and from that delight, feeling displeasure and trouble in those things, of which it is forced through the frailty of the flesh, to take more then is sufficient to supply its corporall necessities; in such manner as the body receives those things, and not the mind, a man feeling together with the satisfacti­on of his body, affliction of the mind. And in this, that is, for a man not to take more of the creatures then that which sufficeth to serve to his corporall necessities, I understand consisteth that hatred, which Christ will, that they who would be his members, should bear to their pro­per life. And I understand that S. Paul stan­ding in this combate of his mind, would not that his body should take more of the created things, then that which sufficeth to maintain him alive; and his body would take more of them to satisfie and delight its sensuality: he felt that which he wrote to the Romanes, chap. 7. And since that went so with Saint Paul, which [Page 346] hee himself in that place saith and confesseth, no Christian is to esteem himself an alien from Christ, nor from the Christian Sonneship, be­cause he feels a livelinesse in his flesh, and be­cause he feels not in every thing and altogether, the hatred of the world and of himself, which it behooves him to have, that he may be perfect; but feeling part of this mortification, and of these hatreds, as hath been said, he hath good cause to hold himself for the Son of God in­corporated in Christ, and dead on the Crosse with Christ, and to attend in such manner to mortification, that it may so much grow, that he may become like to Jesus Christ our Lord, who as S. Paul saith, pleased not himself: to him be glory for ever, Amen.

CONSID. XCIII.

ALL that we suffer in this present life, who attend unto Christian perfection, whether in the body, or in the mind, is either by our own will, or by some others will. By our own will we suffer when we deprive our selves of our commodities, and satisfactions: And we suffer by others wills, when without our will we are deprived of our commodities, and satisfactions. Mans mind, as I have often said is most arrogant, and being such, it seeks in every [Page 347] thing its own glory, and its own honour: And therefore according as our humane mind stands alive in us more or lesse, so we find more or lesse satisfaction in that which we suffer. If the mind stand much alive, we find much satis­faction in that which we suffer by our own will, and little in that which we suffer by others will; And if the mind stand much mortified, we find little satisfaction in that which we suffer by our own wills, and much in that which we suf­fer by others will. And this much or little satisfaction, may give us testimony of our mor­tification.

The person which hath his mind much a­live, alwayes feels and resents himself in those things which he suffers through others will, as­well because he doth not think that suffering those things with patience, he pleaseth God, it seeming to him, that it is because he cannot choose; as also because mans mind being most arrogant cannot suffer that violence should be offered unto it. He who hath his mind much alive, doth alwayes rejoyce, and content him­self in those things which he suffers by his own will, both because in suffering he thinks to please God, as also because where he knows his own will, he alwayes finds satisfaction. On the contrary, he who hath his mind much mor­tified, alwayes esteemes little, and hath suspici­on of that which he suffers by his own will, [Page 348] aswell because the principall thing, whereunto he hath intent, is to mortifie his own will, al­wayes being suspicious of it; as also because being in the midst of his own glory, he cannot well content himself with that suffering which is voluntary, knowing that it alwayes re­dounds to the glory and honour of him who suffers. And he who hath his mind much mortified, doth alwayes much esteem & content himself with that which he suffers by the will of God; aswell because he knowes that what he suffers, redounds, to the glory and honour of God, unto which thing he principally at­tends; as also because he therein mortifieth his own will.

Amongst those things which a man suffers by his own will, being able not to suffer them if he would, I put Abstinencies, Disciplines, and Watchings, 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.

They who have by experience known 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, that is, by their own wills, [Page 349] and by others will, shall know that all that which hath been written is true, their know­ledge answering to experience, and knowing it they will attend to mortifie their minds from good to better, untill they have reduced them to those terms, that in what they shall suffer by their own will, they intend to help and serve them who are the members of Christ, and to further their own mortification, which faith and the holy spirit work in them, as I have o­therwhere said: and that in that which they suffer by others will, knowing in all that the will of God, (and not that of men, and of o­ther creatures which cause them to suffer) they rejoyce themselves, and content themselves, in­tending to satisfie 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 coming into poverty by any occasion whatsoever, he contents himself, therewith. The same I say of dishonour, of corporall in­firmities, and of death, with all other things which are of that quality. And then I under­stand, that he who suffers by others will, ob­serves Christian decorum, when suffering for Christ, he is contented to suffer, Glorying as S. Paul saith in afflictions! And for Christ I understand they suffer, who either for preaching the Gospel, or for teaching Christian living, [Page 350] having the gift of an Apostle, or of a Doctour, are persecuted, evil 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 slandered; and they who to accommodate, and satisfie them who are the members of Christ, and stand incorporate in Christ, deprive them­selves of their commodities, and satisfactions. And this voluntary suffering I hold to be most proper to a Christian.

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

In this discourse I intend eight things.

I. That according as my mind doth more or lesse content it self with that which it suffers by its own will, or by others will, I know that the mortification thereof is greater or lesser,

II. That in that which I suffer by my own will, if I do not suffer it for Christ, I seek mine [Page 351] own honour, and glory, and mine own interest, and profit.

3. That contenting my self with that which I suffer by others will, I do satisfie unto piety, and observe christian decorum, and therefore seek the honour and glory of God.

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

5. That as then I shall in my sufferings satisfie christian piety, when I shall imitate Job.

6. That as then I shall in my sufferings observe christian decorum, when I shall imitate S. Paul, inasmuch as he imitated Christ.

7. That they suffer for Christ, who preach and imitate him, and they who serve him in his members.

8. That that voluntary suffering is most proper to a christian, that redounds to the pro­fit of them who are incorporated in Jesus Christ our Lord.

CONSID. XCIV.

ALl men of the world, as I understand, frame their consciences by one of these three means: There are some, who attending unto [Page 352] naturall piety, which consisteth in this, that a man employ himself wholly, and every one of the members of his body, in those things for which he knows God created him, and them; and that he serve himself with all created things properly and onely in that which God created them for. They go forming their consciences by the law of nature, having a good, or bad opi­nion of themselves, according as they know their living is conformable, or not conformable to the duty of naturall piety; and by how much they have their understandings more enlightned to know that whereunto they are bound by Na­turall piety, and by how much the more they do apply themselves to satisfie unto this obligati­on, so much worse opinion have they of them­selves, knowing that they fail much, and in many things come short of the duty of naturall piety, whereunto man through the depravation of ori­ginall sinne can by no means satisfie of himself.

There are others, who attending unto the He­brew piety, which consists in this, that a man should in every thing, and altogether live con­formable to those Laws whereunto he is ob­liged, or perswades himself to be obliged, obser­ving them according to the intention of him that made them; these go forming their consci­ences by that which they know of those Laws, having a good, or evil opinion of themselves ac­cording as they know their living conformable, [Page 353] or not conformable to that which the Laws de­mand of them. These I understand by how much the more they do know that, whereunto those Laws oblige them, and by how much they do the more apply themselves to fulfill that ob­ligation, so much have they worse opinion of themselves; knowing that they fail much, and in many things of the Hebrew piety, whereunto they have intent to satisfie; that being impossible unto them, aswell for the blindnesse of their understandings, with which they can by no means know properly the intention of him that gave the Laws, (and not knowing it, they can never secure themselves to have satisfied unto them,) as also through the rebellion of the Flesh, which as S. Paul saith, Rom. 8. subjects not himself to the law of God, neither indeed can. There are other men, who hearing the voice of the Gospel, which promiseth remission of 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 himself pious, just, and holy, although he do not altogether satisfie natu­rall piety, nor Hebrew piety; and moreover although he do not altogether satisfie the du­ty, and the decorum of Christian piety. These [Page 354] by how much they have their understandings more enlightned in the knowledge of the Gospel of Christ, and by how much they do more ap­ply themselves to give credit unto the Gospel, so much better opinion have they of themselves, forming their opinions not by that which they know of themselves, but by that which they be­lieve of the Gospel, which God knows, who doth not consider them by that which they are in themselves, but by that which they are in Christ. He doth not hold them for Though this be the Authours opinion, yet the truth of it would be exa­mined, the 98 Considerati­on about being justified by faith or by good works, or condemned for unbelief or evil works, make plain the Authours meaning. good nor for evil by that whereby they approach, or by that whereby they go farre off from the duty of naturall pietie, nor from the duty of Hebrew pie­tie. nor for that they observe or not observe the Decorum of christian piety; but for the fidelity, or infidelity, with which they persevere, or sever themselves from the Gospel and from Christ.

The men that attend unto 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 withou [...] [Page 355] having christian piety, are ordinarily superstiti­ous, and are scrupulous, nay from hence rise all the scruples, and doubts in those that are called This is true onely of the Popish Cases of Con [...]cience, which depend almost whol­ly on their Canon law and Decretals, knots of their own tying and untying: But their are other Cases of Con­science grounded on Piety and Morality, and the diffi­culty of applying their ge­nerall rules to particular actions, which are a most noble study. 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 certifie himself to have satisfied unto the Law, goes procuring to satisfie with superstitions, and ne­verthelesse remains with very great scruples, the which are the greater in them who stand most applyed to satisfie unto Hebrew piety. Besides that, in the understanding of the intention of the Law there are so many opinions, as the men are that go to understand it. In summe, whilest a man continues subject to the law, having fra­med his conscience by the opinion which ho hath of himself, he never comes to feel peace of conscience.

The men that attend to christian piety, go forming their consciences, as I have said, by the opinion which God hath of them, considering them incorporated in Christ, and not by that which they know of themselves. According as christian piety is more efficacious in them, so do they go on every day satisfying more and more [...]nto naturall piety, and unto Hebrew piety; [Page 356] not to form their own consciences by their own satisfaction, but to observe the duty of Christian piety, and the Decorum of the Gospel. In these onely, vices are not found, for in them the Flesh is not licentious; nay rather being dead on the crosse with Christ, they go by little and little mortifying it. And in them onely are no super­stitions, nor scruples; for they know that Christ hath freed them from the Law, having satisfied for them; and being free, they have none any more to accuse them. And because they also know that God sets not to their account that wherein they fail in the duty of Christian pie­ty, and in the Decorum of the Gospel, which doth amourously oblige us to be like unto God, and to the sonne of God Jesus Christ our Lord.

CONSID. XCV.

