The Hundred and Ten Considerations

of Juán de Valdés

Translated from the Italian by John T. Betts

London: Bernard Quaritch, London, 1865

Table of Contents

Contextual introduction to Juán de Valdés, The Hundred and Ten Considerations
Preface
George Herbert to his friend Nicholas Ferrar
The Italian editor’s letter ‘to Christian readers

I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI LVII LVIII LIX LX LXI LXII LXIII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIV LXXV LXXVI LXXVII LXXVIII LXXIX LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC XCI XCII XCIII XCIV XCV XCVI XCVII XCVIII XCIX C CI CII CIII CIV CV CVI CVII CVIII CIX CX

Contextual introduction to Juán de Valdés, The Hundred and Ten Considerations

Gary Devery OFM Cap

Juán Valdés (1490-1541) had a significant influence on the currents of reform in the Catholic Church of Italy in the 16^th century, especially evangelical spirituality. Bernardino Ochino came within his circle of influence.

According to Michele Camaioni, evangelical spirituality, very broadly speaking, was the reading of the bible, especially the Gospels and the writings of Paul, with a lively faith that, while certainly not rejecting, placed less emphasis on external ceremony and pomp. It was the call of the living tradition expressed in the scriptures to seek a spiritual and moral life based on the experience of the primitive Church. It was a call to seek perfection by way of mental prayer and the imitation of Christ. Theologically, emphasis was placed on the Pauline-Augustinian Christology/anthropology of the incapacity of man as a sinner to fulfil the law and arrive at salvation without the divine intervention of grace and openness to the infinite mercy of God by means of a lively faith through the “benefits” of the birth, death and resurrection of Jesus Christ. Consequent to this and a natural and necessary corollary of a “lively faith” was a stimulus to incessant charitable activity, with special attention towards the needs of one’s neighbour, especially the poor and suffering. It did not seek to remain private but sought to engage in social transformation.^[1] With subtle changes of emphasis and practice, this description of evangelical faith could arouse suspicion in those looking for heterodoxic or heretical expressions of faith, especially in the climate the contemporary protests and reforms being undertaken by the likes of Luther, Melanchthon and Calvin.

Camaioni notes that the 1536 Capuchin Constitutions demonstrate the same concept of “spiritual observance” of the Rule and of the Gospel, central to the tradition of the spirituals amongst the Franciscans, as it had assumed in the spiritual climate the first half of the sixteenth century. “Spiritual observance” by this period had taken on a new and peculiar connotation that placed the primitive Capuchins in close affinity with the variegate elements of the broader Catholic reform that can be grouped under the umbrella of evangelical, Pauline and Valdesian soteriology, which fits into the evangelical spirituality.^[2]

The Hundred and Ten Considerations of Juán Valdés gives insight into his soteriology and evangelical spirituality.

The Hundred and Ten Considerations of Juán de Valdés

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Preface

That the English versions of the ‘CX. Divine Considerations’ of Juan de Valdés have become rare; that they are seldom attainable by purchase; that they are but occasionally to be found in private hands, and that a sight of them is only to be ensured by a visit to the British Museum or our University libraries; and that they are, besides, antiquated in style and unnecessarily obscure;-— these circumstances serve as plea and warrant for the present republication of them in a modem translation.

That these Divine Considerations still continue to be highly prized by the pious and learned of other countries is proved by the recent republication and retranslation of the work into the language in which it was written. The Italian version of 1550, the editio princeps, has been recently republished by Dr. Ed. Boehmer, of Halle; and there is a recent retranslation of it into Spanish, which has appeared in a handsome edition; Professor Schmidt, of Strasburg, has also retranslated it into French, although not yet printed; whilst there is a German retranslation of it in progress, if it be not already finished.

Of the English version, the first edition appeared at Oxford in 1638, in 4to; another was published at Cambridge in 1646, in 12mo. Nicholas Ferrar, the translator, forwarded his MS. to his friend George Herbert of Bemerton, for his opinion and advice as to its publication. Herbert, having annotated it, returned it to Ferrar with the following excellent letter, which was prefixed to the first edition, and the reader will regard it as the most interesting and striking indication of the character of the work that could be offered.

George Herbert to his friend Nicholas Ferrar

My deare and deserving Brother,

“Your Valdesso I now return with many thanks, and some notes, in which perhaps you will discover some care, which I forbare not in the midst of my griefes: first for your sake, because I’ would doe nothing negligently that you commit unto mee; secondly for the Author’s sake, whom I conceive to have been a true servant of God; and to such and all that is theirs, I owe diligence; thirdly for the Churches sake, to whom by printing it I would have you consecrate it. You owe the Church a debt, and God hath put this into your hands (as he sent the fish with mony to S. Peter) to discharge it: happily also with this (as his thoughts are fruitfull) intending the honour of his servant the Author, who being obscured in his own country he would have to flourish in this land of light, and region of the Gospell, among his chosen. It is true there are some things which I like not in him, as my fragments will expresse, when you read them; neverthelesse I wish you by all means to publish it for these three eminent things observable therein: First, that God in the midst of Popery should open the eyes of one to understand and expresse so clearely and excellently the intent of the Gospell in the acceptation of Christ’s righteousnesse (as he sheweth through all his Consi derations), a thing strangely buried, and darkened by the Adversaries, and their great stumbling-block. Secondly, the great honour and reverence, which he everywhere beares towards our deare Master and Lord, concluding every Consideration almost with his holy Name, and setting his merit forth so piously, for which I doe so love him, that were nothing else, I would print it, that with it the honour of my Lord might be published. Thirdly, the many pious rules of ordering our life, about mortification, and observation of God’s kingdome within us, and the working thereof, of which he was a very diligent observer. These three things are very eminent in the Author, and overweigh the defects (as I conceive) towards the publishing thereof, etc

George Herbert
Bemerton: Sept. 29 [1637]

Dr. Boehmer, who has been so variedly and so long engaged upon Valdés’ works, and who has recently become his biographer in Herzog’s Real Encyklopaedie, prompted by veneration for our author, and knowing that the English translation of Valdés’ CX. Considerations was in progress, wrote to the translator, and advised him ‘to make it as simple in mode of expression as it is in the original, unabbreviated and unchanged,’ and this advice has been studiously carried out; so that, without obtruding his own ideas, the translator has endeavoured to render those of Valdés as faithfully as Valdés did those of St. Paul. In Valdés’ letter of dedication to Giulia Gonzaga, prefixed to his translation of, and commentary upon, the Epistle to the Romans, he says: ‘I have desired to keep to the letter of the text, rendering it word for word as much as possible; for wherever I found ambiguity in the Greek text, I left it in the Spanish — that is to say, I did so wherever the text was as susceptible of one mode of apprehension as of another. I have done this, because in translating St Paul it has not been my aim to write my own conceptions, but those of St. Paul.’

My friend Benjamin B. Wiffen, who is well known for his successful researches in connexion with the writings and life of Valdés, and who has assisted to bring to light various of his works supposed by distinguished scholars to have been utterly destroyed and lost — such, for instance, as Valdés’ ‘Alfabeto Christiano’ — has now, in the history of ‘The Life and Writings of Juan de Valdés’ which is prefixed to this translation of the eCX. Divine Considerations, given extracts from his writings sufficiently copious to enable the general reader to form a conception of the scope and character of works which cannot be easily obtained for perusal, because, though reprinted this has chiefly been done not for the public at large, but in order to rescue them from total oblivion, by means of private circulation, and preservation in libraries.

These works of Valdesso are, to use Milton’s expression, ‘the precious life-blood of a master-spirit,’ — of an apostle, as it were, to the aristocracy of birth and intellect of his day; whom the Inquisition and the Roman Court feared and hated as an heresiarch, but who was acknowledged and honoured of the Holy Spirit to be the Father in Christ (1 Cor. 4:15) of such personages as Giulia Gonzaga and Vittoria Colonna, of Peter Martyr Vermiglio and of Galeazzo Caraccioli.

Peter Martyr Vermiglio, as Dean of Christ Church, Oxford, appointed by Cranmer interpreter of Holy Scripture, began his career at the University by expounding the First Epistle to the Corinthians — a book upon which Juan de Valdés had written a commentary — doing so, as Josiah Simler says, ‘because therein are handled divers and many principal matters which served for the controversies of the time, in such sort that the doctrine of this epistle, if it be profitably and aptly read, may cure all the faults wherewith the sincerity of the Church is corrupted.’

At the death of Edward VI., Peter Martyr Vermiglio, to escape the persecution of Mary, had to fly England, and filled Protestant chairs both at Strasburg and Zurich; his friend and pupil, Bishop Jewel, sought safety in exile likewise, and during many years was received as a member in Peter Martyr’s household, living at his table.

The Zurich letters witness with what reverence both Archbishop Cranmer and Bishop Jewel held Peter Martyr as the master-spirit in Israel; and can it be otherwise than deeply interesting to the English reader to study the sentiments of Juan de Valdés, who moulded the mind, in Evangelical doctrine, of Peter Martyr, the arch-counsellor of the recognised founders of the English Church?

JOHN T. BETTS.

The Italian editor’s letter ‘to Christian readers’

Celio Secondo Curione, a servant of Jesus Christ, to all those who are sanctified by God the Father, and saved and called by Jesus Christ our Lord; mercy, peace, and the love of God be multiplied to you.

Behold, brethren, we do not here present you Boccacio’s Cento Novelle, but the Hundred and Ten Considerations of Valdés, the importance of which I am about to declare to you. Many, both ancients and moderns, have written upon Christian topics, and some of them have done so better than others; but it would possibly be difficult to find out the man who, since the days of our Lord’s Apostles and Evangelists, has written better, more soundly, and more divinely than Juan Valdés. Certain it is that some of them have left great books, both ponderous and numerous; but there are amongst them many that are but of little importance, not much calculated to promote Christian life, but charged with improfitable questions and philosophic disputations, from which thousands of inconveniences have sprung up in Christ’s Church. And in order that it may be seen that what I say is true, I will here set forth some of those inconveniences, from which an estimate may easily be formed of the rest. Then, in the first place, because they have written such very great books, they have not been able to avoid lies, follies, and vanity; for as the wise man says (Eccles. 5:7), ‘Where there are many words there are also divers vanities.’ Then these great writers have dragged all Scripture into doubt and disputation, and have instituted a school where everything is called in question to such an extent that they have brought the doctrine of the Son of God and of His Apostles, and the infallible and most certain hope of eternal life, into utter uncertainty. But amongst the other inconveniences of which I am about to speak, this is not the least important: with their very extensive and almost infinite number of books, men have been led aside and alienated from the study of the truly Holy Scriptures, and from the contemplation of the simple truth; and they have converted disciples of Christ into disciples of men; and to such a pass are we come that greater and more implicit faith is given to those who are styled doctors, than to the simple doctrine of Christ, just as if Christ and His Apostles were not the true and eternal doctors and masters of the Church. This forsooth is the benefit, this the edification, which redounds to the Church of God from these huge volumes!

Our Lord Jesus Christ, to whom the salvation of His Church has been more dear than His own life, seeing this, has stirred up and awakened some, and has opened their eyes, who should by gentle stages bring back His sheep to the verdant and wholesome pastures of the Holy Scriptures, and to the pure, clear, and sweet fountains of the word of God. Here each one has striven according to the talent, that is to say, the gift received; but it appears to me, and I hope that it will so appear to all who have a true taste of the doctrine of Christ, that this our author, in these his Divine Considerations, and in some other of his writings, has so well considered the duties of the Christian, and has enabled us all to do the same, that but very few can go beyond him. He, indeed, has not written such great volumes, nor such worthless ones, but his are small and few; they are, moreover, pure, clear, and truly divine. Many have written on the virtues, habits, and duties of a wise and good man, as Aristotle, Panaetius, and Cicero, and amongst Christians Ambrose, and in this age Tommaso Venatorio;^[1] but no one of them has soared in his writings to such a height, nor demonstrated so powerfully, nor reasoned so sweetly, nor with such majesty, nor with such authority, nor with such grace, as our Valdés.

This, this is truly worthy to be called the book of Christian duties, the book of Christian demonstrations, and of truly divine speculations. It shows the origin, cause, progress, and end of every movement, of every action, of every event that is done under heaven, whether of God or of the devil, whether of the pious man or the impious, and all these from clear, certain, and undoubted Scriptural principles, accompanied by such beautiful and appropriate examples, similitudes, comparisons, divisions, and definitions, that unless we are extravagantly obstinate, and destitute of common sense, we must needs acquiesce in what it represents as being due to God, to self, and to our neighbour, and how great is the benefit of Christ and what the advantage derivable from Christ’s weakness and power. His humiliation and exaltation, our mortification and vivication, election and reprobation, and a thousand other beautiful and useful topics which admit of clear apprehension; so that by being conversant with this book you will better understand all vital Scriptural truths, than by means of the grand and ponderous commentaries of many authors.

But for bringing to our knowledge and into our possession this great and heavenly treasure, we are all indebted to Maestro Pietro Paolo Vergerio, who was, in the course of Divine Providence, instrumental in causing it to be printed. Coming from Italy, and leaving a feigned bishopric to come to the true Apostolate to which he was called by Christ, he brought with him many beautiful compositions, and did as men are wont to do when either their own home is burnt down, or when a town is sacked or destroyed, for then everyone escapes, with whatever in his house he prizes as dearest and most precious; so our Vergerio, holding nothing so dear as the glory of our Lord Jesus Christ, brought with him those things which might serve to illustrate and extend it. He left, therefore, his earthly treasures, and bore away with him the celestial and divine, amongst which this is one of the most beautiful and rare that can be imagined. And knowing that good and excellent things are so much the greater, better, and praiseworthy, in proportion as they are communicated to a greater number of persons, he left with me these ‘One Hundred and Ten Considerations’ in order that I might get them printed, which I have done, as you see, with all the diligence in my power. These Considerations, as is known to many, were originally written by the author in Spanish, and afterwards translated by a pious and worthy person into Italian, and hence it is that they are not wholly divested of the Spanish idiom peculiar to them; and there are moreover still some words of the author’s vernacular, although they are but few.

For Juan Valdés was by birth a Spaniard; of a noble family, of honourable station, and a splendid knight in the service of the Emperor, but of much higher rank and much more splendid as a knight of Christ. He was not, therefore, very assiduous as a courtier after Christ had been revealed to him, but remained in Naples, where, by suavity of doctrine and holiness of life, he gained over many disciples to Christ, especially amongst gentlemen and cavaliers, and some gentlewomen, most praiseworthy and exalted in all that could challenge praise. It seemed as if he had been appointed by God as the instructor and pastor of noble and illustrious persons: although his benignity and charity were such that he surrendered his pleasure to every mean, low, and rude person, and made himself all things to all men in order to gain over all to Christ. (Rom 1; 1 Cor. 9.) And not only this but he has enlightened some of the most renowned Italian preachers, which I know from having conversed with them. He never married, but his continence was such that it was never called in question; whilst he was, to the best of his ability, assiduously intent upon real mortification; in which, when death found him, he was perfectly mortified, to be afterwards perfectly vivified at the resurrection of the just and to rejoice in it with Christ our Lord. He died in Naples about the year 1540.