AMongst the things in which humane curio­sity shews her rashnesse, I hold it for a very principall one to endeavour to comprehend, and to understand the Divine generation of th [...] sonne [...] of God, in what manner the sonne is be­gotten of the Father, for what cause the Word o [...] God is called the Sonne, or the sonne of God i [...] called the Word. I say that I hold this rashness [...] very principall amongst the rest: for I under­stand, [Page 357] that humane understanding is as unca­pable to comprehend the divine generation of the sonne of God, because this is a thing alto­gether alienated from that which he knows, understands, and experiments touching his own generation, as the understanding of a worm, which is bred of the corruption of the earth, is uncapable of the generation of mankind, that is, how one man is the sonne of another man, or one creature is bred of another; because this is a thing most alienated from her own proper generation; besides this, in case a worm should come to understand in what manner a man is generated of another man, & would make other worms to understand it, they would never be capable thereof, it being a thing altogether ali­enated from their generation: so supposing that some one man should come to understand the divine generation of the 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 onely, will understand this divine mystery; and also great is that of them, who will understand it being helped by the holy Scriptures and the language thereof, without the inward teaching of the ho­ly spirit of God. And hence it comes, that albeit S. John understood the divine generation of the [Page 358] sonne of God, and would give it to understand to men, they are not capable thereof, not un­derstanding that, which according to S. John, the words signifie, with which he would declare it; as what thing S. John meant, saying, [...], or Verbum, the word was made flesh; willing also to shew better the incapacity of hu­mane intelligence in the divine generation of the sonne of God, I think 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 natu­rall sonne of God? Now that 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 others capable who are out of it, they do nothing at all; as the worm also should do nothing at all, which having understood how the matter of humane generation goes, would make other worms capable thereof. This I un­derstand by that discourse which S. John tels, chap. 3. that passed between Jesus Christ our Lord, and the great master of Israel called Nicodemus, who came to speak with him by [Page 359] night. For Christ speaking unto him of the spi­rituall regeneration, whereby a man leaves to be the sonne of wrath, and becomes the sonne of grace, leaves to be the sonne of Adam, and becomes the sonne of God, Nicodemus with all his naturall light and humane knowledge, and with all his intelligence of sacred Scriptures, was so incapable of this spirituall regeneration, that Christ marvelling at it, said unto him. Art thou a Master in Israel. 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; forasmuch as it is not done on earth, but in hea­ven, and is not done in an earthly thing, but in an heavenly. Let this 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 humane learnings, and writings, he is not onely uncapable to under­stand the divine generation of the sonne of God, but he is also uncapable to understand the spi­rituall generation of the adopted sonnes of God. Let none be so bold without having ob­tained [Page 360] the spirituall regeneration, as 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 Saint John was admitted when he said, In the beginning was the word, he should dare to un­derstand it, penetrate or compasse it, with his wit and humane discourse; knowing, that of this divine mystery they onely are capable, un­to whom by the will of God it shall be revealed, by the onely son of God Jesus Christ our Lord.

CONSID. XCVI.

COmmonly all men esteem themselves citi­zens of those places where they were born, esteeming themselves pilgrims and strangers in all other places. They who pretend that every place is a mans countrey, esteem themselves strangers no where. They who being regene­rated, and renewed by the holy spirit, and so are become more then man, esteeming them­selves Citizens of the kingdome of God, and of eternall life, esteem themselves pilgrims in all countries of the world. The first following sense, go after the judgement of sensuality. The second following the naturall light, go after prudence and humane reason. And the third [Page 361] following the spirituall light, go after Faith, Hope, and Charity. The first delight them­selves in that which pleaseth sensuality. The second despising that which pleaseth sensuality, seek their own glory, and satisfaction of their minds. The third despising both the one and the other, love the honour of God, and the glory of Christ. The first the world loves. The second the world despiseth, albeit on the other side it prize and esteem them. And the third the world despiseth, hates and persecutes. The first God knows not. The second God abhorres. The third God prizeth, loves and favours. Where I do not understand, that God prizeth, loves and favours this third sort, because the world despiseth them, abhorres and persecutes them, but that the world despi­seth, abhorres and persecutes them, because God priseth them, loves and favours them.

Further I understand, that from their thus feeling themselves on one part prized, loved and favoured of God, and on the other part despised, persecuted and hated of the world, it redounds, that they following where the holy spirit leads them, running after Faith, Hope, and Charity, esteem themselves Pil­grims in this present life, esteeming them­selves Citizens of eternall life. Esteeming them­selves Pilgrims in this present life, they live like Pilgrims, having no intent to inherit in this [Page 362] present life, nor to rejoyce in that which they rejoyce, who are Citizens thereof, and so they passe lightly through all these things, setting affection on none of them. And hol­ding themselves Citizens 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, who are Citizens thereof, and herein they set their affections. They I understand, that albeit the remem­brance of death frightens them in regard of the sense, in regard of the livelinesse that is in them, in their affections and appetites, yet in regard they esteem themselves Pilgrims in this present life, and Citizens 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, do not as yet esteem themselves Pilgrims in this present life, not being handled as Pilgrims; albeit they esteem themselves Citizens of eter­nall life, inasmuch as they know that they are prized, favoured and loved of God. It is true indeed, that this estimation is not entire, nor perfect in them, untill that the world know­ing them prized, loved and favoured of God, begins to handle them as Pilgrims, despising them, hating them and persecuting them. For [Page 363] 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 loved, more favoured of God, and more enlightned in the knowledge of eter­nall life, they esteem themselves Pilgrims and strangers in this present life, in such manner that however afterwards the world return to prize, love and use them well, they do not leave to esteem themselves Pilgrims, and to hold it good to go out of this pilgrimage.

Here I understand two things: The first, that it is Gods will, that they whom he loves should live as Pilgrims. And the second, that between them who hate the world, because they are per­secuted of the world for piety, and them who hate the world for other respects, there is this difference, that these second although they bear hatred to the world, whilest they are despised of it, and would be content to go out of it, yet when the world returns to prize them, they loving the world, would by no means go out of the world. And the other after that they once hate the world, see­ing themselves despised, hated and persecuted of the world, they never more return to love the world, how much soever it love, and esteem them. This difference proceeds from hence, that following the light of the holy spirit, and being enlightned in the knowledge [Page 364] of eternall life, they do alwayes hold them­selves for pilgrims in this present life, and al­wayes hold themselves for Citizens of the Kingdome of God in eternall life, and therefore hate this life, and rejoyce to go out of it. On the contrary, the other following their naturall light have no certainty of eternall life; and if they have any, they are not sure to be well in it, and therefore they do not altogether hate this life, nor rejoyce to go out of it. In this discourse christians shall understand, that they are to esteem themselves pilgrims and strangers in the world in this present life, and that they are to esteem themselves Citizens of the Kingdome of God, in life eternall: And that if so be the feel­ing themselves very fearfull of death, shall make them know that they are not come to this to esteem themselves pilgrims, they ought with continuall prayer to seek it, being certain, that by how much more perfectly they shall stand therein, by so much the lesse shall they be fear­full of death, and they shall be most like to Christ and to God, who have been and are in this present life strangers and pilgrims, and like such have been, and are used. And to every Christian it appertaines to procure to be like to God, and to the sonne of God Jesus Christ our Lord.

CONSID. XCVII.

WIlling to examine between these two gifts of God, Piety, and Justification, which of them may be said to be the fruit of the other, that is whether piety be the fruit of justification, a man being first just before pious, or whether justification be the fruit of Piety, a man being first pious before just; and willing in this matter to proceed with order, I first say, that by Piety I understand the true divine worship, which consisteth in worshiping God in spirit, and in truth, John 4. approving with the mind what­ever God doth, holding it for just, holy and good. In this signification I understand S. Paul useth this word Piety, 1. Tim. 3. And I say, that by justification I understand that purity of conscience which dares appear in judgement be­fore God, such as was S. Pauls, when he said there is laid up for me a Crown of righteous­nesse, &c. Passing on further I understand, that calling into counsell for the making of this exa­mination the naturall light, prudence and hu­mane wisdome, she will alwayes say and affirm, that justification is a fruit of piety, understan­ding that one cannot have justification, and pu­rity in his conscience, if he do not first worship God in spirit and in truth, giving unto him that which it ought to do as his creature: [Page 366] and that suddenly when he gives to God that which he ought to give, he is just having purity in his conscience. And so it is resolved by hu­mane wisdome, that Justification is a fruit of piety; since from a mans being pious it re­dounds that he is just. Further I understand, that calling into counsell for the making of this tri­all the holy spirit, and the Christian spirit, he will say and affirm, that Piety is the fruit of Justification, understanding that a man cannot have Piety, worshiping God in spirit and truth, if he be not first just, accepting the Gospel of Christ and so making Christs justice his own, and understanding that instantly when a man believing is just, he begins to have Piety, ado­ring God in spirit and truth. And so it is truly resolved, that Piety is a fruit of Justification: for a man is first just, then pious. If that were true which naturall light, prudence and humane wisdome saith, for the same cause it would fol­low, that there hath not been, nor is, nor shall be a pious man, who should give entirely, and 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 just men: for there hath been, are, and shall be many men, that have been are, and shall be justified by Christ, accepting, and ma­king Christs justice their own. Men that judge [Page 367] that Justification is a fruit of piety, by the same case give testimony of themselves, that they judge by naturall light, by prudence and humane wisdome, as Plato, and Aristotle would have judged, who had no knowledge at all of Christ. And in very truth I know not what they think of Christ, of the Christian bu­sinesse. nor of the Gospel. The men that judge that Piety is a fruit of Justification, by the same rule give testimony of themselves, that they judge by the holy spirit and by the Chri­stian spirit, as S. Peter and S. Paul judged, who largely knew Christ, and had the spirit of Christ. They have this opinion of Christ, that in him God punished all our sinnes, that is, all that wherein we fail of that which as the creatures God we are bound to give unto God. They think of Christian businesse, that it is a living under the government of the holy spirit in holi­nesse and righteousnesse. And they think of the Gospel, that it is a Proclamation that compri­seth these two things, Remission of sinnes, and Justification by Christ; And the regiment and government of the holy spirit: which two things they enioy, who believing in Christ accept the Gospel. From all this I gather, that they who understand Justification to be a fruit of Piety, follow Plato and Aristotle; And that they who understand Piety to be a fruit of justification. Justification being a fruit of Faith, follow S. Paul [Page 368] and S. Peter. It is also gathered, that this name Piety understood in the manner in which it is here understood, cannot be attributed to God, because he ows no man any thing. Nay on the contrary every one ows to him. And that which he doth with us, is not for piety, is not for debt, nor for obligation, but for compassion, for mer­cy and liberality, being in every thing towards us compassionate, mercifull and liberall; which ought principally to be known in this, that he put all our sinnes on his pretious sonne Jesus Christ our Lord, to put on us the justice of the same Jesus Christ our Lord,

CONSID. XCVIII.