He has also left some other excellent and pious compositions, which, as I hope, will, through Vergerio’s help, be communicated to you. Come, then, brothers and sisters in the love of God and in the precious blood of Jesus Christ, take this treasure, and attach no importance to the mere possession of it, but cherish it for the use and the fruit that is to be gathered from it. He has not considered these beautiful things for the sake of providing food for the imagination only, but to put that which he had considered and resolved into practice. We must needs have knowledge, but it is also necessary to combine practice with it; for all the praise due to every virtue and art consists in exercise and in actions adapted to the particular virtue and art. And you who spend all your time unprofitably in reading the Cento Novelle of Boccacio and similar authors, lay them aside for a while, and read these Considerations of Valdés, which are truly novels; for they treat of that great, divine, and joyful novel of the Gospel of Jesus Christ, of the great pardon of sins, of reconciliation with God, made by the death of God’s Son. Here you will find the true and holy love of God and of Christ to the human race; here you will learn the true embraces and the true kisses given by the Holy Spirit; and here, finally, you will learn what are the true delights and pleasures of souls enamoured of God and of Christ, and disenamoured of the world.

And if the language do not appear to you so polished and elegant as that of Boccaccio, remember what Paul, that great Apostle of Jesus Christ, says in 1 Cor. 4:20, ‘The kingdom of God consists in power’ of the Spirit and not in elegance of diction. Not that this style of speaking is to be despised; on the contrary, I find it very appropriate and excellent, with reference to what it desires to express, which is the prime merit of an author.

But here I conclude my discourse, not to detain you any longer from the sacred perusal of these Divine Considerations; in reading which, you will yourselves diligently consider them, with prayer to God for me and for all, that we may all be enamoured of Christ and be incorporated with Him, just as He is incorporated with us, — to whom be all honour and glory eternally.

Basle, in the year MDL. the first of May.

The Hundred and Ten Considerations of Juán de Valdés

Consideration I

How it is to be understood that man was created in the Image and Likeness of God.

Oftentimes have I studied to understand in what that Image and Likeness of God properly consists of which the Sacred Scriptures speak, when they declare that man was created in the image and likeness of God. So long as I strove to understand it by consulting authors, I made no advance towards its apprehension, because I was led by reading, at one time to entertain one opinion, and at another time another; until, gaining the conception of it by reflection, it appeared to me that I apprehended it, or at least that I began to do so; and I feel certain that the same God who has given me the knowledge I possess, will give me that which I still want.

I understand the Image and Likeness of God to consist in His own peculiar Being, involving His impassibility and eternity, as likewise His benignity, mercy, justice, faithfulness, and truth. I understand that God created man in the terrestrial paradise with these qualities and perfections, where, prior to his disobedience to God, he was impassible and immortal — he was good, merciful, just, faithful, and true.

As I understand, the first man lost this image and likeness to God by disobedience to God, and so he became passible and mortal — he became malevolent, cruel, impious, faithless, and mendacious.

After I understood this by reflection, desiring to compare it with Holy Scripture, I find that it coincides admirably with what St Paul says in Eph. 4:22-24, Col. 3:5-9; and thus I am so much the more confirmed in my conclusion.

And proceeding still further, I understand that this image of God was in the person of Christ, as far as His soul was involved, prior to His death, whence He was benign, merciful, just, faithful, and true; and with reference to soul and body, after His resurrection, inasmuch as He now possesses, in addition to benignity, mercy, justice, faithfulness, and truth, both immortality and impassibility.

Moreover, I understand that they who, being called and drawn by God to the grace of the Gospel, make Christ’s righteousness their own, and are incorporated into Christ, recover in this present life that part of the image of God which relates to the soul, and in eternal life recover also that part which relates to the body; and thus we shall all, through Christ, come to be like God, as Christ is; each one in his degree — Christ as the head, and we as the members.

And it will truly be the greatest felicity to see in men, goodness, mercy, justice, faithfulness, and truth; and to see them likewise impassible and immortal — to see them very like Christ, and to see them very like God: and to see that the glory of God increases with this happiness of man, and that the glory of the Son of God is thereby promoted also, through whom we shall all confess that we have attained our happiness, all recognising as our Head the self-same Jesus Christ our Lord.

Consideration II

That the happiness of man consists in knowing God, and that we cannot know God unless we first know Christ.

Many have laboured much, desiring to understand in what man’s happiness properly consists; and having striven to do so as men, by human intellect, they have all erred in their imaginations, as they are wont to err in almost everything, the knowledge of which is sought through the same channel. That which I say so many have laboured anxiously to understand, our Lord Jesus Christ teaches in these words: Haec est vita aetema ut cognoscant te verum Deum solum et quern misisti Jesus Christum (Jn. 17:3). ‘This is life eternal, to know Thee the only true God, and Jesus Christ whom Thou hast sent:’ as if He had said, men’s happiness consists in this, that they know God and Christ. But though Christ teaches this, they alone understand it who cease to be men — that is to say, who lay aside the image of Adam and put on the image of Christ — because these alone know Christ, and only in Christ and through Christ do they know God.

Truly, men attain, whilst but men, to a certain knowledge of God, by contemplation of the creature, but they do not realise happiness by this knowledge; for in truth happiness is not involved in it, but consists only in that knowledge of God which they alone acquire who have ceased to be (mere) men, and being incorporated into Christ know God, by first knowing Christ. And I understand that the reading of Holy Scripture and the contemplation of the creature serve to increase and augment in them that knowledge of God which involves happiness and eternal life.

The knowledge which they acquire of God who know Him through the creature, I conceive to be similar to that knowledge which an inferior artist acquires of a consummate painter by looking at his paintings; and the knowledge which they acquire of God who know Him through the Holy Scriptures, I conceive to be similar to that which an ignoramus, or an unlettered man, acquires of a highly celebrated author by reading his works. And the knowledge which they who know Christ, and are incorporated into Christ, have of God, I conceive to be similar to the knowledge which I have of a monarch through the sight of his portrait, and through an exceedingly minute account of all his habits, by the report of individuals who are upon very intimate terms with the monarch. I conceive that they who know God after this fashion, in reading the Scriptures, know Him as a learned man knows a great author — by reading his works. And I conceive that these very same individuals, in contemplating the creature, know God as a good painter knows a perfect artist — by studying his paintings.

Having apprehended thus much, I understand in what man’s happiness consists, and I find myself happy, and I understand much better than I ever previously did the great obligation under which men lie to God, and to the Son of God, Jesus Christ our Lord.

Consideration III

Of that wherein the sons of God differ from the sons of Adam.

We are sons of God just so far as we submit to be ruled and governed by God. Thus St Paul says: Qui spiritu Dei aguntur, ii sunt filii Dei (Rom 8:14) — ‘They who are led by the Spirit of God, they are the sons of God.’ And hence it is certain that he who is a son of God, submits to be ruled and governed by God; and that he who is ruled and governed by God is a son of God: and, on the other hand, they who are ruled and governed by human wisdom are sons of Adam; and the sons of Adam are guided and governed by human wisdom, because they neither know, nor are conscious of, any other rule or control. I understand this rule and control as exerting an influence on the body as well as on the soul.

The sons of Adam, guided and governed by human wisdom, have certain medical laws to preserve and maintain health, and they have others to regain health when sick; having, as they have, herbs, roots, and many other things of which they avail themselves to do so. But the difficulty is for them to know the time and season when to employ these things, which is almost impossible.

These same sons of Adam, in order to preserve their souls in purity and simplicity, have the laws of God and the doctrine of Christ and His apostles. But the difficulty is for them to understand these laws and this doctrine, and to understand their application, which I hold to be still more impossible. But were either one or the other possible, I might perchance admit that, as they know how to apply those drugs in the preservation and maintenance of bodily health, so likewise they, by knowing how to apply Holy Scripture, might preserve and maintain moral health. But holding both to be impossible, I hold it to be equally impossible for a son of Adam to maintain either bodily health or spiritual health.

The sons of God, as they inwardly mortify their human wisdom, so do they equally renounce the utility of medicine, together with all things appertaining and belonging to it, accepting God alone as their physician, who is their Father, by whom they are immediately governed, and kept in bodily health, of which, if they have not as much as they desire, they have at least as much as suffices to promote their spiritual health, which is with them the principal thing. God permits them to fall sick, but it is at one time to mortify them, at another to try them, and again that they may know Him to be their Father and Lord; and when they are sick, He frequently restores them, without the use of the medicines which the sons of Adam employ. These same sons of God, in their drawing near to Him resemble those Samaritans who said to the woman: Non propter tuam loquelam (John 4:42) — ‘Now we believe, not because of thy saying;’ and applying the words to the Sacred Scriptures, they say likewise, Non propter tuam loquelam. We have another law and another doctrine, which keeps and preserves us in holiness and righteousness; this is the Spirit of God, who dwells in us, who so guides and governs us that we have no need of any other rule or control as long as we will not forsake our Heavenly Father. And as it is possible that an individual may be a son of God, and yield himself up to be guided and governed by God; so it is possible that a son of God may preserve and keep himself in bodily and spiritual health.

The sons of God indeed employ physicians and medicines to preserve bodily health, as they also employ Scripture to preserve spiritual health; but they do so without placing confidence in either one or the other, because all their confidence is placed in God. Moreover, they observe time and place with reference to the preservation of their bodily health, just as they observe certain ordinances for the preservation of their spiritual health. This they do, rather in external conformity with the sons of Adam than from any conscious necessity of such observances. Nevertheless, these being governed by God only, obey the will of God and depend solely upon it. They understand these truths, for they experience them; but others find them exceedingly intricate, because animalis homo non percipit ea quae sunt spiritûs Dei (1 Cor. 2:14) — ‘The natural man discerneth not the things of the Spirit;’ and for this reason he ever censures and condemns them.

In order to be better understood I offer this simile. Two men would fain ford a great river. A man well acquainted with the river comes up to them, and says, ‘If you will pass over, you have but to go down into it here, and then you have to regulate yourselves thus and thus; but if you wish me to take you over, follow me, and do so fearlessly. One of these two men, confiding in his natural sagacity, and in what he had been told, begins to ford the waters alone; I take this man to represent the sons of Adam. The other, confiding himself to the man acquainted with the river, follows him; this one I take to represent the sons of God.

And as I hold it certain that the folly, presumption, and error of the sons of Adam is much greater than that of him who, when he might cross the river with a guide, and safely, ventures to cross it alone; so, again, I certainly hold the prudence and discretion of the sons of God, who submit to be ruled and governed by the Spirit of Christ, to be much greater than that of the man who wishes to cross the river with a guide rather than alone.

And it is to be understood that we are to that extent the sons of God, in which we are incorporated into Jesus Christ our Lord.

Consideration IV

The origin of the vindictive principle in man, and what effects result from the long-suffering with which God defers the punishment of the injuries done Him by men.

Placing on the one hand all the injuries that men have done each other from the beginning of the world to the present time, and placing on the other hand only those which a man does to God in the course of a single day, it appears to me that the latter transcend the former in heinousness and aggravation, in quality and quantity, beyond all comparison.

Proceeding further, and considering to what extremes the vindictive affections are carried out by men (for there are but very few injured men who, being able to avenge themselves, do not take revenge); and considering that God, being able to annihilate all those who offend Him with a nod, not only does not annihilate them, but, on the contrary, tolerates them, bears with them, and makes them the recipients of His favours — I have set myself to examine whence the vindictive principle in man proceeds, and what are the effects of the long-suffering of God. And I hold it to be certain that the vindictive principle in man proceeds from the depravity of the first man; being satisfied that, if human nature were not depraved, all vengeance would be most alien to man. For the first man having been created in the image and likeness of God, it is manifest that he was created with feelings alien to vindictiveness, since we know such feelings are so to God. Thus much with reference to man.

From the long-suffering with which God bears the wrongs which are ordinarily done to Him, I consider all the effects that I am going to mention flow; and they are in my opinion worthy of profound consideration. The first is, that many of these wrongdoers and impious persons become His worshippers, and pious; which would never have come to pass had they been punished at the time they did the wrong.

The second is, that had God chastised the wicked immediately upon transgression, within a short time all the impious in the world would have been consumed; and there being no longer any impious persons, the pious would have no opportunity of exercising their piety, which is necessary in order that, being purified by exercise, it may shine forth to the glory of God.

The third is, that the pious, considering how alien vengeance is to God, and reflecting that their business in this life is to recover the image of God, in which the first man was created, bring their minds to lay aside every feeling of wrath and of vengeance, expressing themselves, when assailed, in these or similar terms: ‘My purpose is to recover the image and likeness of God, in which the first man was created; this was wholly alien to vengeance, since God, being able to avenge Himself, does not exercise revenge; hence it is not for me to avenge myself, but to do that which my God does, in order that I may attain to be like Him.’

I find these three effects which conduce to the welfare of the pious, and I find two others that conduce to the prejudice of the wicked.

The first, that just in proportion as they succeed, do they offend and work injury; and thus in the same proportion do they augment and aggravate their eternal condemnation. The second, that in the disquietude and travail which they suffer in their consciences, they begin to feel in this life what they will have to suffer in the other; they desire to die, thinking to become free from punishment; but, on the other hand, they would fain not die, doubting lest they should augment it. So that in the longsuffering with which God endures and defers vengeance of the wrongs which men do to Him, I find three things which are to the advantage of the pious, and in the same I find two things which are to the prejudice of the wicked; whence it appears to me, that as even that which is good in itself recoils prejudicially upon the wicked, so also that which seems to be evil proves advantageous to the pious, who hold and embrace that piety which is acquired through faith in Jesus Christ our Lord I will add here three things:

First, that God, in commanding me to pardon those who do me wrong, virtually commands me to be like Himself, and that I should do as He does.

Secondly, that the vindictive principle emanates from a base mind; and that the inclination to pardon emanates from a generous mind.

Thirdly, that the Christian, seeing that he can pardon an injury with greater facility than he can avenge it, recognises that God desires of him that which is very easy for him to do, and that which is most becoming and useful for him. And in this way he knows how great is the love which God bears to men, for whose sake he carried out the rigour of His justice upon His only-begotten Son, Jesus Christ our Lord.

Consideration V

Upon the difficulty there is of entering into the kingdom of God; the mode of entry, and in what it consists.

Man naturally does not confide in his fellow-man, unless it be in reference to what he cannot do himself; neither does he confide in God, unless in reference to what he knows and sees he cannot attain by means of any creature. Such is the wickedness of the human mind. And hence, the more a man is favoured with creature advantages, the more difficult is it for him to be brought to confide in God.

And that such is the fact, we may learn from the sick, of whom those only are brought to resign themselves to the will of God, who are destitute of means to pay for physicians and medicine: and those likewise who, though they have the means, are at last brought to despair of help from either one or the other.

Hence I am led to reflect upon man’s perverseness and to meditate further upon the goodness of God, inasmuch as He still helps and favours those who, through their inability to resist further, submit themselves to His will; and disregarding, as for that matter, how far we have been pious or impious. He is simply intent to keep His word, by which He has engaged Himself to help those who submit themselves to Him.

That this is true we have constant proofs, not only in what I have stated about sickness, but likewise in everything occurring to man in this present life. Precisely that which we have seen experimentally in external things, I feel assured we shall be able to see in those which are internal; for man is never brought to commit his justification, his resurrection, or his eternal life to God, until he knows and sees them to be unattainable by creature agency.

Now, reflecting that the rich man has, as he thinks, the means of availing himself of creature agency, both for external as well as for internal things, without submitting himself to the will of God, that He may dispose of him as He pleases, I understand the reason why Christ says, in Matt 19:23, ‘that it is difficult for a rich man to enter into the kingdom of heaven’ — that is, that he be brought to resign himself to the will of God, and to allow himself to be guided and governed by God, renouncing the guidance and governance of human wisdom, and renouncing the assistance of the creature.