AMongst those things in holy Scripture, which give molestation to Christians, who who having faith feel within themselves the fruit of Faith, that is, Justification, and the fruit of Ju­stification, that is, peace of conscience, when they will examine with themselves their conceptions, and their spirituall feelings, I hold for very prin­cipall this, that feeling themselves justified by Faith, & consequently with peace of conscience, they cannot understand for what cause Christ speaking of the day of Judgement, Matt. [...]5. saith [Page 369] that he will condemn some, because they have not done well, and will save others, because they have done well: Nor for what cause S. Paul saith, Rom. 2.6. That God will render to every man according to his works: Rom. 2. And S. Peter 1. Ephes. 4.5. That God will judge every one according to his works. At which they so much the more marvell, That Christ saith, Mark 16.16. That he that believes shall be saved, and he that believes not, shall be damned. And that S. Paul saith, Rom. 10.9. That the Faith of the heart justifieth, and the confession of the mouth saveth. And that S. Peter 1. Ep . 1.9. attributes the salvation of the soul to Faith. And from their not understanding of this matter it comes to 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 condemn me; for there is not in them any goodnesse; nay in those which seem best, there is much pollution of self-love, interest, and self-glory, in such sort, as if I be to be judged by my work, it will go ill with me. Whereupon be­ing desirous to take away this molestation, and scruple of Christian and spirituall persons, and to salve the sense of the holy Scriptures, so as they should not contradict themselves, I think thus, That in good or evil works God considers not the quantity, but the quality, which con­sisteth in the mind of him that doth the works [Page 370] in the thing wherein he imployes it. That this is true in evil works needs no [...]proof: and that it is true in good works is evident by that which Christ saith of them that cast their mo­nies into the Treasury of the Temple, praysing the mind of her that did the work. And it is evident likewise by that which Christ saith speaking of the day of judgement, where he doth not say that he will save them who have been charitable simply, but they that have been cha­ritable with himself, that is, they who believing shall stand incorporated in him. Whence it seems that Christ saith, Matth. 25.40. and 45. that he will save them who have used charity with him, and condemn them that have not used it. Now it being clear, that none can work with a godly mind, but they onely who are godly, and holy; nor can know Christ in his members to use charity towards him, but they onely, who appertain to the body of Christ; i [...] is 'clearly proved, that none can work well or Christianly, but those who are the member [...] of Christ, those who have the spirit of Christ, are godly, holy and just, and believe in Christ. And this being proved, it is likewise proved, that it is the same in holy Scriptures to say [...] That men shall be saved by their good works▪ and condemned by their evil works; and to say [...] That they shall be saved by their Faith, an [...] condemned by their unbelief. Whereupo [...] [Page 371] Christian persons are to know two things. The one, That they onely work well who being justified by Christ, do not pretend to justifie themselves by their own good works, and so working they work purely for the love of God, and not for their own love; as those men work, who not holding themselves justified by Christ, pretend to justifie themselves by their own good works, and so working for their own love, and proper interest, and not for the love of God; they do not work well; for their works do not please God, and therefore cannot be called truly good works. The other, that God judging them according to their works, will not put to their accompt the pollution that he shall know in them, having pardoned them originall sinne together with all that which they have from this evil root. But he will put to their accompt the Faith which he hath given them, and the purity that shall be in their works whether few or many, inasmuch as they shall be the fruit of Faith. And so God shall save them, shewing [...]n the outward judgement, that he saves them for their good works, saving them indeed by the Faith, which he hath given them. God shall [...]ustifie the sentence with which he condemnes [...]he impious and superstitious, and shall save [...]he pious and holy, alledging the outward works [...]f the one, & the other; the living with holinesse [...]nd righteousnesse on the one part, & the living [Page 372] with unrighteousnesse and impiety on the other part. But this shall be onely to justifie his sen­tence before men, who see the outward works onely. And in the same sentence they who know and see the inward, the root whence this living and working on the one part, and this living and working on the other, grow, they being more then men by Christian regeneration, shall know, that faith hath saved them that shal [...] be saved, and that unbelief hath condemned them that shall be condemned. Here may the wicked and superstitious person say to me, wil­ling to calumniate holy Scripture, and to ca­nonize his own superstitious works; If thi [...] which thou sayest be true, what need were the [...] to make mention of works? Were it not better that the Scripture stood solid in saying tha [...] whosoever shall believe shall be saved, and whe [...] soever shall not believe, shall be condemned To them I will answer three things.

1. That from their not understanding th [...] Scriptures it proceeds, that they find as the think inconstancy in them, and they would [...] find it, if they understood them; and th [...] should understand them, if they would not g [...] about to understand them with naturall pr [...] dence and humane reason, which is incapab [...] of the things which are of the spirit of Go [...] such as are the holy Scriptures.

2. That God willing as hath been said to j [...] stifie [Page 373] his sentence before men, who see onely the outward works, it is necessary that he should alledge the works which are outward, those which give testimony of the faith of him who believes, and of the infidelity of him who be­lieves not.

3. That all men being most ready to evil works, and most slow to good works, it seems necessary that the holy Scripture should use this manner of speech, to refrain mans pronenesse to evil, and to incite their slownesse to good; to the end, that as they who now feel Christian Regeneration and renovation, should depart from evil, and apply themselves to good, onely for the duty of regeneration and renovation, to observe Christian decorum, not to grieve, nay rather to rejoyce the holy Spirit: So they also who begin to feel themselves regenerated and renewed, should make their vocation sure and to work out their salvation. And this should they also do, who do not know regene­ration nor renovation, for fear of being con­demned. And so even these should be lesse evil; And they being lesse evil should be more good for their own interest; untill such time is having begun to feel the affections of Christian regeneration and renovation, they [...]lso may be good, not doing evil; and do­ [...]ng good not now for fear, and for interest, [...]ut onely for the duty of Christians incor­porated [Page 374] in Jesus Christ our Lord, to whom be glory for ever.

CONSID. XCIX.

COnsidering the extreme difficulty, where­with men bring themselves to believe the Gospel, the good news of the remission of sinnes, justification and reconciliation with God through the justice of God executed on Christ, forasmuch as they also who believe by revelation, and divine inspiration, find more difficulty in believing this remission of sinnes, Justification and Reconciliation, then all other things besides, which the Christian Church be­lieves; I have many times set my self to think whence this difficulty may proceed; and at length I am come to this resolution, that to be­lieve this Remission of sinnes, Justification and Reconciliation, a man finds in himself the contradiction of his evil conscience; and from hence it comes, that with extreme difficulty they who believe by divine Revelation and Inspira­tion, bring themselves to hold themselves for just: they who believe by opinion and rela­tion, being never able to bring themselves to this.

They who believe being inspired, untill they find peace in their consciences, do not entirely [...]elieve the Gospell. And finding peace in [Page 375] their consciences, the inward contradiction cea­sing, the difficulty of believing the Gospel is taken away. They who believe being taught, as they never find peace in their consciences, so they never believe the Gospel: For the inward contradiction never ceaseth, and that not cea­sing, neither doth the difficulty in believing cease; nay whilest the contradiction lasteth, the difficulty may be called impossibility. Men do easily believe by relation of holy Scriptures, that God is most omnipotent, most just: They believe, that Christ is most innocent, and pure from all sinne; They believe that Christ suffer­ed by the will of God: for in none of these things they find inward contradiction which might hinder them from believing that which holy Scriptures affirm. And not to exclude the benefit of Christ, they believe also that Christ satisfied for originall sinne, for neither in this do they find contradiction; inasmuch as their consciences not accusing them of originall sin, they not knowing their own fault therein, they easily bring themselves to believe, that without their own merit that is pardoned unto them, wherein they know not their own fault. But when it comes to the point, to believe that Christ satisfied God for the sins that every one of them commits, albeit they have the Scriptures which most largely give testimony thereof (nay they all in conformity preach this) yet suddenly they [Page 376] draw back, because they find the inward con­tradiction in their own consciences, and so they resolve to restrain the benefit of Christ onely to originall sinne; understanding it after their own manner, or to inlarge it also to their pro­per sinnes, but with the addition of proper sa­tisfaction. As if Christ had said, I have satisfi­ed for the sinnes of you all, but with condition, that every one should satisfie for his own. And they consider not the injury which herein they do to Christ, they consider it not because they feel it not, and they feel it not because they know not Christ. They who by Gods gift be­lieve that God is most just, that Christ is most innocent, that it was the work of God that Christ should suffer, and that he suffered for o­riginall sinne, in the end reduce themselves to believe, that through Christs sufferings they get remission of sins, and are just, and are now by the grace of God reconciled with God: consi­dering in this manner, if God be most just, if Christ be most innocent, if that which Christ suffered, he suffered by the will of God, and the will of God was that he should satisfie for ori­ginall sin; it is also true, that men who have ob­tained the whole pardon of their sins, are just, and are reconciled with God, since by originall sin we all become sinners, unjust, and enemies of God, and do things whereby we grow in inju­stice, and in enmity. With this consideration they [Page 377] pacifie their consciences, and further their be­lieving, and hold for certain, that they who do not believe this, either do not believe that God is most just, or do not hold that Christ is most innocent, or do not believe that it was Gods will that Christ should suffer; for if they did believe this they would believe that which fol­lows; that is, that he suffered not for himself, but for them, and so would hold themselves for just. Here I understand all this, First, the blind­nesse of humane wisdome, which is not capable of the truth which the Gospel preacheth. Se­condly, the ignorance of men, who not under­standing whence this incapacity comes, do not attend to remedy but to cover it. Thirdly, that Christ satisfying for originall sin, he satisfied for all that which we sinne through evil incli­nation, which is naturall unto us through origi­nall sinne. Fourthly, that the faith of them who believe being taught, neither quieting, nor pa­cifying their consciences, doth not further them to believe that all our sinnes are punished in Christ. Fifthly, that the faith of them who be­lieve inspired, quieting and pacifying their con­sciences, helpeth them to believe, That all our sinnes were punished in Christ. And so it is, that they who have this inspired faith, proving in themselves the truth which the Gospel prea­cheth, come to understand by experience that which at first they believed by inspiration. [Page 378] First they believe that Christ was punished for them. For so the Gospel preacheth unto them, and they are inwardly moved to believe that it is true. Afterwards finding peace in their con­sciences, they understand in what manner Christ was punished for them. They who do not be­lieve this, or believe it, not being inspired, but taught, never finding peace in their consciences, do never understand, that saying of the Pro­phet being fulfilled in them, Except you shall believe, ye shall not understand, Isaiah 7.

CONSID. C.

SEeing by experience, that almost in all persons who accepting the Gospel come to be incor­porated in Christ, in the beginning of their in­corporation, there are found certain tasts, feelings, desires, vehemencies, and certain mysticall un­derstandings of holy Scripture, of the Christian businesse, and certain tears, all which seem to be of the spirit, but are altogether of the Flesh, and as matter of the Flesh in time, dry up, and fall away. And willing to understand whence this proceeds, I have considered, that every one of them, who are incorporated in Christ, they are like unto a branch, which being cut from one tree is grafted into another. For as that branch would not produce the fruit which it [Page 379] doth, if it were not grafted into that tree; though that first fruit be as it were altogether of the sap which it brought with it from the tree from whence it was cut: so the person incorporated in Christ would not have the tastes, feelings, ve­hemencies, desires, or the understandings of Scripture, or the tears which he hath, if he were not incorporated in Christ; though these are as it were all Flesh, affection of the flesh, com­placencie, and satisfaction of the flesh; which standing yet alive, and not able to satisfie nor please it self in carnall matters, pleaseth and sa­tisfieth it self in spirituall matters. Whence I understand, that every one who comes to be in­corporated in Christ, may rejoyce in those tastes, feelings, desires, vehemencies, understandings, and tears, inasmuch as they assure him, that he is incorporated in Christ; for he should not have any of these things, if he were not partaker of that incorporation. And I understand, that holding them for fruits of the flesh and not of the spirit, by the sap of that root of Adam, and not of that root of Christ, he ought to cast them away, and to cut them off, no wayes rest­ing upon them, nor feeding himself with them. For that would befall him which befalls many persons, who feeding themselves with such meat, perswade themselves that they live in the spirit, when they live in the flesh. And I understand, that they ought to have intent, that there should [Page 380] be nothing found in them, but that which is of the spirit, and of the root of Christ, in which he stands incorporated and engrafted holding for fruit of the root of Christ, humility, meek­nesse, patience, the despising of himself, the de­niall 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 move us. And these shine out in them, who stand perfectly incorporated in Christ; and even those first unripe fruits redound to the glory of God, and to the glory of Jesus Christ our Lord.

CONSID. CI.

IN the wicked I consider the impossibility in be­lieving; and I call them wicked, who make profession to be the enemies of God, as Phara­oh, and as the Scribes and Pharises, who were contrary unto Christ. In the superstitious I con­sider the easinesse in believing; and I call them superstitious, who not being godly, make pro­fession of piety, and believe that they are pious. And in the godly I consider the difficulty in be­lieving; and I call them godly who having by the Spirit accepted the generall pardon, which [Page 381] the Gospel offers unto them, attend to confirm themselves in it, and to live in this present life, a life like unto that which they are to live in life eternall. The impossibility of the wicked I understand consists in this, that God blinds their eyes, and shuts their ears, and hardens their hearts, to the end that not knowing the generall pardon, which is intimated unto them, they do not believe it, and so do not obtain sal­vation. This S. John 12.39, 40. understood in this manner, when he said, therefore they could not believe, because Isaiah said again, he hath blinded their eyes. Nay this very thing Christ meant, as is proved by the three other Evangelists, and S. Paul understood it, as S. Luke testifieth the last of the Acts 25, 26, 27. The easinesse wherewith the superstitious believe, I understand proceeds from their be­lieving with humane wisdome, and from be­lieving by opinion, by relation, by use and cu­stome; they holding it for impiety to doubt. That this is true is proved by this, that amongst those true things which they believe, they be­lieve many other false things, and they believe the false things, more then the true. Nay they do 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 do not believe it; for if they did believe it, for the [Page 382] same reason they would leave to be superstiti­ous, and would be pious.

The difficulty wherewith the godly believe, I understand proceeds from humane wisdome, from evil conscience, and from the livelinesse of mind, and from the lasciviousnesse of the flesh. It proceeds from humane wisdome, for by how much they go on the more procuring to assure themselves in the faith, so much the more oppo­sition, and impediment doth humane wisdome make against them in it. That this is true, is pro­ved by this, that because they principally procure to assure, and confirm themselves, that all their sinnes were punished in Christ, in this they who are Christians, find more difficultie, then in all other things which they believe. It pro­ceeds from evil conscience, inasmuch as it ac­cuseth a man as the enemy of God; and there­fore he with difficulty assures himself in that which the Gospel proclaimeth, that God hath now pardoned him, and holds him for his friend. That this is true is proved by this, that instantly when a man finds peace in his con­science, he stands confirmed in the faith, in such manner that he is little solicited to doubt. It proceeds from the livelinesse of the mind, and from the lasciviousnesse of the flesh, inasmuch as mens mind being a friend to life, and his flesh being a friend to rejoycing, doth eagerly combate against the [Page 383] faith; understanding or guessing that faith slaies in a man the livelinesse of the mind, and mor­tifies the lasciviousnesse of the flesh. That this is true is proved by this, that as the livelinesse of the mind and the lasciviousnesse of the flesh doth die in a man; so the believing goes on increasing. But it is not to be understood that either death, or mortification of the mind or flesh, are those things which increase our be­lief, but faith being that which kills us, and mortifies us, the believing is increased in us, the forces being taken away from our enemies; I say from them, which make difficult to us our believing. In such manner as humane prudence, and evil conscience, and the livelinesse of our minds with the laciviousnesse of our flesh, are three Instruments whereby the evil spirits serve themselves to make difficult our believing to us, who believe by Revelation, and by divine In­spiration, Nay with these three Instruments I understand that the belief of the generall Par­don is hindred to the superstitious, who with ease believe all other things: and with the same I understand, believing is made impossible to the wicked, whom God hath made blind, deaf, dumbe; there being in all men, that is, in the impious, in the superstitious, and in the godly selfe-love for the Principall enemy. And cer­tainly it is true, that from it proceeds the con­tradiction of humane prudence, and of an evil [Page 384] conscience, and from it the repugnancy of the livelinesse of the mind, and lasciviousnesse of the flesh. That this is true, is proved by this, that if there were no selfe-love, a man would not be so curious in willing to assure himself of Christi­an verity, he would not be so scrupulous in his conscience, nor would so much oppose the mor­tification of the mind, nor of the 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 selfe-love, if they can: And that if the superstitious would know that they are not pious, that they do not believe as they ought to believe, nor that which they ought to believe, they must attend to renounce their selfe-love as much as they can: And that the godly who shall feel themselves molested with the difficulty of believing, and would take away the difficulty, and so make easie the believing, they must labour to disenamour themselves of themselves, and of the world, and to enamour themselves of God, and of Christ. This they shall do by considering the evil that is in them, and in the world, and the good that is in God, and in Christ. I say this consideration will be very profitable to them, so that it alwayes go [Page 385] accompanied with prayer, praying God, that he would disenamour them of themselves and of the world, and that he would enamour them of himself and of Christ; and that he would mortifie in them all that which is flesh, and hu­mane prudence, to the end they may be capable of so great a quantity of Faith, that they never come to doubt, nor to stagger in it, being to him alway loyall and faithfull, as belongs to them, being made his sonnes by the incorporati­on wherewith they stand incorporated in his onely begotten sonne Jesus Christ our Lord.

CONSID. CII.

BElieving being the foundation of the Christianity, which consists in accepting the generall pardon by the justice of God executed on Christ, it seems necessary, that a Christian should exercise himself in those considerations which appertain to believing. And so amongst other things which I have considered about be­lieving, this is one, that a man never stands solid, and firm, and constant in the Christian faith, untill he have in himself some experience of that which he believes. And it is certain, that he holds so much firmnesse as he holds of experience in himself, and no more. It befalls us that believe the Gospel which happens to us [Page 386] concerning a wise and spirituall man: that as whilest we believe the wisdome, and spiritualty of this man by relation of other men, we are so disposed, that other men coming, who make to us a contrary relation, we change the opini­on which we had of him, or at least we doubt of it, untill having strict familiarity with such a man, we know by experience that the relation is true which was made to us, for as then no man is able to perswade us to the contrary: even so likewise whilest we believe that which the Gospell saith, that God punished all our sinnes in Christ, by their relation who preach the Gospell to us, we stand in hazard, that other Preachers coming, which should tell us the contrary, we shall believe in another manner, or at least we shall doubt of the first preach­ing, untill that we by having experience of that which is preached unto us in the Gospell, stand firm, and constant in that which we believe, all the men of the world being unable either to change, or alienate our faith in any manner, after that it is confirmed by our own experi­ence. Whence I understand that the first and principall intent, which we ought to have, who accept the Gospell, believing that in Christ God hath punished all our sinnes, is to get the experience of this, to the end that our faith be­ing so confirmed, no man may be able to sever us from it, nor make us doubt thereof, or [Page 387] stumble, as they are able to do, whilest our faith is not confirmed with experience. And if any man shall ask me, how the experience of faith is gotten? I answer, 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 appear in the judgement of God, with that self same security wherewith he would have appeared, if he had lived with that inno­cency wherewith Christ lived, and had by Gods will suffered that which Christ suffered. Furthermore I answer, that mortification and vivification are most efficacious experiences, by which our faith is confirmed, inasmuch as they onely who believe and know themselves just in Christ, have mortification and vivification. And if another shall ask me; saying, how shall I who believe do to confirm my faith with ex­perience? I answer two things. The one, that he renounce all justifications that are without Christ, aswell those which consist in not doing, as those which consist in doing; and that em­bracing himself onely with the justification which is in Christ, which doth consist in be­lieving, he addresse himself with prayer and supplication to God, that he would make him feel the peace of conscience, that he would mortifie him, that he would make him alive, and the other, that he keep very strict account with himself, of his works, words and [Page 388] thoughts, with intent to know in all these things how much mortification, and how much vivification he hath gotten; and with intent also to mortifie himself, and to make himself a­live every day more and more, hereby inten­ding to get this Christian experience, with which the Christian faith is confirmed. And to him that would consider, and know how he ought to do to renounce his own justifi­cation, aswell those that consist in not doing as those which consist in doing; I say unto him, that those which consist in not doing, h [...] shall renounce; knowing that if he do no [...] kill, if he do not rob, if he be no fornica­tour, if he do no injury to his neighbour, it i [...] either because he is not inclined thereto, or be­cause he fears the shame of the world, or th [...] punishment wherewith such sinnes are punished in this life. And of this he may assur [...] himself, considering that he forbears not to d [...] other things, unto which he is inclined, whic [...] are not so shamefull in the world, and are no [...] punished in this life; such as are ambition▪ honour, self-satisfaction, and reputation. An [...] I say unto him also, that the things which consist in doing, he shall renounce; knowing o [...] one side the superstition which he hath put i [...] some of them, and on the other side the s [...] love with which he hath contaminated, an [...] defiled the other. And thus he shall come [...] [Page 389] these terms, that knowing himself in himself deprived, and dispoiled of all his own justi­fication, he shall be constrained to comfort himself with that which the Gospel offers unto him, shewing unto him how God punished all our sinnes in his onely begotten sonne Jesus Christ our Lord.

CONSID. CIII.

I Now return to consider that which I have oft-times said, that for a man to be solici­ted to doubt, is a signe of Christian profiting. For I understand that such solicitation grows from a mans being willing to believe, and from his desiring to stand firm and constant, in the Christian faith of the generall pardon which is intimated unto men in the Gospel. The wic­ked are not solicited to doubt, because they nei­ther will nor desire to believe. Nor are the su­perstitious solicited to doubt; for believing with humane and carnall wisdome, they have none to solicit them to doubt. They who have made progresse in a Christian life are little so­licited to doubt; for having with much expe­rience confirmed their faith, they have disar­med their enemies, I mean those that did soli­cit them to doubt. And here I understand, that men are uncapable of being able to have so [Page 390] much faith in them, as that they should be al­together freed from being solicited to doubt, and therefore God gives them the faith accor­ding to their capacity, as we do not put so hot water into a vessell of glasse, as into one of earth, nor so hot into one of earth as into one of brasse, accommodating it unto the temper of the vessell, not willing it should be broken, so God doth in accommodating faith to the fitnesse and capacity of the receiver, in such sort, as the much solicitation to doubt remains onely for them, who having left impiety, and being freed from the deceit of superstition, begin to accept by the holy spirit, the generall pardon which the Gospel publisheth, and begin to bring forth fruit in Christian living, and go profiting in it. For they desiring to believe find alive in them­selves humane prudence, of which the evil spi­rits serve themselves to solicit them to doubt. And so it is, that when one of these persons re­nouncing, and leaving his own justifications; those which consist in doing, and those which consist in not doing, will comfort himself with the justice of Christ, which the Gospel offers unto us, when through his own imper­fection he sees it not so clear, and discovered, as he sees corporall things, and those which consist in humane prudence, he is suddenly tempted, and solicited to doubt of the truth, which the Gospel affirms; whereupon such a [Page 391] person ought suddenly to remedy the temptati­on in this manner.

First he shall hold for a certain signe of his profiting in Christian faith to be solicited to doubt, and he shall say, if I had not a will and desire to believe, I should not be solicited to doubt, as I was not solicited when I did not stand in this will, and in this desire, and so he shall come to quiet himself with this matter, whereby the Divel procures to disquiet him. And if there shall come a fancy to him to say that his doubting is of the same quality with that of them who doubt without the spirit, he shall say it is not true; for they who doubt with­out the spirit feel no distast in doubting, nor de­sire to be free, but I feel distaste in doubting, and desire to be free of it, and consequently am cer­tain that my doubting is not of that quality with that of theirs who doubt without the spirit.