Whence I gather that God first opens the eyes of any man — be he rich or be he poor — whom He purposes to introduce into His kingdom, so that he may know his own impotence, and how impossible it is to the creature to give Him that which He aims at and desires. And I consider the difference between the pious and the wicked, when commending themselves to God, to consist in this, that the wicked submits to God when he can no longer resist; and the good man submits to God whilst he might still further use and avail himself of creature help, and this both as to external things and internal things. And I think that a man may know when he has inward confidence in God, by what he discovers of his outward reliance upon God.

Those who are in the kingdom of God in the way I have described, are the poor in spirit, whom Christ commends. David felt himself such when, in Psalm 50:17, he called himself poor and needy. And I consider that such have partly attained what is sought in the prayer, Adveniat regnum tuum — ‘Thy kingdom come.’ And contemplating the felicity that results from being and remaining in this kingdom, I understand the motive why John began his preaching with announcing this kingdom, and the reason why Christ began His with the same, and the reason why He sent forth the Apostles for the very same purpose. Whence I gather that the beginning, middle, and end of Christian preaching should be to preach the kingdom of God, and to constrain men to enter into it, renouncing the kingdom of the world, and all that belongs to it.

The men who are, as it were, the natives of this kingdom, I look upon as being planted in God, as a tree is planted in the earth; and as the tree subsists and produces flowers and fruits by the virtue communicated to it by the earth; so he who is planted in the kingdom of God, subsists and produces flowers and fruits by the Spirit of God, which guides and governs him. And such an one is a son of God, is just, and will rise glorious, and have eternal life, because he is conformed to Jesus Christ, the Son of God; and, in addition — Matt vi. — he enjoys this world’s goods little or much, as best comports with the glory of God.

Between that which those persons know and understand of this kingdom of God, by what they read and what they hear, who are outside it; and that which those know and understand of the same kingdom, by what they feel and by what they experience, who are within it; I recognise a much greater difference than between what those persons know and understand of the rule and government of a most perfect king, by reading and hearsay, who are outside it, from what those know and understand of the same rule and government, from sight and experience, who are within it.

I will add what is in my judgment apposite: that precisely as diverse plants in the same meadow imbibe the virtues of the soil in different proportions, according to their respective qualities — the one more, the other less; one after this fashion, and another after that: so, according to the diverse constitutions of those who are in God s kingdom, God communicates His Spirit to them in different degrees — to one more, to another less; and to one after this fashion, and to another after that. And all are in the same kingdom, and all participate of the same Spirit; as all the plants that are in the same meadow, all participate of the same virtues of the soil. And as the plants, were they endowed with the faculty, would affirm the truth of what has been said of them; so they who belong to the kingdom of God, because they have the Spirit, declare that to be true which has been said of them, recognising everything as proceeding from the favour of God, through Jesus Christ our Lord.

Consideration VI

Depravity in man is of two kinds — the one natural, and the other acquired.

I look upon every man who is not quickened by the Holy Spirit as subject to a twofold depravity — the one natural, and the other acquired I understand the natural one to be expressed in that passage in Job 14:4, Neque infans unius diei — ‘They go astray from the womb;’ and in that in Ps. 11:5, In iniquitatibus conceptus sum — ‘In sin did my mother conceive me;’ and in that of St Paul, Eph. 2:3, Eramus naturâ filii irae — ‘We were by nature children of wrath;’ and similarly in all those places of Holy Scripture in which our human nature is condemned. I understand the acquired one to be set forth in Gen. 6:12, Omnis caro corruperat viam suam — ‘All flesh had corrupted his way; ‘ and in that passage of St Paul in Rom. 7:9, Ego autem vivebam sine lege quondam — ‘For I was alive without the law once;’ and generally in all those passages of Holy Scripture which speak of the corruption of our flesh. The acquired proceeds from the natural, and the natural is inflamed by the acquired.

Of these two kinds of depravity, I apprehend that the natural one cannot be rectified save by grace; and thus I apprehend that those persons only are freed from it, who by faith enter into the kingdom of God, and become children of God by the Holy Spirit which dwells in them. So that, in those who know Christ by revelation, and accept the covenant which He established between God and man, believe, and because they believe are baptized, their natural depravity is corrected, and they only retain that which is acquired. From this they gradually free themselves, receiving for that end the help of God’s Spirit. And whilst they are thus freeing themselves from it, their offences are not imputed to them as sin, because they are incorporated into Christ Jesus, and on that account, as St Paul says, Rom. 8:1, ‘Nothing now brings them under condemnation.’

I apprehend that just as the acquired depravity which incites the natural is acquired by habit, so it may be laid aside by habit. And to accomplish this, I understand that they are helped by the laws and precepts which human prudence devises, so that a man may by himself free himself from acquired depravity and from inflaming natural depravity, as we read that many have freed themselves. But man will never free himself from natural depravity by himself, because, as I have said, we are freed from this by the grace of Jesus Christ our Lord.

Consideration VII

It is God’s will that we commit to Him the execution of all our desires.

True indeed it is, that we know many things by experience which we never should have understood by the aid of speculation only. Having frequently purposed to do many things, each more pious, more holy, and more Christian than the other, and having observed that my purposes almost always issued contrarily to what I had designed, and that many pious, holy, and Christian things in connection with myself have succeeded without my ever having exerted any previous thought or deliberation respecting them, I found myself as it were perplexed, not understanding wherein the secret lay.

I did not marvel that things upon which I, as a man, had resolved, should issue contrarily to what I wished; but I did marvel that the same should occur to me with reference to things upon which I, as a Christian, had resolved: and finding myself in this perplexity, it happened that I read that declaration of St Peter, in Mark 14:31, Si oportuerit — ‘Though I should have to die with Thee, yet will I not deny Thee.’ And reflecting that, although the resolution was pious, holy, and Christian, the issue was the reverse of what he had resolved; I understood the reason why my resolutions proved wholly in vain. It was because I resolved without taking into consideration my inability to carry into effect what I had resolved. Moreover, I learned that though God chastised my thoughtlessness by not permitting me to succeed in what I desired; yet, on the other hand, He satisfied my desire by permitting me to succeed in what I had never striven after, never hoped for, nor aimed at. Whence I have gathered that it is the will of God that I am so dependent on Him, that I never resolve or propose anything without having Him present to my mind, without laying before Him my good purpose, and without leaving to Him its execution; and that not only in things which relate to outward and bodily life, but likewise in those relating to inward and spiritual life. This the Divine will so checks me, that although I know what I have said to be what He demands of me, yet I do not dare to resolve, saying ‘I will do so and so;’ because I know my inability to carry it out. And not daring to make resolutions, I venture to desire to be ever conformed to this will of God, and to leave the execution of it with God; and I am assured that God in His mercy will favour me in this my good purpose; and I am convinced that I ought to regulate myself in all things after this manner. Fresh desire to confide in God in all things will come upon me, and I shall commit myself to Him, in order that He may carry this my purpose into execution. Thus I desire to be ruled by love, hope, and self-denial; in a word, by all that may conduce to make me like Christ and like God, and in all that may redound in bodily and spiritual advantage to my neighbours; so that whilst the purpose remains lively and entire in me, its execution is left to the goodness of God. I entreat every Christian thus to regulate himself, or, more properly speaking, thus to submit himself to be ruled by God, assuring him that God will not only fulfil his desires, but will satisfy him in many other things which will be done to the glory of God, to his own edification and to that of his neighbours, without his ever thinking of them, hoping or desiring them; God will do this through Jesus Christ our Lord.

In proof of what has been stated, I hold that a man naturally resolves only to do, or not to do, what he believes himself capable of doing; no man resolves to bring about either wet or fine weather. Whence I gather that our resolutions will never be free from arrogance and presumption if we think that to be in our power, which is no more in it than to bring about wet or fine weather. Hence it is not our province to make resolutions, but to desire and to leave the execution of what we desire with God. And, keeping the same end in view, I hold that we ought, in our Christian resolutions, ever to reflect whether that which we resolve upon be pleasing to God or not; because it is a mark of great ignorance, to resolve to do something to the honour of God, of which we are not certain that it is pleasing to God. And thus I feel assured that our resolutions will then be good and wise, when they are conformable to God’s will concerning us, and conformable to our ability; seeing that it is folly to promise another what we are not able to perform. And this being the truth, it has been well said that resolution consists in desiring, leaving the execution of our desires with God; being assured that He favours us in them, through Jesus Christ our Lord.

Consideration VIII

The covenants which our Lord Jesus Christ established between God and men.

We men, in recognising our existence as derived from God, are born under obligation to love God, to depend on Him, and to submit ourselves to be ruled and governed by Him. This obligation, thwarted by our depravity and evil inclination, draws us in the contrary direction. We may call this obligation a law of nature, and we may say, that the law which God gave the Hebrews, by the hands of Moses, came to discover our obligation and depravity, Rom. 3:20. For ‘by the law is the knowledge of sin.’ And so powerful is this evil inclination in the minds of men, that, however much they may strive, they never succeed in the full discharge of their obligation. God, knowing this, sent His only begotten Son, made man, into the world, and willed that His justice should be executed upon Him for that wherein all men had failed, and should thereafter fail, in the obligation incident to their birth. So that this is the covenant between God and man: that they believe and hold that that justice which was executed upon Christ, the Son of God, frees and exempts them from the punishment which they deserved, in having failed in the obligation under which they were born; and that God justifies them, and accepts them as His adopted children, and as such rules and governs them during this life, and afterwards raises them up and will give them eternal life. Human wisdom is incapable of admitting this covenant: because, in the first place, looking upon Christ as an ordinary man, it does not apprehend that He is the Son of God; besides, it does not see on what basis the truth of this covenant is laid, so as to believe it, to hold it undoubtingly, and to rely on it. To attain this, a particular and peculiar revelation from God is needed, which may cast down all the arguments of human wisdom; so that holding it as assured and settled, that Christ is the Son of God, and that the justice which was executed upon Him exempts us from responsibility in having failed in our obligation, we oblige God to justify us, according to the covenant which He has entered into with us. And being justified, we are incorporated into Christ and grafted into Him. Precisely as a plant is sustained by the virtue of the earth where it springs up, or is planted, so we are sustained by Christ’s virtue, in which we are planted in order that we may persevere in the covenant.

Two other covenants depend upon this covenant. The one is, that we believe that Christ rose from the dead glorified, and that faith in this gives us fellowship in Christ’s resurrection, so that we rise again even as He rose, and that God will accomplish in us what He wrought in Christ. Human wisdom finds no grounds to warrant belief in this resurrection, and does not believe it; but the man who has accepted the first covenant, easily accepts this second. The other covenant is, that we believe that Christ lives evermore with God, in the highest exaltation; and that this faith gives us eternal life, and that by this faith God works in us what He wrought and still works in Christ. Human wisdom finds no grounds to warrant the hope of eternal life; but the man who has accepted the first covenant, through revelation, and through the first has accepted the second, easily accepts this third. So that, we, being assured that Christ is the Son of God, accept the covenant of justification by faith, which gives us fellowship in Christ’s death; we accept the covenant of Christ’s resurrection, which gives us fellowship in the resurrection; and we accept the covenant of eternal life, which gives us fellowship in the eternal life wherein Christ lives.

We believe four things, and God works four things in us. We believe that Christ is the Son of God, that He died, and rose again, and that He lives; and God makes us His children, justifies us, raises us again, and gives us eternal life. We enjoy the two first in this life, and they bring it to pass that we love God, that we depend on Him, according to the obligation with which we are born, having in a great measure overcome our evil inclination; we shall enjoy the two others in a future state. And experiencing, in this life, in the two first things, the truth there is in the covenant which Christ established between God and us, we are assured of the truth there is in the two second, which we shall realise when it pleases the Divine Majesty for us to do so: in the meanwhile, let us wait and persevere in the covenant and covenants which have been made with us by Jesus Christ our Lord.

Consideration IX

One excellent privilege of piety.

All the good works to which we are excited in this life, stand related either to humanity or to piety. That we have been created men, leads us to sympathise with, and help each other; that is to say, in all things that belong to the comfort of life. Piety leads us to confide in God, to love Him, to depend upon Him: leads us to confide in Christ, to love Him, and to preach Him: leads us to mortify our fleshly affections and lusts: and leads us to contemn all that the world prizes, such as honours, station, and wealth. There shall be a person wholly alien to piety, who, led by his humanity, will exercise himself not only in all offices that stand related to it, but, beyond these, will discharge those that stand peculiarly related to piety — striving to fulfil the one, and partly performing the other; and there shall be another decidedly pious, who not only will exercise himself in duties peculiar to piety, but moreover in those which are peculiar to humanity, ever discharging them when an opportunity presents itself. And as the alien to piety, exercising himself in duties peculiar to piety, does not exercise himself in piety, but in the duties which stand related to humanity, because his principal design is his own peculiar interest, which is incident to his being human; so, on the other hand, the person who is decidedly pious, exercising himself in the practice of duties incident to humanity, practises himself in piety, because his principal design is the glory of God, which is the characteristic of piety. And it will come to pass, that an alien to piety will preach Christ, yet will not exercise himself in piety, because his principal design will be his own glory and his own private interest; and, on the other hand, it will come to pass, that a pious man will do good to one that is without piety, and will practise himself in piety, because his principal design is the glory of God; and although he was not moved to that by Christian charity, but by human pity, nevertheless he exercised himself in piety. Whence I gather, how very great are the advantages which they enjoy who have piety wrought in them by the Holy Spirit, and communicated to the faithful through Jesus Christ our Lord.

Let me add, that he who is a stranger to piety is not only precluded from the perception of this difference between the works of the two classes of persons which is here laid down, but likewise precluded from knowing that he never practises piety himself; whilst the pious man perfectly well understands when he exercises himself in matters peculiar to humanity, and when he exercises himself in matters peculiar to piety: and this he does by reflecting for an instant, or, more properly speaking, by not forgetting himself. But, indeed, it is true that these privileges of piety are as books, as Isaiah says,^[2] ‘which God hath prepared for those who love Him;’ that is to say, for those who come to know and love Him, being justified by faith in Jesus Christ our Lord.

Consideration X

In what respect the state of that Christian who believes with difficulty, is better than that of another who believes with facility.

Amongst those who bear the Christian name, I note two classes of men: the one, to whom it is extremely easy to believe all that is said to them in matters of religion; and the other, to whom it is extremely difficult. And it appears to me that the facility of belief in the one springs from superstition, and slight consideration; whilst the difficulty in the other springs from excessive consideration. The former never take counsel of human prudence upon any subject whatever; whilst the latter call in its aid upon every occasion, and are brought with difficulty to believe in anything which human prudence does not approve. The former believe many things that are false, along with some that are true; and it does so happen, that they give much greater credit to the many things that are false, than they do to the few that are true: the latter do not believe the false, and hesitate to accept the true. Pondering the matter more deeply, I find that the former are assured as to the true things they believe in by the Spirit of God, when He is communicated to them, and by this attestation they are by degrees disabused as to the false, which they thus gradually abandon.

Again, I find that the latter have it certified to them by the same Spirit of God, when He is communicated to them, what things are true; and by His attestation they are strengthened in the belief of things which are true, and in the disbelief of those which are false. So that the Holy Spirit, by its entrance into two individuals — the one of whom is very easy of belief, and the other very difficult — places them in this condition, that the one struggles with himself, labouring to dispel from his mind those untruths which he so easily accepted; whilst the other struggles with himself, labouring to attain conviction of those truths which, when delivered by men, he was unable to believe.

Both these men have to strive; but I hold the position of the man who found it difficult to believe, better than that of the man who found it easy to believe: and this for three principal reasons. The first, because the man who is aided by the Holy Spirit, and has many other subsidiary helps, finds it more easy to believe the truth than to disbelieve falsehood; the difficulty in doing which is owing to superstition and various other things. The second, because the man who believes easily may readily be deceived; whilst he to whom it is hard to believe is with difficulty misled. And the third, because the person who is ready to believe remains for a long time under various delusions, as did those in the primitive Church who were converted from Judaism to Christianity; and he who is slow to believe remains free from every error, since he only believes what the Holy Spirit teaches him.