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

Thirdly, he shall think this: If this Christian [Page 392] faith were not the gift of God, I should not feel in my self those new desires to please God, to stand alwayes united with God, to see him glorified and sanctified of all men, which de­sires I have felt since I have in earnest applyed my self unto this faith. And in this manner with the experience of the love of God, he shall assure himself of the truth of that which the Gospel affirms.

Fourthly he shall think thus: If this Chri­stian faith were not a spirituall and divine thing, it would not have begun to give me an abhorring of corporall and humane things, and the things of the world, the which I do not al­together abhorre, I am at least come to this that I do not love them, procure them, desire them, as I was wont. And in this manner by expe­rience of mortification, he shall confirm him­self in the truth of the Christian faith.

Fifthly, he shall think thus: If I knew any other better thing then this, or at least that were equall to this, with which I might appear be­fore the judgement of God, I should indeed have cause to doubt of the truth of this; now I knowing no other thing better, nor any other thing such as it is, I have no cause to doubt. And thus he is come upon the gain, and not on the losse, & that in persevering in this Christian faith he cannot loose, but gain. And if it shall come into his fancie to say that he might loose much [Page 393] in case that that which the Gospel saith, were not true, inasmuch as he should attribute that to Christ, w ^ch were not due to him, & it not being due to him, he should come to offend the glory & the Majestie of God; he shall instantly have recourse to experience and think thus; After that I know my self pardoned through Christ, and reconciled with God through Christ, acknow­ledging my self dead with Christ, and raised up with Christ, and expecting my glorification with Christ; I know, and feel, and find in me the beginnings of mortification, despising the world and my self; and I feel the begin­nings of vivification through the love and af­fection to God, to the glory of God, & to the will of God. And these principles are good. And it being true, that from an evil cause never comes a good effect, it is true also, that the cause is good, whence this effect is grown. And therefore it is most certain and true that which the Gospel publisheth and affirmeth: That God having put on Christ all our sinnes, and having punished them all in Christ, he hath pardoned us all, and hath reconciled us unto himself by Christ; which pardon and recon­ciliation all they which believe enjoy. Hereby a Christian shall stay himself, who (willing to comfort and secure himself with the justice of Christ) shall be disturbed with the perswasi­ons which shall solicit him to doubt, and [Page 394] shutting the doore to them which may come, shall recommend himself to God, saying with Hezechias, Lord I suffer violence, answer for me, Isai. 38. And let him be sure, that God will help him, fulfilling with him that which he promised by David, where he saith, I am with him in trouble, I will deliver him, and bring him to Honour.

CONSID. CIV.

TAking occasion from that which S. Peter saith, 1. Epist. 12.20.21. That the Ark wherein Noah saved himself in the floud, was a figure of our Christian Baptisme, I consider that as Noah giving credit to the word of God, did believe that the floud would come, and that himself and his should be saved in the Ark, not by virtue of the Ark, which could not naturally work this effect, but by the will of God, who used this Ark for an instrument of safety to him and his: so we also giving credit to the Gospel of God, believe that Christ shall come to judge the quick and the dead; and we believe that all our sinnes being punished in Christ, we and ours shall be saved in that judgement, being Bap­tized; not by virtue of the water which cannot naturally work this effect, but by the will of God, who useth the water for the meanes of our [Page 395] salvation. God could well have saved Noah in the floud without the Ark; and it seemes he took the Ark for the meanes 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 have been saved without the Ark. Albeit he did not trust in the Ark, but in the word of God, who pro­mised to save him in the Ark: and so not the Ark, but Faith was that which saved Noah, Heb. 11.7. with which he made the Ark, and put himself in it. In the same manner God could well save us in the day of judgment with­out the water of Baptisme, and it seemes he takes the water for the meanes to condescend unto our frailty, which causeth that we do more easily be­lieve to be saved by Baptisme, then we should be­lieve to be saved without it; albeit we have not confidence in the water, but in the word of the Gospell of God, which promiseth to save us by Baptisme: And so we shall be saved in the uni­versall judgement, not because we are Baptized, but through the faith with which we are Baptized. Where I understand two things: The one, that to all of us who are Christians, it appertains to secure our selves in the judge­ment of God with the remembrance that we were baptized, as Noah secured himself in the Floud with the remembrance of the Ark, the Ark being to him that which Baptisme is to us. [Page 396] The other, that we who are baptized being children, are to assure our selves that we are then really, and indeed baptized, when the years of discretion being come, and feeling by the will of God the voice of the Gospel, we rejoyce that we are baptized; in such sort, that if so be we were not baptized, we would then be baptized: That betiding to us which might have befallen a man, who had been put into the Ark of Noah whilest he was asleep, who being awaked, and finding himself in the Ark, would have thanked Noah that had put him in the Ark; affirming, that if he had not been entred therein, and could have entred, he would without all doubt have entred therein. So that as that man being entred into the Ark not by his own faith, but by the Faith of Noah, should have saved him­self in the Ark by his own faith, esteeming it good, that he had entred into the Ark: so we who in our infancies were baptized, having en­tred into Baptisme, not through our own Faith, but by the Faith of them who put us therein, shall be saved in Baptisme by our own faith, ap­proving and holding it for good that we were baptized.

Another thing also may be said, that as the Beasts which Noah put into the Ark entred in by the faith of Noah, and were saved in the Floud by the faith of Noah, they having nei­ther knowledge of good nor evil, to enter into [Page 397] the Ark, or to approve their entring in, but being put into it: so the children of Christians, who enter into Baptisme by the faith of their Parents, and come not to the age to be able to approve or reprove that which their Fathers have done; they, because they have not the knowledge of good or evil, shall be saved in the day of judgement, by the faith with which their Fathers have put them into Baptisme. In effect exceeding great is the force and efficacie of Faith, I say of that which giving credit to the promises of God, stands certain of the fulfilling of them, shewing its assurance by putting in execution that outward thing, which on Gods behalf is commanded. This Faith saved Noah in the Floud by means of the Ark, and this Faith shall save all us in the day of judgement, by the means of Baptisme; us, who believing the Gospel shall be Baptized in the name of the Father, and of the Sonne, and of the holy Ghost, to whom be glory for ever, Amen.

CONSID. CV.

COnsidering that which S. Paul saith of the sinne which he had committed against God in persecuting the Christian Church, But I ob­tained mercy, because J did it ignorantly in un­belief; 1. Tim. 1.13. And considering the prayer wherewith Christ being put on the [Page 398] Crosse prayed his eternall Father for the sinne of them that crucified him, saying, Father, for­give them, for they know not what they do. Luke 23 34. And considering that which S. Paul saith of the wise men of the world; For if they had known it, they would never have cru­cified the Lord of glory; 1. Cor. 2.8. I gather three Principles, from which I understand all the errours which men do against God through ignorance, do proceed. The first is Malice. The second is Inconsideratenesse. The third is Incredulity. In this manner from S. Pauls standing in unbelief, 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 do service to God, as from step to step others have done with the same intentions which S. Paul did, who as S. Paul did, have erred and do erre against God; not by Incon­sideratenesse; for he, and they go with attention to that which they do; nor through Malice; for they do not hate for their own interest those whom they persecute, but through Infidelity, because they do not believe in Christ. Whence I understand it proceeded, that God using [Page 399] mercy with S. Paul gave him to know Christ, and so of a famous persecutour he became a most famous Preacher; the same mercy and pardon hath been given, as I understand, to all them who have erred as S. Paul erred. From the Gentiles, who were Ministers and executers of Christs death, not considering what they did, proceeded that they erred inconsiderately killing the innocent, as many Gentiles have erred, who have been the death of many Christians, not considering what they do. For if they did con­sider it as they ought, there is no doubt they would not do 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, forgive them, for they know not what they do! And S. Steven, when he said, Lord, lay not this sinne to their charge! From that the Scribes and Pharisees minds stood full of in­dignation against Christ, as have been and are from time to time full of indignation against them that imitate Christ, the minds of those, who being like unto the Scribes and Pharisees make profession of outward holinesse, being void of the inward, it did proceed, and is come to passe, and goes on proceeding, that malici­ously killing them whom they have known and do know to be members of Christ, who have been alwayes hated of the Saints of the world, [Page 400] because they ruine and throw down that sancti­ty, whereof they make profession. With them I do not understand that God useth mercy: For they stand not as S. Paul did, in Incredulity, that is, not incredulity which maketh them erre, but their errour proceeds from their Ma­lice and Malignity. Nor do 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 sinne I understand is that which Christ calls Matth. 12.21. The sinne against the holy Ghost, which he saith, shall not be pardoned, neither in this nor in the other world. And this sinne I understand Saint John calls a sinne unto death, John 5.16.

The men who imitating the Scribes and Pharisees, erre through ignorance arising of ma­lice, I understand they have left to be men, and are infernall spirits.

The men who imitating the Gentiles who kil­led Christ, erre through ignorance arising from inconsideratenesse, I understand they have left to be men, and 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 as proper, as Inconsi­deration is proper to Beasts, and as malice is proper to the infernall spirits. And therefore the errour which grows from incredulity and [Page 401] inconsideratenesse without mixture of malice, finds mercy with God, he being drawn to the faith who erres through ignorance bred of in­credulity. Whereupon if any ask me, saying, Whence dost thou think that the Hebrews er­ring through ignorance, grew, of which S. Paul saith, Rom. 20. For being ignorant of the righ­teousnesse of God, and going about to establish their own righteousnesse they have not submit­ted themselves to the righteousnesse of God? I answer him, that it was bred partly from Ma­lice, and partly from Incredulity, through the hatred which they bore unto the Gospel. That this is true is proved by this, that some believed, and others remained in their unbelief. The same I answer to him that shall demand of me, Whence did proceed, and doth proceed the er­ring through ignorance in them, of whom Christ saith, John 16.2. Every one that shall kill you, will think that he doth God good service? And so much the more, by how much to me it is proved that S. Paul was one of these, and found mercy: for his erring through ignorance, grew from incredulity.

In this discourse I learn this; That every man ought to stand on his watch, not to appas­sionate himself at any time in the things that appertain to religion: I mean in defending one thing, and impugning another with passion, to the end that the passion may not blind him in [Page 402] such manner as he come to erre against God through Ignorance bred of malice.

Further I learn, that a man ought not with­out due consideration to set himself to any of those things which shall offer themselves unto him, much lesse to those which belong to reli­gion, to the end that he come not to be counted in the number of Beasts.

Further I learn, that a man who finds him­self free from passion and inconsideration, that he erre not against God, ought to acknow­ledge himself to be in Incredulity, and so to pray God, that he would free him from it. And in the mean space he ought to abstain from put­ting in execution those things which are in pre­judice of his neighbour; (as S. Pauls persecu­ting the Christians was,) And then the more, when they shall seem to him more holy, and more just before God.

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

CONSID. CVI.