Hence I conclude that the position in which the Holy Spirit places the person who believes with difficulty, when He begins to teach him, is beyond all comparison better than that in which He places the man who believes easily. Again, I am clearly of opinion that he who believes, without having been taught by the Spirit of God, relies more upon opinion than upon faith, and is ever involved in error and false conceits. Whence it should be understood, that when a man believes alike in all the statements made to him, he is without the Spirit of God; he believes upon report, by human suasion, and by received opinion, and not by revelation, nor by inspiration. And it being true that the Christian’s happiness does not consist in believing merely, but in believing through revelation, and not by report, — we are to conclude that the Christian’s faith is not what is based upon report, but that the Christian’s faith is by revelation alone: and this is what makes us happy; it is what brings with it love and hope, and is what purifies the heart, and it is also what is in every respect pleasing to God. May we be enriched with it by God Himself, through Jesus Christ our Lord!

Consideration XI

In what manner the justice of God redounds to the advantage of those who, through revelation, believe in Christ.

All the attributes which the Sacred Scriptures ascribe to God, appear, even to human prudence, to redound to the welfare of man, with the exception of one, which appears to be prejudicial to him. It is well for man that God is omnipotent, generous, wise, true, benign, merciful, and pitiful; but it does not appear to be well for him that God is just; for God being just, and man unjust, man does not see how he shall escape the judgment of God. But the goodness of God is so great, that it is His will that even this His perfection, which to our minds appears injurious to man, should redound to his welfare no less than all the rest. He determined to inflict upon His own Son all the rigour of that justice which He ought to execute upon all men for all their impiety and sins, in order that men holding this truth for an assured fact — to wit, that God has executed the rigour of His justice upon His own Son — may know that it is as much to their welfare that God is just, as that He is merciful: it being sure that, in administering justice, He cannot fail to save those who regard the punishment already inflicted upon God’s own Son as their own. Whence I understand, and assure myself of the fact, that God revealed to the Old Testament saints, that His justice should be carried into execution upon His own Son, Jesus Christ our Lord; and therefore they would hold it as certain that it was nothing less favourable to them that God was just as well as merciful, together with all His other attributes and perfections.

Again, I understand that men, who are not assured by revelation that God has visited the rigour of his justice upon Christ, as we have already stated, ever dread God’s judgment; and it is a fearful thing to them that justice is an attribute of God, because they do not know how to satisfy it. This dread gives birth to superstitions, scruples, and ceremonial observances. From all which, we, who, through revelation, are come to the knowledge of Christ, are free, having the certainty that God, being just, will not chastise us twice. We believe in the Gospel, which assures us that we have been punished in Christ; and in this we feel assured, knowing that God is just, and that we have already been punished in the cross of Jesus Christ our Lord.

Consideration XII

In what manner the reason of our inner man assists us, as do the eyes of our outward man.

Having frequently stated that man, in order to dwell and abide in the kingdom of God, must needs mortify his reason and his human wisdom in all and everything; this being true, it may be doubted for what purpose God placed reason in man, since He will not allow him to make use of it whilst he lives in His kingdom. To this, it appears to me that I may answer without hesitation, that God placed It in the inner man for a similar purpose that He placed eyes in the outward man — that just as the external eyes are able to see the sun, not of themselves, but by the sun itself, and likewise all that the sun discloses; so reason, which is in the inner man, is able to know God, not of itself, but by God Himself, and likewise all that God manifests.

The first man, proud of his reason, wished to know God without God, as if one wished to 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 men who have imitated him, seeking to know God simply with their reason, by means of the Scriptures and of the creature, are still more rash than those who, not wishing to see the sun by the sun, attempt to see it by the light of a candle.

Now, this being true, we understand that God has placed reason in man, in order that he, by it, may know God; but it must be by God, and not by his own speculations. It is well that God requires man to mortify his reason, so far as it presumes to know God, and the things of God, by itself alone, without the Spirit of God, — if he desire to know God and to abide in His kingdom in the way it behoves him to do. Of this mortification we have already spoken many times, and said it is that which is revealed to us by our Lord Jesus Christ.

Consideration XIII

An allegory, which shows in what the Benefit consists which the human race has received from God, through Christ.

The vassals of a great King rebelled against Him. For the revolt He condemned them to death, confiscated their estates, and banished them from His kingdom. Condemned, despoiled, and expatriated, they entered into the service of foreign kings, the enemies of their natural liege Lord. The King, as He was benignly disposed towards His vassals, deferred for a while to act against them; and because He was desirous that they, who were wanderers in exile, should return to His kingdom, first executed the rigour of His justice upon His own Son, and then sent an universal proclamation throughout the world, in which He declared that His justice was already satisfied, and that He had already pardoned all who had rebelled against Him, encouraging them to return to His kingdom, and promising them the entire restitution of what they had lost. The persons who were criminally involved in this rebellion heard this proclamation; some of them, pretending that they were not involved in it, rejected the amnesty; for it seemed to them that its acceptance was a confession that they had been rebels. Others, although they knew themselves to be rebels, would not give credit to the proclamation; it appeared to them too strange a thing that the King should pardon them on account of His Son’s obedience to Him. Similarly, some others, though they knew themselves to be rebels, — though they held the proclamation to be genuine, — though they took a copy of it, and even themselves published it, yet dared not return to the kingdom, but sought, on the contrary, in every possible way, to obtain pardon from the King by services, gifts, and presents, being unwilling to avail themselves in any manner of the King s generosity, or of His Son’s obedience; and as they never came back to the kingdom, their property was never restored to them. Thus, neither of these classes availed themselves of the general pardon; so that, as far as they were concerned, it was just as if it had never been offered. There were some who, knowing themselves to be rebels, and giving full faith and credit to the proclamation, trusting to the Kings word, accepted the general pardon, and returned to the kingdom, submitting themselves in all and everything to their Kings government. And although they might at first have somewhat doubted as to the pardon, and so much the more because they saw that that property of which they had been deprived was not all at once restored to them, yet, continuing to reside in the kingdom, and seeing that the King treated them kindly, and that He gradually restored to them what they had forfeited by the rebellion, they likewise persevered in testifying that they had been pardoned, and had heartily to congratulate themselves that they had returned to the service of their own King, and to remain under His rule and government. And because they had experienced the evils incident to rebellion and exile, they terminated and renounced all their friendly relations and associations with other men, as also all their own peculiar designs, which, as they thought, might induce them to rebel again. Occupying and exercising themselves in doing this, they gradually acquired such credit with the King, that He not only restored them all they had lost through rebellion, but made them valuable presents, and treated them as if they never had been rebels.

This is the allegory; and, although it be clear enough in itself, I am unwilling to leave it without some further explanation. And I say that the first man, being in the kingdom of God, and having been created in the likeness and image of God, rebelled against God; through that rebellion he was despoiled of the image and likeness to God, was exiled from the kingdom of God, and was condemned to death; and almost all the whole human race was thus in exile, and for a long period in the service of Satan. God, desirous in His mercy to remedy this evil, first executed the rigour of His justice upon His own Son, Jesus Christ our Lord, and then sent to have it proclaimed throughout all the world that His justice was satisfied, that He had pardoned all those who were rebels, and that they might, at pleasure, return to the kingdom from which they had been banished, and that He would restore to them His image and likeness which they had lost. This proclamation has been heard throughout the whole world. And some men, esteeming themselves to be saints and righteous, have thought that pardon had nothing to do with them, because they held that where there was no crime, there could be no pardon; and thus they let it pass. Others, though they held themselves to be rebels, distrusted the pardon, because it appeared to them too strange a thing that God should pardon and receive them into His kingdom, and restore to them what they had lost through rebellion, on account of the righteousness and obedience of another. There are others who, though they know themselves to be rebels, and look upon the pardon as reliable, and receive the Gospel, read it and preach it, yet they cannot bring themselves to enter into the kingdom of God; because they trust more in themselves than in God, and thus prefer to remain under the rule of their human wisdom, rather than to enter the kingdom of God. These think they ought to earn the pardon of their rebellion by their industry and diligence, and by their own merits. And because neither the one class nor the other enter the kingdom of God, they experience none of its benefits, neither do they enjoy God s liberality nor Christ’s obedience. To this position they are brought by their own arrogance and presumption, and thus they ever remain in a state of revolt. But there are those who know themselves to be rebels to God, and give full faith and credit to the general pardon which, on the part of God, is proclaimed to them in the Gospel; and then instantly, and without further deliberation, accepting the pardon, enter the kingdom of God, renouncing the kingdom of the world and the rule of human wisdom. These persons, though they doubt to some extent at the outset — doubt as to the pardon, doubt as to the government and rule of God — yet, as they do not depart from the kingdom, they go on to acquire assurance as to this and the other point, and so much the more as they feel God gradually restores to them His image and likeness, which the first man lost through his rebellion, with all the other privileges forfeited through the same rebellion. And because the principal punishment of the rebellion was death, although He does not free them from temporal death, since they die like other men. He frees them from eternal death, promising them resurrection, and giving them an earnest of it in an internal quickening and in Christ’s resurrection. These live in consummate happiness, wholly intent upon mortifying their human wisdom and reason, and all those other things which led them to their former rebellion, and might lead them to another. In this course they continue and persevere, and thus go on to acquire such favour with God, that He not only renders them conscious of pardon and the happiness which is involved in being in His kingdom, and possessing whilst there the image of God, but He bestows on them many other favours and graces, receiving them as His sons. This kingdom is begun in this present life, and is continued in the future life; and all this happiness these men recognise as God’s bounty, through the obedience of His only begotten Son, Jesus Christ our Lord.

Consideration XIV

Amongst those things which we are bound by Christian piety to believe, what that is which is most difficult of belief.

Having at times occupied myself with the consideration, how difficult it is to bring the human mind duly to believe the truths of Christianity when it is engaged in contemplating and reviewing them, I am now led to examine which, among them all, presents the greatest difficulty; and I conclude that it is the general pardon following upon the execution of God’s justice on Christ.

I am brought to this conclusion by considering that, all men being alive to their own interests, easily give credence to those things, the belief of which does not involve loss to themselves; and that they believe with difficulty those things which may possibly damage them. However true it be that, amongst all the truths of Christianity, this general pardon is the only one which, as has been said, could redound to the damage of the person believing it, in the event of its proving to be untrue, it appears that my conclusion is good, holding that of the truths to be believed, this is the most difficult to believe. I might fortify this my conclusion with many arguments; but this appears to me so sufficient, that I am willing to be contented with it, confirming it with what is seen by experience: because, even the man who lives in the belief of the proclamation, which is published throughout the world, of a general pardon, and shows that he believes, by divesting himself of every external justification, and by entering boldly into the kingdom of God, in which God provides for His people equally in things affecting the body and the soul; — even such a one finds great repugnance in his mind, when he would bring himself to a state of unreserved trust in God for the support both of body and soul. For he is ever meditating and saying within himself — ‘And should it be untrue that God will, without anxious care on my part, provide all that is necessary for my support, what will become of me?’ ‘And should it be untrue that God, having executed upon Christ the rigour of His justice, and that the proclamation of a general pardon is published by His authority throughout the world, I shall have been bitterly trifled with.’ And it is certain that, in proportion as a man argues thus with himself, will it appear to him that he might himself make provision for both one and the other.

Proceeding further, and being desirous of examining as to which man had the greater difficulty in confiding to God, whether the support of the body or that of the soul; I think that it would be the support of the body. I think so, because man is brought with less difficulty to expect that from God which he most assuredly holds himself to be unable to attain by his own efforts. It being, therefore, true that man distrusts himself more with relation to his justification, than with relation to his bodily support, we may conclude that a man is brought with greater difficulty to rely on God for his bodily sustenance than for his spiritual. Having arrived at this point in my meditations, I clearly understand why it is difficult for the rich man to enter into the kingdom of God (Matt 19:23). And being desirous of persuading my mind that it may be brought to depend on God in bodily things as well as spiritual, I call to mind how Christ promises to give the former by way of addition to those who seek the kingdom of God (Matt 6:33); and I think that, finding all to be true that Christ promised me in things pertaining to the soul, I have no reason to doubt that He will be found equally true in what pertains to the body. When this fails to satisfy me, I think thus: Since I am justified through acceptance and belief of the proclamation of general pardon, and since I have entered into the kingdom of God, from which the first man was exiled through rebellion, I go on to recover the privileges which the first man lost through his rebellion; ought I to doubt that God will provide me with external things, without my solicitude? — since it is true that the first man, whilst he remained in the kingdom of God, was provided with them, without solicitude on his part. And that this is true, I know it from the fact, that amongst the other punishments with which God visited his rebellion, was this: Sudore vultus tui vesceris pane — ‘In the sweat of thy brow shalt thou eat bread’ (Gen. 3:19).

From all these considerations I gather, that it is the right thing for me to be mentally intent to depend upon God, as well for the support of the body as for that of the soul; and so much the more for the support of the body, since I have accepted and believe the proclamation of general pardon, and have entered into the kingdom of God; and especially since I know it to be true, that man is brought with greater difficulty to trust God for the former than for the latter. In the next place I gather, that then I shall be completely a citizen of the kingdom of God, when I shall wholly depend upon God, being a living and true member of the Son of God, Jesus Christ our Lord.

Consideration XV

How Christians should bear themselves under their tribulations, afflictions, and labours.

Because human wisdom, as we have at other times stated, holds it to be humility not to trust God, and that it is arrogance to confide in Him; it is necessary for the Christian to be ever on his guard, that it do not sell him white for black, nor black for white. When a pious man is overtaken with some great trial and grief, he is tempted by the devil, through the medium of human wisdom, persuading him that it is wrong to believe that God is engaged to deliver him from that grief and trial in which he finds himself; and that the only thing which it is his duty to do, is to bring his mind to be content with whatever it may please God to appoint. This counsel appears devout and pious, but, examined by a Christian spirit, there is a despair and distrust recognizable in it, which lies in the first proposition, in which it is declared that it is wrong to trust in God; and though the second proposition, that of mental submission, be good, the first spoils it. Now, in order that the second may be good, the Christian spirit makes the first good, persuading every devout person whom it sees in grief and trouble, that God has promised to honour those who honour Him; and that He will not allow them to be maltreated by men of the world, but that, on the contrary. He will take great care of them, both in assistance and defence. Dost thou honour God? — then thou mayest be assured and certain that God honours thee, and that He will right early deliver thee from the grief and trouble in which thou art involved; so that the impious, who wish thee evil, shall have no cause to rejoice in thy calamity. By this suggestion, all God’s promises on this head, given in Holy Scripture, recur to the Christian’s mind; and when the saint under trial is prepared to receive this truth, and remains steadfast and firm in this hope, it may persuade him to bring his mind to acquiesce in God’s design in that trial. And in such case, acquiescence in the Divine Will is pious and holy, because it is based on a confidence that is in itself pious and holy.

Human wisdom opposes itself to this, and says, Having seen that God permits His people to be persecuted, afflicted, and maltreated, on what canst thou, as a Christian, base thy confidence that He will deliver thee from this affliction and travail? To this the Christian spirit replies. It is true that God permits all this to happen to His people; but He does so when calculated to promote the cause of the Gospel, the manifestation of His glory, or the glorification of His name, but not to gratify the malignity and base desires of men of the world. Truly God does consent that His saints be maltreated, when they are maltreated because they are saints, and from this results all that we have said; but He does not suffer them to be so, when maltreated as men, from worldly motives, because He has engaged His word to do just the reverse. David exults in that he, throughout the course of his life, had never seen a righteous man abandoned by God (Ps. 37:25); and all the righteous may exult for the same reason; for, although God permits them to suffer, when they suffer as saints and righteous, He does not allow them to suffer under circumstances which happen to men indifferently in this present life.

From all that has been said, we may conclude that a Christian, when maltreated for his piety and righteousness, should resign himself and all his concerns into God s hands, bringing his mind to acquiesce in all that God shall ordain in His disposal of him, rejoicing that God’s name should thus be magnified in it and by it; and that, when he is maltreated simply as a man of the world, he is to believe and be assured that God will deliver him from that grief and trouble to his great satisfaction and contentment, and he ought to bring his mind to be satisfied with the way in which God shall deal with him. And this is the truly Christian disposition of mind, only to be found in those who are incorporated into Jesus Christ our Lord.

Consideration XVI

That God’s promises belong to those who believe them.

Christian piety insists that the Christian hold it as certain and assured that God is engaged to uphold him by His grace and in His grace in this present life, and that in the other life He is engaged to give him immortality and glory. Human wisdom, assuming or feigning piety, would persuade the Christian that he ought to feel assured that God will do this for him, but upon condition that he have faith, hope, and love, which are the gifts of God that impart to the Christian both life and being — not understanding that the extent of a man’s possession of these three gifts will be relative to that of his assurance and certainty of the two things upon which Christian piety would have the Christian to be sure and certain, since these two things involve faith and hope, from which springs and proceeds love. Whence we fully gather that it is the duty of the Christian to stop his ears to human wisdom, and to open them to the promises of the Holy Spirit; and thus look to be assured and confirmed in the two first things. I understand that the extent to which he will attain and possess the three Christian graces, faith, hope, and love, will be in proportion to the certainty and assurance with which he holds that God is engaged to support him in this present life, through His grace and in His grace, and that He is engaged to give him immortality and glory in the life to come.

For the pious Christian will say, I know that God only calls those to Himself whom He has first known and predestinated; again I know, that those whom He calls, them He also justifies and glorifies; and I know for certain that He has called me, and therefore I am certain that He has known and predestinated me, and that He has justified me, and that He is engaged to glorify me. Let him hold this, and remain assured of it, never in the least doubting; for the promises of God are fulfilled to all such. Many authorities of Sacred Scripture may be cited to prove this true, but it would be better to say thus: the truth of this is not believed unless felt experimentally, and this experience belongs only to those who are incorporated in Jesus Christ our Lord.

Consideration XVII

The manner in which a man should form his resolution with reference to the world and to himself, in order to become a true Christian.

All Christian duty consists in the exercise of confidence, faith, and love — for these combined, constitute piety, justification, and holiness: since by confiding, man acquires piety; by believing, he acquires justification; and by loving, holiness. In order to confide, believe, and love, it is necessary to be wise, to understand, and to know; to be wise in selecting the object in which we ought to confide; to understand what it is we have to believe; and to know what we ought to love. Of this wisdom, knowledge, and intelligence, man is incapable — partly from natural depravity, arising from original sin; and partly from that which is acquired by evil habits and worse practices.

The wise man understood this when he said, that ‘Divine knowledge does not enter into an ill-disposed mind, and does not abide in a sinful body.’ Whence I understand that it behoves the man who desires to exercise confidence, faith, and love, in order that he may attain piety, justification, and holiness, to apply himself to be wise, to understand, and to know; divesting the mind of every evil inclination, withdrawing the body from every evil practice and from every evil habit. Moreover, I understand that, in order to divest the mind of every evil inclination, it is necessary that a man courageously and magnanimously take his resolution with reference to the world, turning his back on all its honours and glory and esteem, neither coveting nor wishing for them in anything, nor in any manner, but extinguishing all ambition and self-esteem. In the next place, I understand that, in order to withdraw the body from every evil practice and from every evil habit, it is necessary that a man be determinedly self-resolved, effectively renouncing all those things from which he may derive any satisfaction or bodily gratification; breaking off from every such thing, withdrawing from it, and abhorring it. Because, by acting thus he will purify soul and body, and will render himself capable, God granting him wisdom, intelligence, and knowledge, of receiving them; and thus he will come to attain confidence, faith, and love, and will be pious, just, and holy, and consequently will be a true Christian.

I understand that Jesus Christ our Lord invites every one to take this resolution, saying, in Matt 16:24 — Qui vult post me venire, abneget seipsum, et tollet crucem suam, et sequatur me — ‘He who will come after me, let him deny himself, and take up his cross, and follow me.’ And I understand that a man then takes his cross upon himself when he voluntarily endures the martyrdom with which men of the world choose to torture him, whether bodily or mentally. The true Christians of the primitive Church endured that of the body, when they who were the open enemies of God and Christ took away their lives because they believed in Christ. True Christians have endured, and still do endure, that of the mind, when, having trod in the steps of those of old, they are despised and treated as vile and spiritless, and are robbed of their honour and fair fame by those who are the concealed enemies of God and of Christ. And I consider this to be the most cruel, the most terrible, and the most insupportable of all martyrdoms: and the man who stands firm and constant under torture of this kind, may account himself to be a true martyr of Christ.

Again, I understand that to the resolution which man has to form with himself and with the world, and to the martyrdom to which he ought to offer himself, Christ added (Matt 16:24), Et sequatur me — ‘And let him follow me.’ I understand that man does not acquire piety, justification, and holiness by the resolution nor by the martyrdom, but by the imitation of Christ, as far as by imitating Christ he succeeds in recovering the image and likeness of God in his mind, in which the first man was created, looking forward to recover it bodily at the resurrection of the just, when, having acquired impassibility and immortality, Christians shall rejoice for ever with Jesus Christ our Lord.

Consideration XVIII

What ought to engage the attention of the man who aspires and desires to enter into and remain in the Kingdom of God, and what to this end he brings of his own.

Understanding what our Lord Jesus Christ says (John 6:44), that no man can come to Him unless His eternal Father draw him; and understanding what St Paul says (2 Thess. 3:2), Non omnium est fides — ‘All have not faith,’ and that faith is the gift of God (Eph. 2:8), I understand, likewise, that it is not in man’s power to believe, to love, and to confide: nor is it in the power of man to know God, or to know himself, or to hate the world and himself; since it is necessary that all this be brought about by the peculiar and special favour of God; so that it is manifestly beyond man’s power to make himself inwardly pious, just, and holy, it being God’s province to effect all this.

On the other hand, understanding the numerous exhortations and admonitions with which Scripture abounds, by which all men, without exception, are exhorted and instructed to be pious, righteous, and holy, I understand that it is every man’s duty to aspire after, to desire, and to attain piety, righteousness, and holiness; but by asking it of God, seeking to obtain it wholly from Him and through Him, and understanding that it is the Christian’s duty, who is seeking and asking this, to exert himself studiously and diligently in all that relates to himself, and that appears within his power, as, for instance, in curbing his affections and lusts, at least in those externals which admit of being curbed, or in averting his eyes from what gratifies the sight, in withholding his ears from what would excite them with delight, and thus in all other external sensations, which the Christian may conquer, by withdrawing the body when he might be unable to withdraw the mind. But beyond everything else, and chiefly, should the Christian be attentive not to please men of the world, neither holding with nor adopting the tone of their conversation, ever remembering what St Paul says (Gal. 1:10), Si hominibus placuero, Christi servus non essem — ‘For if I yet pleased men, I should not be the servant of Christ.’ In such circumstances he will have to obey this rule: Should he be invited to please man by irreligious conduct, he will in no way gratify them; but to every solicitation to act in harmony with religion, let him ever consent; and in things indifferent, let him oblige the world in such as are distasteful to himself, but he is not to do so in such as are personally agreeable to him. Thus he will be brought not to please men when they solicit an irreligious line of conduct, or one that would be agreeable to himself; and thus he will not refrain from obliging them in order to disoblige them, but in order that he may not offend against religion, and that he may not pamper his mind with the aliment of self-satisfaction. A man will easily accomplish this, by prayerful dependence upon God, and by ever living superior to himself — by conceiving of himself as living amongst worse than mortal enemies, against whom it is one’s duty to be ever on the watch, that nothing may occur inadvertently. And whilst engaged in these exercises and occupations, it will never occur to him that he is through them to acquire piety, righteousness, and holiness; but he will only seek to keep his mind well awake, and his habits well regulated — so that, when it shall please God to give him piety, righteousness, and holiness, it may descend on his soul as beneficially and as successfully as the rain upon a good soil when it has been ploughed and cleaned from briars and stones: holding it beyond all question, that as the husbandman, when he clears the land from briars and stones, places God under no obligation to visit it with rain and sunshine; so man, by purging and cleansing his bodily appetites and the affections of his mind, places God under no obligation to bestow His Holy Spirit upon him. But as sun and rain work more effectively upon land that has been ploughed and cleaned from briars and stones, so the Holy Spirit operates more effectively upon a mind that is found free and purged from affections and lusts. And in this manner the Christian understanding the duties devolving upon him, and practising them, and understanding what he has to expect from God, and longing for it, will find himself within a short time much conformed to the image of God, and to that of Jesus Christ our Lord.

Consideration XIX

Christian life consists in this, that man esteem himself dead to the world, and that he aim to live to God.

The appellation ‘Christian’ when first employed, was in the eyes of the world so vile, despised, dishonourable, and abject, that only those persons adopted it who, being called of God, and having suppressed all desire of ambition, glory, and worldly repute, esteemed and judged themselves wholly dead to the world. And it was when they came to baptism that they with propriety assumed the Christian name; so that a man first received the Divine call, and esteemed and judged himself to be dead to the world, before his subsequent baptism, at which he assumed the designation ‘Christian.’ Because the baptized, although they were at first called saints, were afterwards called Christians, when, as God’s elect, they believed the justice of God to have been executed upon Christ, and being baptized, they were to the world as if dead and buried, whilst as to God they had risen again from the dead and lived — professing to imitate Christ, who ignominiously died to the world, and gloriously lives to God. St. Paul understood this when, in Romans 6, he says that ‘Christians are dead and buried in baptism with Christ into His death: that like as Christ was dead and buried and lives, so likewise we, being dead and buried, should walk in newness of life.’

We Christians are dead and buried, as being dead with Christ upon the cross, as well in the world’s opinion of us as likewise in the opinion we have of the world; and we are raised up, and live too: we are risen with Christ, and also in respect of the judgment God entertains of us, giving us His Holy Spirit, and likewise in respect of the opinion we hold of Him, striving as we do to attain great conformity to the image of His only begotten Son, Jesus Christ our Lord.

Since the term ‘Christian’ began to be honourable and glorious in the eyes of the world, Kings and Emperors feeling honoured in the application of it to themselves; and since baptism is given and imparted to those who do not maintain that first resolution, of adjudging themselves to be dead to the world, although the title of Christian is assumed at baptism, and that man in baptism promises and makes profession of imitation of Christ, so far as He dies to the world and lives to God: because, though it be in the eyes of the world an honourable thing to take the style of Christian, and to make a Christian profession, it is disgraceful to fulfil what is promised, and to maintain one’s profession; men, with reference to Christ, ordinarily remaining satisfied to assume that which indeed is honourable, namely, the style and profession, they decline to assume that which is ignominious, that is, to die to the world, nor do they care to assume that which the world neither sees nor understands, namely, to live to God. And hence what St Paul says has no reference to them; they are neither dead with Christ nor have they risen with Christ, for he cannot be raised from the dead who never died.

I consider it to be the part of a Christian, acting out the title he assumes, and upholding the profession which he made at baptism, to bring himself to that resolution to which men came at the first promulgation of the Gospel before they came to baptism; their determination being in this form — ‘As far as the world goes, I am dead and buried, for when they baptized me, they slew and buried me; I am raised from the dead and live in reference to God, for when Christ died, I was buried in baptism with Christ into His death, my resurrection began, and I began to live in Christ in His resurrection and in His life. God slaying Christ’s flesh upon the cross, slew mine; and God raising Christ from the dead, raised me. Now, this being true that I am dead and buried, there ought to be no greater liveliness of affections and appetites than is to be found in a man really and effectively dead and buried. And it being equally true that I am raised from the dead and alive, it is right that all those affections and sentiments should live in me which are to be found in a man who is really and indeed raised from the dead and alive.’ Having formed this purpose and resolution, he will live self-observant and watchful; so that, when he shall recognise in himself any affection or any appetite peculiar to a man who is alive to the world, he will very quickly endeavour to slay it, saying, ‘This is not mine, nor does it belong to me, who am dead to the world;’ and when he shall feel himself moved by anything that savours of worldly honour and esteem, or when he shall wince because both are taken away from him, he will remedy the evil presently, saying, ‘I know that I am not alive to the world: why, therefore, should I aim at or esteem that which the world prizes? And if I live to God, I ought not to aim at or to esteem anything that is not honoured and prized by God; that is, I hold myself to be dead and buried as to the world, and raised from the dead and alive unto God — so that I being dead and buried to the world, ought not to aim at worldly things, nor ought I to feel pained when I am spoiled of them: and being raised again unto God, and living to God, I ought to aim at the things of God, and to grieve and feel pained only when I am robbed of them. And the divine things which the Christian ought to aim at and strive after are those of the Holy Spirit, and that He should rule and guide him, and maintain him in the possession of the kingdom of God in the present life, as He is fully able to do; and in the life eternal, as He has engaged Himself to do; and this with Jesus Christ our Lord.

Consideration XX

That men should regulate the mind, when disordered, convalescent, and in health, as they are wont to treat the body under similar circumstances.

I concieve that they who belong to the kingdom of God should regulate the mind, when disordered, convalescent, and in health, as discreet men regulate the body, when disordered, convalescent, and in health.

I mean to say, that as the discreet man, in bodily sickness, seeks out wise and experienced physicians, who, by prescribing suitable medicines for him, and by subjecting him to a proper regimen, cure him; so he who finds himself mentally sick ought to seek out an experienced spiritual physician, or indeed several such, who may put him in the way of knowing Christ, in order that, being made a member of Christ, he may be cured of his mental ailment; of which, I take it, all those are cured who, being called of God, believe in Christ, while all others remain diseased.

Again, I mean to say, that as the discreet man, when convalescent from bodily ailment, always lives most attentive and observant of himself in all things, careful lest he should eat anything that might cause him to relapse, as also careful not to commit any other excess that might cause him to fall into the same disorder; so he who is endowed with a tolerably sound mind will have, while only convalescent, to live very careful of himself in all things, and very self-observant, seeing well to it that every obstacle be removed out of his way, and not engaging in anything that might cause him to relapse, or to lose aught of the health that he has acquired, being equally attentive and vigilant, when in conversation and other worldly matters, not to take any part in them that may do him harm, — just like a convalescent at a banquet or elsewhere, who fears lest he should err in anything whereby he may possibly injure his bodily health; feigning to eat, but not eating, and so conducting himself that he neither damages his own health nor offends those persons who have their eyes upon him. Moreover, I mean to say, that as he who, having been sick, and having been convalescent, although he may find himself in health, if he be discreet, does not permit himself to indulge in eating things prejudicial to the body, nor to injure himself by excessive exertion, although he may not live with that attention, nor with so great care as he did when convalescent, fearing lest he should again be overtaken by that sickness of which he was cured; so likewise he who finds himself cured from some mental infirmity, feeling himself much mortified and much quickened, ought not to live negligently, nor to deviate into practices and conversations relating to things of the external world, fearing lest through mental depravity he should return again into the past disorder, considering that relapses in diseases of the mind are worse than relapses in diseases of the body. Though from this relapse God Himself ever preserves those who have gained health by regeneration and renovation, wrought by the Holy Spirit in them who are incorporated in Jesus Christ our Lord.