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 evil, lost the image and likenesse of God, and was driven out of the earthly Paradise, remaining with the knowledge of good and evil: 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 have the knowledge of good and evil. And by that which I experiment in the repara­tion of man in his regeneration and renovati­on, considering that for the accepting of the grace of the Gospel, the remission of sinnes, and the reconciliation with God by the justice of God executed on Christ, that so he may en­ter into the kingdome of God, and to recover the image and similitude of God, and to have the government of the holy spirit he is necessi­tated to captivate his understanding, and to re­nounce and mortifie his prudence, humane rea­son, and naturall light; I understand that that [Page 404] which holy Scripture calls the knowledge of good and evil, the wise men of the world have called and do call naturall light, prudence, and humane reason. And so I come to understand, that a man is necessitated to captivate his un­derstanding, to mortifie his own prudence and naturall light, which is the same as to renounce the knowledge of good and evil, that he may obtain Christian reparation, regeneration and renovation. For it is a most just thing, that if he be to recover that which he lost, he should first renounce that which he gained, that is, if he would recover his spirituall light, he is to re­nounce his naturall light. And if we grant (as it is necessary to grant by that which we read, and experiment) that the reparation of our hu­mane nature by Christian regeneration and re­novation, consists in this, that a man accepting the Gospel, and being incorporated in Christ, goes recovering the being, the degree and di­gnities, in which the first man was created; and goes on leaving the being, the degree and the dignity, in which the first man remained after that he was depraved; It is likewise necessary, that we should grant, that as that which we gain is not naturall to the being which we now hold, so likewise that which we leave was not naturall to the being which we had according to our first creation. Whereby we come clear­ly to understand, that the naturall light which [Page 405] 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 evil, and naturall light is now naturall un­to him. And I suppose, that the first man not acknowledging the spirituall light for a thing properly his, but communicated to him by the favour of God, did desire the knowledge of good and evil, pretending that that would be to him, as it is, naturall. And of this knowledge of good and evil, I understand that a man gets a greater or lesser part, according as he is more or 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 evil is a spirituall thing, and is of the first creation of man; not considering that this effect proceeds hence, that as the know­ledge of good and evil, and the naturall light is a perfection of man in the state of his depravation, so 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, [Page 406] and by that which he saith, Rom. 5. That they might have naturally known the will of God, it seems, 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, 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 humane reason, it seems that it is not evil, 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, inasmuch as they did excuse them­selves, saying that they could not know God, and therefore worshiped him not; nor could know the will of God, and therefore they had lived viciously; he shews them, that although they had not had the knowledge of God to worship him, nor yet of the will of God to o­bey it, (which knowledge being by spirituall light was in the first man before his depravati­on, and abides in Christians in our reparation,) nor the knowledge which the Hebrews had by their holy Scriptures; yet, that they having had the knowledge, that can be gotten with the naturall light by the contemplation of the crea­tures, and by the testimony of their consciences; and not having done according to that know­ledge and that will of God, they came to be in fault; neither did there remain any excuse [Page 407] at all to them. So that from the words of Saint Paul it cannot be gathered, that a Christian man is not to renounce his 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 evil, in that of which it is capable; (in which 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 reconci­liation with God, in the regiment and govern­ment of the holy Spirit, and generally in all celestiall, spirituall, and divine things. I under­stand indeed that the happinesse and perfection of a man, would be much more greater, if that the knowledge of good and evil were totally extinct, and dead, and the spirituall light were totally kindled, and alive in them. But I un­derstand, that the flesh as it is passible and mor­tall, is not a subject fit for so great felicity. And I understand that this shall be after the resurre­ction, when it shall have obtained impassibility and immortality; in the mean time it is necessary, that the Saints should serve themselves with the knowledge of good and evil, and with naturall light, because they converse, and deal toge­ther [Page 408] with men, who serve themselves with the same knowledge, & with the same light, follow­ing in that the counsell of Christ, be you wise as serpents, Matth. 20. and that which Saint Paul saith, be you wise in understanding, 1. Cor. 14.

Here two things offer themselves unto me:

The first, because the knowledge of good and evil, the naturall light, prudence and hu­mane reason are in a man through his disobedi­ence to God, and are in the state of depravati­on, it comes to passe that this knowledge, this light, and this prudence never give man true fe­licity, nay rather as Solomon affirms, Ecclesi­astes 1.18. As science, light and wisdome in­crease, so affliction, anguish and sorrow in­crease; and therefore felicity decreaseth.

The second, considering that Adam before he had the knowledge of good and evil, was not ashamed to stand naked; and after he had the knowledge of good and evil, was ashamed and clothed himself; I come to understand, that whilest a man hath the spirituall light, and serves himself thereof, he knows no defect in any of the works of God, nor doth pretend to correct and amend them. And whilest he hath the knowledge of good and evil, and serves himself thereof, he knows defects in the works of God, and pretends to correct and amend them; such is the arrogancy of men, who glory to have the knowledge of good and [Page 409] evil, to have much naturall light, much pru­dence, and much humane reason. And such is the humility of the men which have the spiritu­all light, that they look upon all the works of God, and acknowledge them to be most perfect, holy and good; these are they who stand in the kingdome of God, standing by the faith of the Gospel, incorporated in the sonne of God Jesus Christ our Lord.

CONSID. CVII.

BY how much the more I set my self pro­foundly to consider the benefit of Christ, considering that it is in all, and upon all them that accept it, so much the more do I marvell, that all men runne not after it, and embrace it, and set it in their hearts; there being offered unto them by way of gift, the remission of their sinnes, reconciliation with God, and consequent­ly immortality, and life with Christ; And ha­ving set my self many times to consider whence it may proceed, that all they who have know­ledge of this most singular grace, do not ac­cept it; I understand, that it proceeds from a mans not knowing either himself or God. And in effect it comes to passe, that man not know­ing in himself the impiety, malignity and re­bellion, [Page 410] which are naturall in him through ori­ginall sinne, he doth not distrust himself to be able of himself to satisfie God, and to be just before God. In the same manner it comes to passe, that man not knowing in God bounty, mercy and fidelity, doth not trust in God, and so cannot perswade himself, nor secure himself in his mind, that the justice of God appertains to him, that God accepts him for just by reason of that which Christ suffered. And if a man knew himself, considering himself impious, malig­nant and rebellious, not onely of himself, but being as he is the sonne of Adam, he would distrust himself to be able of himself to justifie himself. And if he knew God, knowing in him bounty, mercy and fidelity, he would ea­sily trust himself of him, accepting the pardon which the Gospel offers him; and so much the more, as knowing himself it would not seem strange to him, that God should pardon him without his own merit, the evils and inconve­niences wherein he knows himself to have fal­len, partly without his own proper fault, and partly with his own proper fault, bred, and de­rived from that of others: with which as I understand David excused his sinne, saying be­hold I was shapen in wickednesse, and in sinne hath my mother conceived me; whence I un­derstand, that as it is impossible that a man not knowing himself, nor knowing God, should ac­cept [Page 411] the grace of the Gospel, and should se­cure himself with it, so it is impossible, that a man knowing himself, and knowing God, should pretend, or think to justifie himselfe by his own proper works, or to avoid the evil, or to apply himself to the good. And if one shall say unto me, How then did the Hebrew Saints who knew themselves and knew God, pretend to Justifie themselves with the sacrifices which the law commands? I will answer, that the He­brew saints did not place their justifications in their sacrifices, but in the word of God which promised to pardon them, they making those sacrifices. And here I understand, that it was much more difficult to the Hebrew saints, be­cause they knew themselves, and knew God, to reduce themselves, and to hold themselves for just, sacrificing; then it is for the Christian saints, who know themselves, and know God, to reduce and hold themselves for just, believing, and accepting the grace of the Gospel. Inas­much as it is most certain, that the Hebrew saints in sacrificing knew that they gave unto God, that which they themselves out of their naturall inclination did delight to give him, and that which they knew is not pleasing in it self, or for it self, nor contents God, as is proved by many things which we read in the old holy Scripture, and is particularly in the 40. and 51. Psalmes, and Isaiah. And inas­much [Page 412] also as it is most certain and true, that the Christian Saints believing, know that they give unto God that which by their naturall in­clination they would not give, and that which God delights, and would should be given un­to him, as is proved by all the Scripture. Whence I take this resolution, that the men who in the time of the Gospel pretend to ju­stifie themselves by working, give testimony of themselves, that they know not themselves nor God. And they who pretend to be just by believing, give testimony of themselves, that they know themselves and know God. Whereupon remembring my self of a compa­rison which I have written, That God did with the Hebrew people giving them a ceremo­nious law, that which a Merchant doth de­parting for the Levant, and doubting of the chastity of his wife, knowing her inclined to compose sonnets, and canzons, he enjoyns her every day to write him a sonnet on some of those things passed between them, albeit he delights not in sonnets. And considering, that to the Hebrews, who knew not themselves nor God, that came to passe which might have come to passe to the Merchants wife, in case that not knowing her own inclination, nor that of her husbands, she should think to ju­stifie her self with him giving him sonnets, having lost her chastity; and considering [Page 413] that to the Hebrews who knew themselves and knew God, that came to passe, which might have come to passe to the same woman, in case that she knowing her own inclination, and that of her husbands, should pretend in making sonnets to obey her husband, and not to wander out or exercise her self in other mat­ters in dishonour of her husband; I come to know the exceeding great inconvenience wherein they remain, who in the time of the Gospel pretend, and suppose to justifie them­selves by works; yea, and by works which are not commanded them: forasmuch as they cannot pretend obedience, as the Hebrew saints did, which obedience was imputed to them for righteousnesse, and held them united with God without committing adultery against God, as they who neither knowing themselves, nor knowing God, did pretend to justifie themselves by sacrificing.

In this discourse I learn two most important things.

The first is, that since it is true, that God demands not now of men that they should sa­crifice, demanding of them that they should believe, that they should accept the grace, the remission of sinnes, and the reconciliation with God which the Gospel offers them, shewing unto them how that God having put on Christ the sinnes of all men, he hath punished them [Page 414] all in him, and so his justice resteth satisfied: The man how much soever a sinner and wic­ked he be, who shall not hold himself pardoned and reconciled with God, and so for just; shall by this give testimony of himself, that he knows not God, since he doth not trust him­self on his word, and that he doth not know Christ, since he doth not stand assured that he is just in Christ. And if such a man shall pre­tend to justifie himself by works, he shall give testimony of himself, that he doth not know the naturall inclination of man; in such sort, that either I must know my self to be just in Christ, although I know my self a sinner in my self, or I ought to deny that which the Gospel affirms, that God in Christ hath punished the sinnes and iniquities of all men, and mine to­gether with them; or else I am constrained to say, that God is unjust, punishing sinnes twice, once in Christ, and another time in me. And because to say this would be impiety, and to deny the other would be incredulity, it re­mains, that I enforce my self to account my self pardoned, and reconciled with God, and so for just in Christ, subjecting the naturall light to the spirituall.