Consideration XXI

Differences in sins and in sinners; the obligations of piety; and signs of piety and of impiety.

All men who sin, either sin against themselves or against their neighbours, or against Christ or against God. They sin against themselves, defiling their bodies with carnal vices and with intemperance; depraving their minds with ambition, with envy, and with anger; because, while practising these, they join to the natural depravity in which they were born the corruption of their vicious habits. They sin against their neighbours, injuring and damaging them in their persons, in their property, in their honour, and in their character, and by presenting to them a bad example and pernicious teaching. They sin against Christ, in seeking to be justified by their own works: because they show in so doing that they give no credit to Christ in the covenant of justification, which He established between God and men, shedding His own blood. They show, I say, that they hold it to be invalid, and that they distrust it. They sin against God, when they are angry and aggrieved at God s dealings, because by their complaints, anger, and vexation, they manifest their disatisfaction with them; the dissatisfaction proceeds from disapproval, and the disapproval proceeds from a disparaging conception of God; and for this very same reason God Himself is hated.

They who sin against themselves, sin against the dignity of man; they who sin against their neighbours, sin against charity; they who sin against Christ, sin against faith; and they who sin against God, sin against natural piety.

They who sin against themselves, sin likewise against their neighbours, since by their sins they set an evil example; and they sin against Christ, since by their sins they bring Christianity into disrepute; they sin against God, since they are convinced, either by the law or by their own consciences, that in what they do they offend against God.

Those who sin against their neighbours, sin against themselves, augmenting their own depravity and corruption; they sin against Christ, depriving themselves of charity, which is the criterion of Christian piety; and they sin against God, being convicted, either by the law or by their own consciences, that their conduct is offensive to God.

They who sin against Christ, sin against themselves, depriving themselves of justification, and consequently of the kingdom of God; they sin against their neighbours, giving them an example of unbelief; and they sin against God, because by offending the Son they offend the Father, and by offending the person sent, they offend Him who sent him.

They who sin against God, sin against themselves, depriving themselves of piety; against their neighbours, by setting a bad example; against Christ, for the very same reason that they do who, when they sin against Christ, sin against God, through the union that exists between Christ and God.

Whence I gather, that man owes it to himself to be pure and free from defilement, which is attained by mortification of the affections and appetites that are according to the old Adam; he owes to his neighbours love and charity, with good example and good teaching; to Christ, faith; and to God, piety. And as I understand a certain hope of resurrection and eternal life stands connected with faith, so likewise is worship in spirit and in truth connected with piety (John 4:24).

Moreover, I infer that to live licentiously and viciously, is a mark of depravity and corruption; to live prejudicially to one’s neighbour, is a mark of malignity and iniquity; to live superstitiously and ceremonially, is a mark of unbelief and distrust; and to live discontented with God’s providence, is a mark of impiety. So, on the other hand, it is a sign of mortification, to live chastely, purely, and modestly; It is a sign of goodness and of charity, to live without prejudicing anyone; it is a sign of faithfulness and confidence, to live at peace with conscience; and it is a sign of piety and holiness, to live content with God’s dealings in all things. Whence, understanding that self-denial and charity are only attained by the gift of God, I know that faith and confidence, piety and holiness, self-denial and charity, are preserved and increased in man by the Spirit of God, which we receive through Jesus Christ our Lord.

I will add, that when men sin against themselves and against their neighbours, if they sin through weakness, as soon as they have sinned they feel grieved, and repent, considering the offence against God, the damage to their neighbour and to themselves; and that when men sin against Christ and against God, if they sin through weakness and infirmity, they do the same, considering the offence against Christ and against God, the bad example to their neighbour, and their own injury.

And, furthermore, as they who sin viciously and carnally find satisfaction in their sins, when they sin through baseness; so likewise they who sin against Christ in external justification, and against God in complaining of His doings, find satisfaction in their works and feelings when they sin through unbelief and impiety.

And by these indications a man may know when he sins through weakness and infirmity, and when through baseness; having before his eyes, however, the light of the Holy Spirit, which is obtained through Jesus Christ our Lord.

Consideration XXII

The reason why God gives a pious man a son, and then suddenly takes him away again.

Pondering within myself what God designs when he gives a pious man a son, and then takes him away again within a few days; I think that He may design what we ourselves purpose when we give a boy a plaything, and seeing him very pleased with it, and having a desire to test his temper and disposition, we take it from him. And I understand that as we form a favourable opinion of such a boy, whom we see resign his plaything with the same cheerfulness when we take it away from him as he exhibited when he received what we gave him, and as we form a bad opinion when he complains, is vexed and weeps, and then chastise him for it; so God, purposing to try the self-denial of a pious man, gives him a son, and when He sees him joyous in the possession of the boy, He takes him away again: and if the pious man aforesaid resign him with the same pleasure with which he received him when He gave him, the pious man gives a good indication of piety and holiness; and if he complain, vex himself, and weep, he gives but a sorry indication of his piety, and a worse of his self-denial. And occasionally it happens that God chastises him on this account more keenly in this, which is to him the sorest point.

There is this difference, that we giving the boy a plaything, and then taking it from him, design to test and know him; but God giving a son to a pious man, and taking him away again, designs that this person should know himself — that he should ascertain his religious position, what are his powers of self-denial — and designs to exercise him in self-mortification. And it is to God a much more easy thing to give a man a son, and then to take him away again, than it is for a person to make a present and then resume it. Hence I understand it to be becoming and dutiful in a saint so to bear himself with relation to God, when He takes from him something that He has given him, however dear it may be to him, as the well-disposed boy conducts himself towards his father when he takes from him the plaything which he had given him. But none ever attain to such piety save those who enter into it through the door, which is Jesus Christ our Lord.

Consideration XXIII

Similar things happen to the man whom God disenamours of the world and enamours of Himself, as to him who is disenamoured of one woman and becomes enamoured of another.

Finding my mind wholly sterile and dried up, and as it were alienated from God, and understanding that this proceeded from God’s having hidden His presence from me, I thought to remedy this my necessity by imposing on my memory that it should occupy its meditations with God solely. Scarcely had I conceived this purpose — scarcely had I begun to put it in execution, than I understood that, although it be in my power to occupy my memory in meditation upon God as upon anything else, still, however, it is not in my power to cause my mind to feel the presence of God, and thus free it from barrenness, aridity, and alienation from God. Moreover, I understood what an utter difference there is between the state of the soul when it labours to realise the presence of God, from that in which it is when God makes it conscious of His presence; and being desirous of knowing in what this difference consisted, I perceived it consisted in this, that in one instance there is the operation of the human mind, and in the other that of the Holy Spirit; and thus I concluded that the same difference exists between these two states of mind, that there is between flesh and spirit.

And proceeding further, I understood that the men who, for their own purposes and for their own interests, seek and strive to estrange themselves from the world, and to set their affections upon God, neither being inspired nor moved so to do by the Holy Spirit, much resemble those men who, for their own purposes and their own interests, labour and strive to estrange themselves from a base and vulgar woman, and to enamour themselves of another with higher qualifications, not being excited to do so either by the force of their own affections nor by the desire of the object to which they would fain attach themselves. I mean to say, that the difficulties, the vexations, and the toils which these latter experience, are similar to those experienced by the former, and that neither ever succeed in attaining what they aim at.

Again, I understood that the men whom God would estrange from the world and enamour of Himself, much resemble those men whom a person in high station would detach from another person of a low and plebeian one, and enamour of himself. I mean to say, that the mutual experiences of the one and of the other are almost coincident; that with the same facility either of them is estranged and enamoured; that almost the same feelings and emotions animate them both: because, as the one is assisted to withdraw and to fix his affections by favours, caresses, and external demonstrations, so the other is assisted, or, more properly speaking, is constrained, to withdraw and to fix his affections by favours, caresses, and by demonstrations internal, spiritual, and divine.

I mark one notable difference here, that the one, because he loves mutable objects, is ever timid; and the other, because he loves objects stable in their nature, is wholly freed from fear. Furthermore, I find that the one has the satisfaction that is associated with the remembrance of the object he loves, in his own power; and that the other always remains at God’s mercy, not having it in his power to be able either to take or to feel greater satisfaction than what God may please to give him, in making him feel and enjoy His presence.

And I understand that when that person whom God would estrange from the world and enamour of Himself, applies himself diligently and exercises himself to become enamoured of God, he experiences that in himself which he proves who, for his own purposes and interests, seeks to disenamour himself of the world and to enamour himself of God; so that they whom God disenamours and enamours may bear witness as to the state of those who labour to disenamour and to enamour themselves; but these can give no testimony to the state of the others. Whence I understand that the men labour in vain who, to attain their own ends, seek to disenamour themselves of the world and to enamour themselves of God.

Moreover, I understand that they may regard themselves as most fortunate who know that they are not self-impelled to disenamour themselves of the world and to enamour themselves of God, but that they have been moved by the Spirit of God.

Furthermore, I understand that they who labour to disenamour themselves of the world and to enamour themselves of God, waste their energies when, without being moved to love, or when God hiding His presence from them, they would fain discover It by their own diligence and by their own efforts; when God, holding Himself aloof, they for their own satisfaction desire His presence.

And, above all, I understand it to be the duty of those whom God is pleased to disenamour of the world and to enamour of Himself, to apply their minds to their disenchantment from the world, neither desiring its favours, its caresses, nor its blandishments, but putting them far away from themselves, avoiding and abominating them; not purposing thereby that God, moved by their effort, be bound to enamour them still more of Himself, but that, God’s favours finding them stripped and deprived of worldly favours, they will be more efficacious in them, penetrate them more deeply, and transform them more into God’s likeness, and then they will more quickly attain and totally acquire the love of God. And that this is true, he will easily understand who will consider how much more quickly a man will become enamoured of a highly-gifted person who has wholly given up and desisted from intercourse and converse with a base and plebeian one.

Having reviewed these considerations, and having understood these secrets and others that are connected with and dependent upon them, referring to Holy Scripture I have found them quite in harmony with what I have read there; since Solomon, in his Canticles, celebrates the love between God and the soul, and that the separation which takes place when the soul leaves God and devotes itself to the world is there called adultery. And it appears to me that the conduct of our Lord Jesus Christ, in declining one who wished to follow Him, and in calling another who suggested difficulty or delay (Matt 8), did nothing else than reject the love of the one, and desire to gain the love of the other. This, as I conceive, He gave the apostles to understand when He said unto them (John 15), Non vos me elegistis, sed ego elegi vos, — ‘You have not chosen me, but I have chosen you;’ as if He had said, You did not set your affections upon me, but I set mine upon you. I understand that St John expresses the same idea when he says that to be a son of God one must become so, neither by the will of the flesh, nor by the will of man, but by the will of God and through the Holy Spirit (John 1:13). So that man in this present life should strive to disenchant himself of the world, and occupy himself in prayer to God that he may become enamoured of Him, receiving from Him to this end the Holy Spirit, which is attainable by faith in Jesus Christ our Lord.

Consideration XXIV

That they who are governed by the Holy Spirit, aspire, in serving God, to increase in the love of God.

God loves all men generally, and He loves with a particular love all those for whom He has executed the rigour of His justice upon His only begotten Son, Jesus Christ our Lord. Men generally hate God, and those hate Him with peculiar hatred who know that they have added other acts of depravity to their natural depravity.

The love which God bears to man proceeds from the great things which He has done for him; so that it stands to reason, He loves those most who are interested in the justification which is through Christ. Man’s hatred to God proceeds from the depravity with which he offends Him, because, as the adage runs, ‘He who injures, never forgives;’ so that it stands to reason that they hate God most who have offended Him most. It appears to be reasonable, that as God is consummate perfection, He should be loved by man in the highest degree; and that man being in the highest degree imperfect, he should be in the highest degree hateful to God. It seems, likewise, that man, having received many benefits from God’s bounty, ought to love God much; and that God, not having received from man anything save insults and injuries, man should be hated by God. But, on the other hand, the obligation God has to love man, on account of the great things He has done and is doing for him, is so strong, that although He knows the highest imperfection to be in him, and that He is offended by him. He does not cease to love him; that being in this instance true of God, in relation with men, which takes place in the case of a good father with a disobedient and vicious son, who is more drawn to love him by the strength of what he has done for his son, than he is to hate him by his disobedience and depravity. And the hatred and enmity which man has towards God, through natural depravity, and through the offences which he has added to depravity, draw him likewise as much the other way; so that, although he recognises in Him consummate perfection, and, beyond that, finds and feels himself benefited by God, not only is he unable to bring himself to love God, but, indeed, neither can he cease to hate Him. That occurs to man in this instance, with relation to God, which happens to a vicious and malignant son with his good father, in whom baseness and malignity have greater influence in exciting hatred to him than the knowledge of the father’s goodness, and the great obligations under which he is to his father, prompt him to love him.

Whence I understand that God, willing to be loved by man, as the good father desires to be loved by his son, knowing that the hindrance to this love is what we have stated, namely, that ‘the injurer never forgives,’ God executed the rigour of His justice upon His own Son; as though the good father should say to the disobedient son, ‘Thou seest that I have chastised thy brother for thy disobedience and offences; since then I have removed the impediment, love thou me as I love thee.’

Here I understand that it was not less God’s purpose, in carrying out the rigour of His justice upon Christ, to give me confidence than to satisfy Himself. Moreover, I understand that the man who gives credit to this justice of God, visited upon Christ, accepting it and making it his own, loses all the hatred which he bears to God, and begins to love God; just as the son, who believes that the father has chastised his brother for that wherein he had himself disobeyed, ceases to hate his father, and begins to love him. Now I understand, that just as the son, not longing that his father would love him — for he already knows that he loves him — neither that he should love him more, because he knows that he loves him exceedingly, but longing himself to love his father greatly, strives with all his might to serve him in everything that he thinks to be pleasing to him, and exposes himself to great perils for his sake, and denies himself all his pleasures and gratifications on his account, considering that being loved by his father, for whom he likewise is doing all in his power, he will greatly love his father; — thus, neither more nor less, the man already justified, longing, not that God should love him, because he knows that He loves him already, neither that He should love him more, because he knows that He loves him exceedingly, but desirous himself of loving God much, strains every nerve to serve God, knowing that he being loved by God, for the great things that God has done and is doing for him, that he also, in doing all in his power for God, will come to love God greatly.

Furthermore, I understand that reflection upon the great sins which God has pardoned us, causes our love to increase; just as reflection upon the great offences we have committed, when we are unconscious of pardon, causes our hatred to increase.

Moreover, I understand that the services which those persons who are governed by the Holy Spirit render to God, are not done to discharge obligations, subject to which they were born; nor are they done at the suggestion of human prudence, as human philosophy teaches, feigning piety in order to put God under obligation, or that He may pardon them their offences, or that He may love them; but indeed to bring themselves under obligation to love God more, and to increase, day by day, in the love of God.

Moreover, I understand that the services which the Holy Spirit assigns these persons are in order to disenamour them of themselves and of the world, and in order to enamour them of God and of those persons who love God. And I understand that a man has become disenamoured of self when he denies himself all those things that could give and cause him outward satisfaction in any way whatever. And I understand a man then to disenamour himself of the world, when he takes away, and detaches from his mind, every thought of gratifying and pleasing the world in worldly things, and carries out this his purpose whenever opportunity offers.