The second thing which I learn is, that it be­ing true, that the impossibility which is in man to accept this holy Gospel of Ghrist, pro­ceeds from a mans not knowing himself, nor [Page 415] knowing God, it belongs to every man to ap­ply himself in good earnest to know himself and his own naturall inclination, taking it even from Adam; and to know God, taking for his principall application continuall prayer, praying God affectionately and fervently, that he would open the eyes of his mind in such manner, that he may come to these acknow­ledgements, and praying him that hath be­gun to open them, that he would every day more and more open them. And in this man­ner if he shall not have begun to accept the ho­ly Gospel of Christ, yet in going on to take a­way the impossibility, he shall begin to accept it; and if he shall have begun to accept it, the difficulty which he finds in accepting it being taken away, he will accept it more and better, faith being efficacious in him to mortifie him, and to make him alive, with which things the Christian faith is confirmed in us, which is the foundation in that most divine confession of Saint Peter, Matth. 16.16. when he said un­to Christ, Thou art Christ the Sonne of the li­ving God, to whom be glory for ever Amen.

CONSID. CVIII.

BY that which I read in holy Scripture, and by that which I know in my self, I under­stand, that for to come to believe the good of Christs obedience, and that in Christs obedience we all obeyed, & that in Christs raising up we all arose; it is convenient and necessary to believe the disobedience of Adam, and that Adam dis­obeying we all disobeyed, and that in Adams dy­ing we all dyed. I say it is necessary for every man to believe the evil of Adam, that he may come to believe the good of Christ. For I un­derstand that it is impossible that a man should believe the good of Christ, if he do not believe the evil of Adam. Inasmuch as not believing it he shall not feel it, and not feeling it he shall not desire it, nor procure to free himself from it, and not desiring not procuring it, he will ne­ver come to believe the good of Christ, which is the proper medicine against the evil of Adam. But if he believe the evil of Adam, together with the believing it, he will feel it, finding himself in himself impious, unfaithfull, and the enemy of God; and as he shall know himself to be come into such impiety, and infidelity, and en­mity without his own proper fault, so he will easily reduce himself to believe to be able to [Page 417] come unto piety, fidelity, and friendship with­out his own proper merit; whereupon he will believe the good of Christ, and believing it he will feel it, feeling himself more faithfull, and more the friend of God in Christ; and then shall know with effect, that as the evil of Adams disobedience, whilest he did not believe, and not believing it did not feel 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 same manner efficacious, whilest he believes it, and whilest believing it he feels it, to make him in himself more faithfull, and more the friend of Christ. Whence I understand, that as they who believe the evil of Adam, do free themselves from it, and they who believe the good of Christ, do enioy it: so they who do not believe the evil of Adam, do not free themselves from it, and they who do not believe the good of Christ, do not enjoy it. It is very true, that as they who believe the evil of Adam and the good of Christ, passe through the evil of Adam, and the good of Christ is in part suspended in them: so they who do not believe neither the evil of Adam nor the good of Christ, passe through the good of Christ, and the evil of Adam is suspended in them. Inasmuch as they who be­lieve, passe through the miseries of this present life, and through death, which are things of the [Page 418] evil of Adam; whilest they stand in this pre­sent life, and whilest their bodies abide in the sepulchres, the good of Christ is in part suspen­ded in them. And as they who do 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 evil of Adam shall be suspended in them: so I understand as the evil of Adam was efficacious to make us all die, from which death notwith­standing they who believe are free; so the good of Christ is efficacious to raise us all up; of which Resurrection notwithstanding they shall have no ioy, who do not believe, because they shall not be in good estate therein. In Adam we all die, in Christ we all arise, 1. Cor. 15.22. And in the evil of Adam shall they all re­main, who shall not accept the good of Christ. But in the good of Christ none shall remain, but onely they who have believed him, and shall have accepted and felt it. For in effect the Re­surrection of Christ shall not be glorious, but onely for them, who believing themselves to be dead in Adam, and raised up in Christ, shall give themselves to live in this present life, as dead and raised up, beginning even now to live a life much like unto that, which they have to live in life everlasting; so that as the Vivificati­on is an imperfect Resurrection, so the Christian [Page 419] living in the state of this Vivification is imper­fect, albeit in respect of the living in the state of Depravation it is most perfect. And the draught of living in the state of the Resurrecti­on, inasmuch as it is imitable in the state of vi­vification, we see in Jesus Christ our Lord in his purity, bounty, fidelity, obedience and cha­rity. And here I learn two things. The one, that since a man believing the evil of Adam, frees himself from it, and believing the good of Christ, enjoyes it; it belongs to every one to believe this evil, and this good, not expecting for all that to feel it, that he may believe it; for this were to pervert the order which God hath set, who will that we shall believe before we feel; but believing that he may feel it: For be­lieving together both the evil and the good, the efficacy of the good will deprive us of the fee­ling of the evil, in this present life in part, and altogether in life eternall; inasmuch as we shall be then altogether free from the evil of Adam, and altogether intent to enjoy the good of Christ. The other thing which I here learn, is, that they who in this present life do not give themselves to live as dead and raised up, imita­ting the life of Christ, do not believe that they dyed in Adam, and that they rose again in Christ, how much soever they say and affirm that they believe both the one and the other. For if they did believe them, there is no doubt [Page 420] but they would apply themselves to live as dead and raised up, this being properly the efficacy of Faith, to reduce by little and little them that believe themselves in truth to be dead in Adam and raised up in Christ, to live as dead and as raised up; not because they intend to become just, but because they do now know and feel themselves just in Christ, and because they hope for the crown of justice, that is, immortality and life 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, and remain in the service of another King, is efficacious to make them leave the strange kingdome, and the ser­vice of the strange king, and return to their own kingdome, to serve their own King: so the ac­ceptation of the Gospel is efficacious to make, that all men who accept it, leaving the king­dome of the world, and the service of the world, should come unto the kingdome of God, and to the service of God: and that leaving to live according to the flesh, they should live accor­ding to the spirit: so that they who leave not the kingdome of the world, and the service of the world, and the living according to the flesh; give testimony of themselves, that they have not well accepted the Gospel, how much soever they say they believe it, no otherwise then they who do not leave the strange kingdome, and [Page 421] the service of the strange King, returning into their own kingdome, to serve their own king; give testimony of themselves, that they do not accept the indulgence of their King, how much soever they say they accept it, and believe it, since they do not the will of the king, which would the same from them, which God would from us; that is, that we should leave the 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 righteousnesse, and in the Gospel of his onely begotten sonne Jesus Christ our Lord.

CONSID. CIX.

DEsiring to resolve my self in the knowledge which as a Christian I ought to have of Christ, I consider in him two generations, the one divine, and the other humane: and two times, the one of shame, and the other of glory. According to the divine generation I know that Christ is the word of God, the sonne of God, of the same substance with the Father, and one and the same with him, so like unto him that he might well say to Philip, Philip, he that seeth me, seeth my Father also, John 14. This as I understand is that Word with which God [Page 422] created all things according as Moses saith, God said Let there be light; And according to that which David saith, by the word of the Lord were the Heavens made. Psalm. 33.6. With this word, I understand that God main­tains all things, conformable to that, In him was life, John 1. And to that, Upholding all things by the word of his power. Hebrews 1. This word I understand, by the work of the ho­ly spirit in the wombe of the most holy Vir­gin, God clothed with flesh, with intent to re­pair all things by him, as he made all things by him, and maintains all things with him. And I understand that this word of God, as Isaiah saith, chap. 53. was prosperous in Christ; inasmuch as that came to passe, which God in­tended in him, and by him. And so I under­stand, that it is one and the self same word, that of which S. John saith, In the beginning was the word, and the word was with God, and the word was God: and more beneath, And the word was made flesh: and that which S. Paul saith Col. 1. For by him all things were created, that are in heaven, & that are in earth. But setting my self to search in what thing this divine generation of the son of God, of the Word of God doth consist, in what manner the son is generated of the father, for what cause the Word is called the Sonne, and the Sonne is called the Word, I find my self so incapable of this knowledge, that [Page 423] I anew confirm my self in that which I have written in the 95. Consideration; That as the worms which are bred of the corruption of the earth, are altogether uncapable of the man­ner by which one man is generated by another; even so the men who are generated by carnall generation, are altogether uncapable, not onely of the manner how the Son of God was gene­rated, but also of the manner how the sonnes of God are regenerated by the holy spirit of God. And if I should understand in what manner Moses, and David, and Saint John, and Saint Paul understood it, that God created all things by his word, I should also understand this di­vine secret, which I go searching out. Wherein I go considering the power, wherewith Christ also in his humble state did that which he would, being suddenly obeyed by his creatures, none of them giving any further impediment, then was granted unto them. If it shall please God, that I be capable of this divine secret, be­fore I go out of this present life, I will also ad­joyn that here which he shall teach me to his glory, and the glory of Christ, and the good of those who are the sonnes of God in Christ, and through Christ. Otherwise I will content my self with 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 [Page 424] rejoyce in this, that at present I know that this Word of God, this sonne of God, with whom and by whom God hath created, and repaired all things, is of the self same substance of the Father, and one self same thing with him, and is eternall as he is. I understand, that the ho­ly spirit accommodating it self to our incapa­city, speaking with us, useth these words used amongst us, such as are word and sonne, not to the end, and by them we should comprehend the divine secret, but because we may have some name to expresse him by. According to this di­vine generation I understand, that Christ is the first begotten son of God by his eternity, that he was alwayes the Sonne, and that he is the onely begotten sonne of God by his singulari­ty, that he is onely 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 humane generation I under­stand, that Christ by the work of the holy spi­rit was generated in the womb of the most holy Virgin, in what manner I know not, to me it sufficeth to know, that the flesh with which the Word of God clothed it self in this world, [Page 425] was taken from that most holy Virgin, and according to this flesh I know Christ for the Sonne of David and of Abraham. And I see now in part fulfilled in him, the pro­mises of God made unto David, Psal. 89.34.35. asmuch as belongs to the perpetuity of the Kingdome in his seed; and those made unto Abraham, Genes. 13.16. and chap. 22.17. asmuch as belongs to the multipli­cation of his seed, and asmuch as belongs to the inheritance of the world. And I ex­spect to see them intirely complete in life e­ternall, the resurrection of the just being made.

According to this humane generation I know in Christ two times: the one of shame, and the other of glory. In the time of his shame I know him a man passible and mortall, with all the miseries which being annexed unto passibili­ty and mortality, do grow in man that lives in poverty. And I know him with flesh like unto mine, saving that his was not sinfull flesh, nor flesh subject unto sinne as mine is. In this time I know Christ most humble and most meek, he esteeming himself for that which he was, in that being in which he stood clothed with flesh, as one disguised amongst men, that he might be handled of men as a man. In this self same time I know Christ most obedient to his eternall fa­ther, most clean from all sinne, and therefore [Page 426] most just, and most holy; in such manner as he might securely say to them who persecuted him and calumniated him, Who of you can convince me of sinne? Joh. 8. And S. Paul speaking of him might well say, (2. Cor. 5.21.) He who knew no sin. And S. Peter 1.2. Who did no sin nor was any guile found in his mouth. And of this innocency of Christ all the Scriptures are full, as of a most necessary thing to be understood of all them who know themselves just in him, and by him.

In the time of glory I know Christ a man impassible and immortall, and I know him most glorious and most triumphant, as he who hath gotten absolute power in heaven and in earth, having obtained the kingdome of God, and the inheritance of God for Gods elect, having slain all of them in him, raised them all up in him, & glorified them all in him: & so that comes to be true of them, which is of him. In this time I know Christ for Lord, for Head, and for King of the people of God, of the Church of God, and of the elect of God. I know Christ for Lord of the elect of God, because he hath redeemed them with his precious bloud, delivering them from sinne, from hell, and from death, in which things the first man had set them, and unto which things he had obliged and made them subject. And because the Apostles in their writings do joy to call Christ Holy, they know Christ for the Head of the Church of God: For God [Page 427] having put in him his holy Spirit with all the treasures of his divinity, he communicates and distributes them most liberally to those who be­ing incorporated in him, appertain to the Church of God, to every one according to his capacity, doing with them that which my head doth with my body: that as my hand if it could speak, would say and affirm, that it feels that from my head there descends a vitall virtue, by means whereof it lives; so every one of those who being incorporated in Christ are of the Church of God, because he can speak, saith and affirmeth, that he feels that from Christ there comes unto him a spirituall virtue, by means whereof he lives a spirituall life. This S. John thus understood, (chap. 1.16.) when he said. For of his fulnesse have we all received, and grace for grace: and so S. Paul understood it, Coloss. 1.18. For it pleased the Father that in him should all fulnesse dwell. I know Christ for King in the people of God; for I understand that he is he who with his spirit rules and go­verns it, not onely in inward things and divine, as Head, but also as God: and in outward and corporall things, as King. In all which things being as they are the sonnes of God, as Saint Paul saith, Rom. 8, 14. they are led by the Spi­rit of God. And so I understand that the kingdome of God is not called the spirituall kingdome, because he governs us in spirituall [Page 428] 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 and 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; and that in life eternall God shall reign, but by himself onely: For then he shall be all in all. 1. Cor. 15.

In this manner I know Christ glorious for King of the people of God, for Head of the Church of God, and for Lord of the Elect of God. And I know Christ humble, most inno­cent and free from all 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-born, and onely begotten and I know that he is the Word of God with which God created all things; and I know him eternall and consubstantiall. And I hold for certain, that as the Christian faith shall go on being in me more efficacious, mortifying me and quickening me: so these knowledges of Christ shall go on being more clear, and more distinct, by which I shall go on from day to day, alwayes more knowing God as he may be known, whilest this flesh being passible and mortall, is not a subject to see Christ, and to see God face to face, as I shall see him in life eternall.

Having taken this resolution in the know­ledge which I ought to have of Christ, I go re­solving my self in the knowledge that I ought to have of them who are the members of Christ, considering every one of them a Sonne of God; not first-born as Christ, who alwayes was a Sonne, but an adopted Sonne by Christ, and in Christ; not begotten as Christ, who is the sonne by generation, but regenerated by Christ and in Christ, born the sonne of wrath, and re­born the sonne of God; not in the state of glori­fication, in which Christ is, but in the state of opprobry, in which Christ was; not Lord of Gods elect, but one of the number of them, who being elected of God are the servants of Christ, redeemed and bought by Christ; not head of the Church of God as Christ, but a member of the Church of God, of which Christ is the head; not King of the people of God as Christ, but governed by the spirit of Christ, by means of which spirit I know that all the members of Christ stand united amongst themselves, and united with Christ himself, and therefore united also with God, God abiding in them, and they in God. And so I see fullfilled that Prayer, which Christ made unto his Father for this uni­on ( John 17.) saying, That they may be one in us. And I understand, that in this union consisteth all the christian perfection. I pray God, that he do in such manner imprint this in [Page 430] my memory, that it may not sever it self, or de­part from it, not so much as for one moment, to the intent that I never may do any thing which shall not be worthy of this union, which I ac­knowledge from my Christ who is my Lord, my Head, and my King. To him be glory with the Father, and the holy spirit. Amen.

CONSID. CX.

A Most great testimony of Christian life is this, that according as a christian man goes perfecting himself in his christian customs, so he goes clearing himself in his christian concep­tions. Nay I hold for certain, that the selfsame christian spirit which goes perfecting him in his customs, goes clarifying him in his concepti­ons; insomuch that it can be hardly under­stood, whether the clarification in the concepti­ons comes from the perfection in the customs, or the perfections in the customs come from the clarification in the conceptions. And therefore it is sure to say, that both the one, and the other comes from the christian spirit, which doth mar­vellously work both the one and the other in them who accept the Gospel of Christ. This I have said to this purpose, that I having under­stood that the christian businesse is not science, but experience, and having by many compari­sons [Page 431] procured to make some persons capable of this truth, I have never remained satisfied in my mind; in such manner that it seemed to me that I had expressed after mine own manner my con­ceit, untill now that having in mine own judge­ment comprehended it with more clearnesse, it seems to me that I am able to expresse it better. And so I say, that between the believing, and accepting the christian things, Faith, Hope and Charity, with humane wit, or with a christian spirit; I know the difference, which I know be­tween accepting, and approving those three morall vertues, Magnanimity, Valour and Li­berality, and having them indeed. I say, that as there be men, who hearing others speak of these three morall vertues, and of the perfection of them, albeit they do not know them in them­selves, yet do approve them and accept them for good: so there be also of those men who hear­ing speak of those three gifts of God, Faith, Hope and Charity, and of the perfection, and efficacy of them; albeit they do not know them in themselves, yet they do approve them and accept them for good, believing that they who accept the grace of the Gospel, do enjoy the re­mission of sinnes, and the reconciliation with God through Christ, and approving the hope with which they expect the felicity of eternall life, and the love with which they love God above every thing, and they love their neigh­bour [Page 432] as themselves. And I say further, that as whilest they, who approve those three morall vertues not possessing them, albeit they willing­ly heare talk of them, through the desire which they have to possesse them; yet it is not so much as that it gives them entire satisfaction: nay ra­ther, when they look upon themselves, and find themselves without them, they grieve themselves, and are malecontent, and so much the more as it seems to them that the vertues are more per­fect, because they do 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 it gives them entire satisfaction: nay rather, when they look upon themselves, and find themselves without them, they grieve themselves, and stand male­content, and so much the more as it seems to them that the gifts are the more perfect, because they so much more loose the hope of obtaining them. Further I say, that as when it should happen, that those men who approve the three morrall vertues not possessing them, should come to possesse them, knowing themselves magnanimous, valiant, and liberall; they would affirm that they never well understood what thing these three vertues were, and would after a much other manner rejoyce to hear speak of [Page 433] them, knowing them to be in themselves: and albeit it would grieve them when they knew themselves imperfect in them, yet it would not grieve them that they should be so perfect as they are. So likewise when it befalls that the men who approve the three gifts of God not pos­sessing them come to possesse them, because God gives them unto them, knowing themselves en­dued with Faith, with Hope, and with Charity, they affirm that they never well understood what these three gifts of God were, and do most fully rejoyce and satisfie themselves to heare speak of them; and so much the more, inasmuch as they speak more highly of them, because they know them in themselves. And albeit they are sorry, and grieve themselves, when looking upon themselves they know themselves imperfect in them, yet it grieves them not that they be so perfect as they are; nay rather they are con­tent, and (if it were possible,) they would adde unto them much more perfection. So much is the satisfaction which they find in believing, hoping, and loving. In this manner I under­stand, that as none is capable of knowing what it is to be magnanimous, or valiant, or liberall, but onely he who hath magnanimity, valour, and liberality: so none is capable of knowing what Believing, Hoping, and Loving are, but he who through the Christian spirit hath the gift of Faith, Hope, and Charity. And so it [Page 434] comes to passe to be so true, that a man may as it were touch it with his hand, That spirituall and Christian gifts are not understood untill they be possessed.

In this discourse I understand all this.

First, that it being true, that none are cap­able of the gifts of God to understand them, but they onely who have them, it appertains to every person that would understand them, first to demand them of God, and not to think that he understands them untill that he know them, and feel them in himself, as the magnanimous knows, and feels magnanimity in himself.

Secondly, that they may say that they know, and feel the gifts of God in them, who find en­tire satisfaction, when they heare others speak of Christian matters; and albeit they are sor­rowfull, and grieve themselves, when they see themselves imperfect in them; yet they rejoyce, and content themselves that they should be so perfect as they are; considering that by how much they are the more perfect, by so much the more doth the glory of the Gospel of Christ, and of God come to be illustrated, and so much doth the basenesse and the vilenesse, the infirmity and 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 Gospel, he hath Faith, [Page 435] and is Just, and in desiring the day of judge­ment, hath Hope, and is holy; and in Loving God and his neighbours, hath charity, and is pious.

Fourthly, that as the magnanimous doth not loose his magnanimity for twise or thrise fal­ling into pusillanimity, except he neglect him­self in such manner that forgetting to be mag­nanimous he becomes pusillanimous. And what I say of the magnanimous, I say of the valiant, and of the liberall. So the just man by Christian faith doth not loose the justice of Christ for committing two or three iniquities, except he neglect himself in such sort of the Faith, that forgetting himself of his being just by faith he become unjust. And that which I say of the Just, I say of the Holy through Hope, and I say of the Pious through Charity: so if one demand of me saying, whether I believe, that he who hath by the gift of God Faith, Hope and Cha­rity, can come to loose his justice, his Holinesse, and his Piety, which he hath gotten with Faith, with Hope, and with Charity. I say unto him, that if it be possible that he should come to loose his Faith, his Hope and his Charity, it will be also possible, for him to loose his Justice, his Holinesse and his Piety, these being the effects of those. And I say unto him, that I hold it for more difficult, that one who hath by the gift of God, Faith, Hope and Charity, should [Page 436] deprave himself in such manner, that he should loose them, and with them should loose his Justice, his Holinesse, and his Piety; then it is for another, who is by naturall gift magnani­mous, valiant, and liberall, to come to make himself so pusillanimous, so fearfull; and so co­vetous, that he should loose his magnanimity, valour, and liberality. And I will say moreo­ver unto him, that as it is a secure thing for the magnanimous, valiant, and liberall to live upon his guard, suspecting himself, that if he should grow negligent, he might come to loose his magnanimity, his valour, and his liberality: so likewise is it a secure thing for the Just, Holy, and Pious to live upon his guard, suspecting himself, that if he should grow negligent, he might come to loose Faith, Hope and Charity, and with them Justice, Holinesse, and Piety. It is very true, that I shall hold him for much more secure, who by the inward spirit shall be assured that he can by no means come to loose his Justice, his Holinesse and his Piety, then that other, that alwayes lives upon his watch suspi­cious of himself. For I understand that the se­curity which is divine, mortifies, and kills all the desires of sinning, as that which is humane quickens them, and kindles them. And I un­derstand also, that the suspecting, which is as it were a fearing, even when it is of the holy spi­rit, being a thing proper to the Hebrews, is a [Page 437] thing of imperfect Christians; it being proper to the perfect Christians who have much Faith, much Hope and much Charity, to say with S, Paul, who shall 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 have Faith, who hath not Hope, and Charity; it being also impossi­ble that one should be just without being Holy and Pious. But of these Christian verities they are not capable, who have not experience in Christian matters, which they onely have, who by the gift of God, and by the benefit of Christ have Faith, Hope, and Charity, and so are Pi­ous, Holy, and Just in Christ, and do attend to comprehend that Piety, that Justice, and that Holinesse, in which they are comprehended, be­ing like unto God, and to the Sonne of God Jesus Christ our Lord, AMEN.