And I understand that a man then evinces affection towards God, and towards those who love God, when his soul yearns after them — when he obliges himself to love them by practically serving and benefiting them — acting towards them as he would act towards God Himself were he to see Him in need of his service, as David says he did (Ps. 16).

And again, that to suffer for Christ — that is to say, in the confession and in the manifestation of the Gospel of Jesus Christ- — more than anything else enamours them of God and of Christ who so suffer; and I understand that when actually suffering, love takes away from them much of the poignancy of what they undergo.

And, with all this, I understand that the love which God bears a pious and just man, however afflicted and imperfect he may be, is beyond all comparison greater than the love which a pious and just man, however perfect he may be, bears to God: just as a good father loves a son more, however wicked he may be, than a son, however good he may be, loves his father. And since this is the truth, it is no wonder that they who are such live in great security; that nothing that is evil can possibly happen to them in this life, neither can the happiness which is promised to the pious and just fail them in the life eternal, knowing as they do God’s particular providence; and they are just in accepting the justice of God executed upon Jesus Christ our Lord.

Consideration XXV

In what way the pious are moved to bring into operation the righteousness of God.

I understand that very much of Christian piety consists in this — that a man should never dispose of himself, either in action, by working out his own will, or in thought, saying ‘This would suit me well,’ unless he have some evident indication of the will of God; so that, when his actual position, his dwelling, and mode of life, become irksome to him, and it occurs to him to think and say, ‘Such and such a thing would suit me well,’ — let him immediately say, ‘What do I know as to whether this would suit me well? God is the Being who knows what is good; and since He knows it, I refer myself to Him, that He may place me in it, and in the meanwhile I will believe that which is best for me is to remain in the position in which I am.’ By this resolve, man condemns the judgment of prudence and of human reason; he renounces the light of nature, and enters into the kingdom of God, surrendering himself to the rule and government of God.

Moreover, I understand that although God has manifested His will to some saints under the old dispensation, and to others under the new, verbally, if the expression may be permitted; yet the common language in which God speaks to the saints is by influencing their will to do what they ought, and afterwards constraining them to do it, or by facilitating its execution. So that, when a pious person shall feel himself moved to change his condition, place of residence, or style of life, or anything else as to which he shall doubt whether the impulse be from the spirit or from the flesh; if, on the other hand, he shall see himself obliged to put it in execution, or that he shall find great facility in carrying it out, he will understand that God shows His will in that way — and holding that demonstration as an adequate indication of God’s will, he will not hesitate to put it in execution. If he shall have the will, but not the necessity nor the facility, he will remain quiet. If he shall have the necessity or the facility, and not the will, he will likewise remain quiet, saying, ‘If this be the will of God, He will inspire me with the will to perform it;’ and he will so much the more assure himself of this, because I understand, and hold it sure and certain, that God is so jealous of them who act thus devoutly, that even when they are so excited by sensual appetite and human affection that they entertain the desire to carry it into execution, God Himself prevents its accomplishment, lest they should fall into depravity — unless it be His will to chastise them by letting them fall into what they desire, holding it to be good for them, as He chastised David in the instance of Bathsheba. And this discipline is very fearful. I do not understand that it consists in the carrying out of the man’s lust, but in the experience of the trouble in which he finds himself involved after its gratification. In such cases, pious persons know also the will of God, but it is combined with anger and wrath; and thus they are more confirmed in never coming to the conclusion that it can be well that they should be in some other position than that in which they actually are, and in remaining attentive listeners to that divine language when God moves the will, and facilitates and compels its accomplishment. With which language I understand that God likewise speaks to the wicked, as He spoke to Nebuchadnezzar, and as He spoke to Darius and Cyrus, and as He spoke to Titus and Vespasian. But there is here a very great difference: because in that which they did and do who are wicked like these latter persons, they neither knew nor know the will of God, and on that account, however well they acted, they nevertheless neither did, nor do they, thereby serve God; and the pious, because they know the will of God, and knowing it, put it into execution, do thereby serve God. And because they who are such engage in all their works with this knowledge, I understand that they in all their works serve God. These are they who by faith appropriate the justice of God which was executed upon Jesus Christ our Lord.

Consideration XXVI

That the flesh is enmity to God whilst it is flesh unregenerate, and that regeneration is properly the work of the Holy Spirit.

The Apostle Paul, experimentally instructed by the Holy Spirit, condemns the flesh as enmity against God. By flesh I understand all mankind, in so far as they are not regenerated by the Holy Spirit. Human wisdom, which is ever opposed to the Holy Spirit, holding this condemnation to be hard and terrible, and being unwilling to submit to it, will have it that by flesh St Paul meant that which Socrates or Plato would have understood — that is, the sensuous judgment. All the partisans of human wisdom concur in this sentiment, holding it to be both absurd and evil to condemn all the works of unregenerate flesh as sins; because, as they think, there are some with which unregenerate men not only do not offend God, but in reality serve Him — as are those to which they and the animals conform, both being moved by natural instinct, as it is for a father to beget a son, and as it is for a son to maintain a father — which things human wisdom says not being vices, but, on the contrary, being virtues in the brutes, it is erroneous to affirm that these same acts are sins in unregenerate men; because, were it so, man’s position would be worse than that of the brutes. Here I understand human wisdom to be self-misguided, in that it does not reflect that the brute, having neither wisdom nor reason, does not change God’s ordinances nor Nature’s institution; whilst man, not regenerated by the Holy Spirit, continually perverts and changes it by his wisdom and reason — nay, cannot cease to pervert and change it, to the extent in which, elated by his wisdom and by his reason, he occupies himself in correcting the works of God, and as far as, moved by self-love, he aims in everything at his own interest and his own private glory; and thus he neither follows the order of Nature, nor aims at the glory of God. So that a father in begetting a son, and a son in maintaining a father, each severally designs his own glory, his own interest, and satisfaction; such being peculiar to man through the depravity of corrupted flesh, that he ceases to love and esteem God, and esteems and loves himself, aiming in everything at his own private interest and glory.

Hence I bring forward the case of a proprietor who, in this our world, has in his establishment thirty slaves, for all of whom he has amply provided necessaries, and whom he has instructed as to the services which he wills that they should render him. Of these thirty slaves, I conceive of ten as stolid, without intellect or faculty of discourse — indeed, like beasts: I understand that these do what their master commands them, designing nothing beyond obedience to him. I conceive of the next ten as being expert, and as having judgment and discretion, who, claiming to know and understand as much as their master, and sometimes more, set aside the orders which have been given them. Thinking themselves shrewder than he, and having an eye to their own interests, they always aim at gaining their liberty — at being better treated, and at being made more of by their lord — discontented with their servitude, and discontented with the ordinary treatment they receive from their lord. I conceive of the remaining ten as being equally expert and intelligent, possessing judgment, ability, and discretion; but, being persuaded that their master knows more than they, and not making use of their faculties to fathom their master’s purpose in what he has commanded them, without perverting or changing the orders given them, they obey their lord, and are content with their servitude and with their treatment: these obey their master, only aiming to do what has been commanded them, for the advantage, satisfaction, and glory of their master. The ten first serve but as beasts, with their bodies; and in the world these are the brute animals. The second ten, in serving, feign service and offend, and they then offend most when they serve most and best, because they then most set aside and pervert the will and order of their master; and these comprise all those who are not regenerated by the Holy Spirit. The third ten serve like obedient children, neither setting aside nor changing their master’s will and order, and they serve both with body and mind; and these are the men regenerated by the Holy Spirit, without which regeneration it is impossible for men to be brought to this position. And, therefore, well does St Paul say that the flesh is enmity against God, and is not subject to the law and will of God, neither indeed can be, even if it wished to be so; for man, elated with his own wisdom and his own reason, aims at correcting the works of God; and because self-enamoured, he has but self in view in everything he does.

In order to render this more intelligible, I say that by regeneration I understand that change and renovation, both external and internal, which the Holy Spirit works out in them who, believing in Christ, and accepting as their own God’s justice executed upon Christ, are changed and renewed in all their affections; so that they do not aim to indulge their appetites, nor give way to the violence of their passions as they did before their regeneration, having given up the notion of desiring to correct the works of God, and having lost that self-love in which they previously indulged themselves — as if one of the ten slaves of the second order should pass over into the number of the ten of the third order. I understand that men who aim, by human skill and device, to change and renew themselves, do not attain this Christian regeneration, but that only which is human, which is of the flesh and of wisdom, and is human reason, as was that of some Gentile philosophers; because in Christian reason the Holy Spirit alone takes part — nay, it is only to that extent regeneration and renovation as it is the work of the Holy Spirit; that is to say, in so far as the Holy Spirit Himself operates it in the man, when he, feeling his election and calling, and leaving the Holy Spirit to work in him, without aiming to work himself, or to follow his own judgment or his own opinion in anything — when he thinks himself farther from his regeneration and renovation, he finds himself to be nearest, most entire, and most perfect in it. And this is the regeneration and the renovation which St. Paul says the Holy Spirit works in them who are true Christians; and this is the very same which was spoken of to Nicodemus in John 3 by the Son of God Himself, Jesus Christ our Lord.

Consideration XXVII

The Christian’s resolution is upheld by mortification; and by submission of the mind to God, is man kept assured of the providence of God.

The man who, being called by God, feeling his vocation, and responding to it, devotes himself energetically to religion, is, I understand, in the first place, moved to resolve with himself relatively to the world that he will have no greater share in its dignities and esteem than it shall please God for him to have; and is moved to resolve relatively to himself, not to desire any greater comforts for his body, or to be better off in outward circumstances, than it shall please God that he should be.

Again, I understand that man can neither uphold himself in his resolution with reference to the world, unless he mortify his indwelling affections of ambition, avarice, and personal reputation; nor can he uphold his resolution with reference to himself, unless he mortify his indwelling sensual appetites: and therefore after the perception of his vocation has moved him to the two resolutions, the perception of the faith to which he is called, together with the Holy Spirit, which by faith is communicated to him, mortify those affections in him which might hinder and disturb his resolution as to the world, and the lusts which might impede and hinder his resolution as to himself. So that faith and the Holy Spirit mortify man’s affections and lusts in order to maintain and uphold in him those resolutions which, through his vocation, he has made with regard to the world and to himself. Whence I understand that a pious man’s feeling himself tempted by ambition and self-esteem, is not a sign of not being resolute as to the world, but of not having mortified his affections. Likewise, I understand that a pious person’s feeling himself tempted by sensual pleasures, is no sign of not being resolute as to himself, but of not having mortified his lusts. And thus I conclude that the pious person, responding to his vocation, has formed his resolve as to the world and as to himself, and, desiring to maintain his resolution, should apply himself earnestly to mortification, which, as has been said, keeps men up to their resolution.

Similarly I understand that the same vocation of God moves the man called, to approve God’s particular providence in all things, he holding it as certain that they are all His works, in which His will particularly concurs. And I understand that the faith to which man is called, and the Holy Spirit, which by faith is communicated to man, make him contented with all that happens to him, whether good or evil, he holding it all to be good, in order that he may be upheld and maintained in that assurance, in which he could not be sustained unless he were brought to that state.

And here, again, I understand that for a pious person to repine at the evils that befall the body, is no sign of his wanting assurance in God’s providence, but of his not having brought his mind to be contented with God’s dealings. And thus I conclude in reference to this subject, that together with a man’s applying himself earnestly to the mortification of his affections and of his lusts, he ought to apply himself vigorously to bring his mind to this conformity with the will of God; for by maintaining his inward resolutions in this manner, he will also maintain his assurance of God’s providence, and will likewise maintain himself in piety, righteousness, and holiness, which is acquired by believing in Jesus Christ our Lord.

Consideration XXVIII

How a man may attain assurance of his vocation.

Because I understand it to be of great importance that a man be certain of having been called by God to the grace of the Gospel of Christ, to the end that by faith in Christ, he may obtain immortality and eternal life — inasmuch as this certainty operates in him resolution as to the world and as to himself, and the mortification by which his resolution is maintained — I proceed to say, that the person who shall not have had a vocation, a call as evident and as clear as was that of St. Paul after the coming of the Holy Spirit; or as was that of the Apostles whilst Christ walked amongst men; nor as efficient and powerful as in some individuals, in whom, although it be inward, its effects are so evident that it countervails an outward one; but he shall have had a call calm and subdued, as is the case with certain persons, in whom, it being inward and incapable of demonstration by outward indications, for that they themselves are without external demonstrations in their affections and appetites — I say that such a person may attain certainty of his call by the perception of his justification by faith. I mean to say, that when a person, being moved to Christian piety, or, having marked the movement, shall doubt as to whether he was moved by God’s call or by the stimulus of self-love — finding in himself any perception of justification by faith, that is to say, of the peace of conscience which they obtain, who, by believing, make God’s righteousness their own, such a one may well rest assured that his impulse to piety was God’s call, and not a project of human wisdom; this being certain, that only they who are called by God experience in themselves the benefit of the justice of God executed upon Jesus Christ our Lord.

Consideration XXIX

To believe with difficulty is a sign of vocation.

The facility with which those persons believe the objects of Christian faith, who believe them as matter of opinion, of report, and of persuasion, and the difficulty with which other persons believe, who believe them by inspiration and revelation, has brought me to this consideration — that they who believe by report, amongst some things true, believe many that are false, and they are even more ready to believe the false than the true; and they who believe by revelation, believe only the true, and admit none of the false: so that difficulty of belief is rather a sign of vocation than facility. He who believes by revelation believes as much as he feels; and because he finds contradictions in what he does not feel, he believes what is inspired and revealed to him — nor this always, but then only when the revelation, the inspiration, and the inward experience, are vivid and perfect Christ calls those who attain this faith, blessed; and these are they who are the children of God. And this is the faith that ever has charity and hope in its train, and is that without which it is impossible to please God, and that which purifies the heart, cleansing and quickening it. May our Almighty God enrich us with it, through Jesus Christ our Lord !

Consideration XXX

That God deals with us in communicating to us spiritual things, as He does in His mode of giving us the fruits of the earth.

At times, when making my reckoning with God, I address Him thus : ‘Why, Lord, when Thou callest a person to Thy kingdom, dost Thou not at once cause him to experience justification? why dost Thou not at once give him Thy Holy Spirit to rule and govern him? why dost Thou not at once vouchsafe him Thy presence?’ To this, it seems to me, He may answer, saying, ‘For the same reason that, when a man sows corn, I do not cause it to spring up at once ; and this in order that it may be harvested.’ ‘This’ (I say) ‘is the curse of sin;’ ‘and this other’ (He says) ‘is likewise through the curse of sin.’ I say, ‘Since Thou hast done so with St Paul and some others, why dost Thou not generally deal so with all?’ ‘For the same reason’ (He says), ‘that at times I have given men bread without its having been produced in the ordinary manner, desiring in both instances to manifest my omnipotence.’ ‘As those persons, Lord’ (I say), ‘to whom Thou hast given bread in an extraordinary manner, are more grateful for that bread, derived from Thy bounty, than they who have it in an ordinary mode; so likewise all Thy elect would be more grateful to Thy bounty for inward gifts, wert Thou to deal with them as Thou didst with St. Paul, rather than by guiding them, as Thou dost guide them, in an ordinary manner.’ ‘It is my will’ (He says), ‘that both be grateful to me for what they get in the ordinary manner, and so much the more when it seems to them that they have acquired it by industry and effort; because it is my will in this, that they mortify the judgment of their human wisdom, which mortification would not be necessary had they received these things from me in an extraordinary manner. I will that the labourer till the earth and sow the seed, and it is my will that he attribute to me the fruit of his labours. In like manner it is my will that spiritual persons striving and labouring, surrender themselves to believe and to love, and that they thus obtain justification and the Holy Spirit, and it is my will that they attribute it all to me. And regard thou it as certain, that as the husbandman would presume to anticipate a large crop who should think that he had water at command when he might desire it, and sunshine when he might desire it; so the spiritual person would be equally presuming who should think to increase greatly in piety, were inspiration at his command whenever he might desire it. Wherefore, regard it as certain, that he receives in the best mode who freely resigns himself up to me without the least opposition, and without a thought of controlling that by himself which ought to be controlled by me.’ With these considerations I set my mind at ease when I find it impatient, and but little disposed to wait upon God, committing myself to my God in everything and in every way, assured that He governs men and will govern me in this Christian affair, as my necessity requires, by His only begotten Son, Jesus Christ our Lord.

Consideration XXXI

That vivacity of the affections is more injurious than vivacity of appetites, and that both must be slain.

Examining in what vivacity of the affections and appetites properly consists, and when this vivacity offends and when it does not offend; and having proved that vivacity of the affections consists in the inward satisfaction that is after the flesh — that is, when the man lives and is wholly wrapped up in tasting with the mental senses the things which savour of the world, such as its honours and vaunted glories, and especially its estimation and repute; and understanding that vivacity of the appetites consists in the outward satisfaction — that is, when the man lives and is wholly wrapped up in tasting with the five bodily senses the things that flatter and gratify sensuality — and concluding that this vivacity of the affections and of the appetites then injures, when he who has it neither knows it nor understands it, nor holds it to be either a vice or a defect; and that it does not then injure when he who has it knows it and understands it, and, holding it to be a defect and a vice, goes on gradually to bridle and mortify it — I proceed to consider which is the more injurious and the more opposed to the Holy Spirit, the vivacity of the affections or that of the appetites.

In resolving this question, I come first to consider that vivacity of the affections keeps the inward man alive to worldly things, and that vivacity of the appetites keeps the outward man alive to things of the flesh; and I understand that in proportion as the mind is more worthy than the body, is vivacity of the affections more prejudicial, and more opposed to the Spirit, than that of the appetites. Then I consider thus: A person shall go to a fête for his own satisfaction — I mean to say, to satisfy his appetites, the sight, hearing, smell, taste, and touch — and another shall go to discharge his duty to the world, for the satisfaction of the party who gives the entertainment. And it will appear that the eagerness will be greater in him that goes for his own satisfaction, than in him who goes to gratify another; but in truth it is not so — because, were the affections of self-esteem and worldly honour not lively in the man who goes to gratify another, he would not go; so that, although he does not go there drawn by his appetites, he does go drawn by his affections, and by those of the persons whom he desires to please. It being true that the person who goes for his own satisfaction, gratifies his own appetites, and that the other who goes for another’s satisfaction, gratifies his own and another’s affections; it is clear that the satisfaction of the affections is more injurious, and more contrary to the Spirit, than that of the appetites. Moreover, I consider that, in the eyes of human wisdom, he is rebuked and censured who is unbridled in the vivacity of his appetites, and he is praised and honoured who is moderate and temperate in them, whilst he is held to be a saint who has wholly mortified them. And, on the other hand, he is esteemed and prized who keeps alive his sentiments of honour and self-esteem; and he is looked upon as vile and mean who practises mortification in all these. Now, it being true that what appears great in the eyes of human wisdom ever appears small in the sight of the Holy Spirit, and that what appears great to the Holy Spirit ever appears small to human wisdom, it will justly follow that human wisdom holding the appetites to be more injurious than the affections, the Holy Spirit will hold the affections to be more injurious than the appetites. Many other things might be taken into consideration to confirm this; but these are quite sufficient for my purpose, which is this — that the person who is intent upon becoming like Christ and like God, and to comprehend the Christian perfection to which he is engaged, through the membership by which he is incorporated into Christ, must apply himself to the mortification of his affections and appetites, ever keeping a strict account with them, in order to slay them, whenever they show themselves lively; but let him principally devote himself to the mortification of his affections, as well on account of what we have spoken, as likewise because the appetites die upon the death of the affections, but the affections do not die upon the death of the appetites; on the contrary, it comes to pass that the evil affections revive upon the death of the appetites, because, as has been said, the mortification of the appetites is greatly esteemed in the eyes of human wisdom.

Here I understand that when a man slays his affections by human wisdom and effort, holding light the world’s honour and reputation, he becomes vicious and licentious, because the appetites live and become unbridled; and that when another person slays his affections by the Holy Spirit, he at the same time slays his appetites, by which test many designs and movements pertaining to contempt of the world may be judged, whether they proceed from the human spirit or from the Holy Spirit.

Fain would I wish that my affections and appetites were wholly dead within me, so that neither my mind should enjoy anything that is not spiritual and divine, nor my body partake of worldly things more than might suffice to sustain and maintain it in the world what time God has ordained that it should live in it. But were I to give loose to my passions in anything — were some carnal desire to seize upon me, that of the appetites would displease me less than that of the affections. I mean to say, that I should hold it to be less inconvenient to discover in myself some intensity of the appetites, and to gratify myself in them, than to discover in myself some intensity of the affections, and to gratify myself and others in them; nay, if public shame and the evil example to spiritual persons could not restrain me, scarcely should I be able to contain myself at times from giving way to satisfy my appetites, feeling assured that I should in that way mortify the affections the more speedily, and that, the affections dying, the appetites would die at the same time with them. I will add this, that the affections are mortified when a man, having the ability to increase in honour and in repute, and in great credit with men, does not seek to do so, but renounces it altogether; and that the appetites are mortified when a man may with propriety gratify them, and yet does not gratify them. He who mortifies his appetites, slays his flesh; and he who mortifies his affections, crucifies himself wholly with Jesus Christ our Lord, saying, that in gratifying my appetites occasionally I should be reminded to mortify my affections. I understand that the shame and confusion deservedly attaching itself to me, in connection with the gratification of my appetites, would bring it to pass that I should not think of carrying out my affections; and that it would keep me from further gratification of my appetites, I feel assured, as many inwardly experience who strive after the Spirit, and it is of such only that I speak here.

Consideration XXXII

In what consists the abuse, and in what consists the use, of Images and of the Scriptures.

I understand that Iearned men, without the Spirit, suffer, with reference to the Holy Scriptures, the same illusion that unlearned men, without the Spirit, do with images. And it is in this way: An ignorant man keeps a crucifix in his room, in order by its aid to recall what Christ suffered every time he enters it; and because he finds the memorial both piously and religiously suggestive, he sets up similar images in every part of his house; and being assured that every time he passes through the house, every time he goes to church, and frequently in various parts of the town, he will find similar images, that will bring to his memory what Christ suffered, he does not seek to imprint Christ crucified upon his mind, resting satisfied with seeing Him portrayed; and so long as he does not keep Him in his mind, he neither experiences nor tastes the benefit of Christ’s passion. And it comes to pass that when this unlearned man is moved to solicit something of Christ, that because it appears to him to be enough to look upon Him portrayed to his bodily eyes, he has no desire to raise his mind to the contemplation of Him with his spiritual eyes, so that it may be said, that he does not invoke Christ, but that effigy.

Just so, a learned man, without the Spirit, has in Holy Scripture everything recorded that pertains to the Christian — what he ought to believe and what he ought to do; so that, every time he opens his book, he understands both the one and the other. And because this appears to him sufficient, he exhausts all his study and all his diligence in procuring many books expository of the Sacred Scriptures, but he is not solicitous to imprint on his mind what he reads and what he studies in holy writ, nor to form his opinions and conceptions upon topics affecting the Christian religion by what he there reads and studies. And it comes to pass that when he is moved by desire to understand some divine mystery, and things in their nature spiritual, expecting to find them in Holy Scripture, he does not raise his mind in prayer to God, that He would show and teach him; so that, not holding the Spirit of God in his eye, he mistakes the teaching of his own mind and his own nature for what those men wrote who had the Spirit of God. And if they thus suffer illusion who deal with the Scriptures written by the Holy Spirit, we may think how great will be the illusion of those who deal with writings dictated by the spirit of man, The unlearned man, who has the Spirit, employs images as the Alphabet of Christian piety; since he employs the portraiture of Christ crucified, as much as may suffice to imprint on his mind what Christ suffered, and to taste and feel the benefit of Christ. And when he has imprinted it and tastes it, and feels it, he cares no longer for the portraiture, leaving it to serve as an alphabet to other beginners; and when he has Christ in his soul — when he is inspired to ask something of Christ, he does not desire to fix his bodily eyes upon a portrait, but his spiritual ones upon the impression he keeps in his mind. In the same manner, the learned man, who has the Spirit, employs the Holy Scriptures as an Alphabet of Christian piety, wherein he reads what relates to piety, until his mind is penetrated with it — until he tastes and feels it, not with human judgment and skill, but with his own mind, in which he imprints those conceptions and those actions of God which are written there; so that when he desires to understand some divine mystery, he goes first of all to the Book of his mind — he first consults with the Spirit of God — and then he goes to compare what he has learned with what is written in those holy books; so that, having availed himself at the beginning of the Holy Scriptures as of an Alphabet, he then leaves them for other beginners to do the same. He himself attends to the inward inspirations, retaining God’s own Spirit as his master, availing himself of the Sacred Scriptures as a kind of holy conversation, that refreshes him, entirely putting from himself all writings dictated by the spirit of man. And thus in the instance of the unlearned, gifted with the Spirit, as well as in that of the learned, gifted with the Spirit, I understand that both in this manner fulfil what was prophesied of the Gospel epoch, where it says, in Isaiah 54, ‘They shall be all taught of God,’ Erunt omnes docti à Deo, — as those persons experience who obtain the Spirit that is communicated by Jesus Christ our Lord.

Consideration XXXIII

In what manner we, by patience and comfort of the Scriptures, maintain ourselves in hope.

According to St Paul (Rom. 15:4), we who in this life are in the kingdom of God, maintain ourselves in the hope of eternal life by patience and comfort of the Scriptures. Patience consists in this — that although the fulfilment of what we desire appear tardy, we fortify our minds by hope more and more, never resigning our confidence. And comfort of the Scriptures consists in this — that reading in them the promises of God, we are anew confirmed and strengthened in hope. Our case resembles that of a man to whom a nobleman engages by letter to pay 1,000 ducats a year. The man cherishes the hope of receiving that income, by patience strengthening his heart; more and more by hope, when it appears to him that the fulfilment of the promise is delayed; never parting with hope, and comforting himself with the nobleman’s letter by reading the promise, in which he comforts himself anew in his hope, and once more confirms himself in his confidence of obtaining the income which has been promised him.

I mean to say, that just as this man, by bearing the delay, and by reading his letter, keeps himself up until the promise is fulfilled; so we, enduring the delay of Christ’s second coming, and by reading Holy Scripture, confirm ourselves in our hope, until at length we attain unto life eternal, which is promised us by Jesus Christ our Lord.

Consideration XXXIV

In what the benefit consists that men have obtained from God through Christ.

A wealthy proprietor has a vicious and ill-disposed female slave, and she has children as vicious and as ill-disposed as herself. Such being their character, he would not for any time keep them in his house; but afterwards, and under some peculiar circumstances, he is pleased to keep and maintain some of them in his household, and, to induce them to remain, he is pleased to treat them as sons. And because he knows their evil inclinations, and sees that, if he deals with them hardly, it would be impossible for them to remain in the house, he not only overlooks their being born of a vicious and ill-disposed slave — because he made up his mind as to this when he received them into the house — but he also pardons all their future vicious and base practices to which they were prone and subject by the evil tendencies with which they were born. And they, with their lord’s kind treatment, who has made himself father to them, together with the good habits which they acquire by remaining in his household, gradually lose what they inherited from their old and wicked mother, and progressively acquire what they see in their new and good father; and thus they come to be heirs of the property of their lord, who has made himself their father.

In this similitude I set forth in what the benefit of Christ to men consists. The wealthy proprietor is God; the wicked female slave is human nature, first depraved in the fall; the children are mankind. The household of God is the kingdom of God; the season in which God admits men into His kingdom is the Gospel epoch; the peculiar circumstances are the execution of God’s justice upon Jesus Christ our Lord; on account of this, God is pleased to admit into His kingdom those who come to Him, and to accept them as children, and to treat them as sons. And because He knows their wicked inclination, and sees that, were He to deal harshly with them, it would be impossible for them to remain in His kingdom. He not only overlooks the vice of the depraved nature with which we are born, which is original sin — because as to original sin, He pardons them when He admits them to His kingdom — but all their subsequent vicious and base practices to which they were prone and subject by the wicked inclination with which they were born, which is peculiar and natural to them, whilst they in the meantime go on to combat with and resist it. Whence, by the favour of God, who, from being their Lord is become their Father, converting them from slaves into children, and with the good habits which they acquire by remaining in the kingdom of God, they by degrees lose the characteristics of the old evil and vicious mother, and progressively acquire that which they see in their new good and divine Father, ceasing to resemble and to be like their mother. And as, prior to their entrance into the kingdom of God, they bore and represented in themselves the image and similitude of depraved nature; just so, having entered into the kingdom of God, they bear and represent in themselves the image and likeness of God, recovering that which the first man lost. By this I understand how man was created in the image and likeness of God, and in what the benefit consists which men have received through Jesus Christ our Lord.

Consideration XXXV

Whence the difficulty arises, experienced by pious persons, of continuing in a course of piety and justification.

Considering that religious duty insists upon a man’s approbation of all that God does — persuading himself and holding surely that all God does is good, holy, and just — and believing that all which happens in this present life happens through Divine Providence, and that nothing happens by chance; and considering that it is the duty of Christian faith to accept from the heart and confess with the mouth the Gospel of Jesus Christ our Lord (Rom. 10:9); and seeing, on the one hand, in many men destitute of the Spirit, much conformity to the will of God, so that they neither grieve nor do they bewail immoderately either the death of those whom they greatly love, or the loss of property, or the loss of honour, and that they resign themselves contentedly to death; and seeing likewise, in many other men destitute of the Spirit, ample acceptance and ample confession of the Gospel, never calling it in question in any way; and seeing, on the other hand, that some spiritual persons do grieve, do feel excessively, and do bewail the death of persons whom they love, and other troubles that befall them, and that they cannot bring themselves to be willing to die, and that they feel the loss of property and the loss of honour; and seeing again in other persons that have the Spirit, great wavering in the acceptance and confession of the Gospel, so that they are wholly unable to assure and confirm themselves in it, — I have frequently occupied myself in considering the causes whence such contrary effects proceed; since it appears that there ought to be no conformity with the will of God in him who has not the Spirit, neither ought he to believe in the Gospel; whilst both these ought to be found in him who has the Spirit. And after having considered it, I understand that the will, although it may at times contradict the flesh to some small extent, nevertheless it suffers itself at length to be conquered and subjugated by it; for there being, in the man who has not the Spirit, an affection of the flesh, as well in the desire to be conformed to the will of God, as also to grieve, sorrow, and bewail himself at the troubles which present themselves in this present life, it comes to pass, that one affection conquering the other, it appears as if such a man conformed himself to the will of God; and it is not true, because he does not conform unless it be to his own will, with which he, for his own gratification and for his own designs, deliberates how he may please self in everything, when conforming himself to the will of God in everything.

That this is true, we read in many books of pagan authors, and we hear and see it in many other nations, some wholly infidel, and others feigning to be believers. Precisely so, I understand the acceptance and confession of the Gospel, as likewise the refusal to accept or confess it upon the part of a man who has not the Spirit, to be a carnal affection: it comes to pass that, one affection getting the mastery over another, it appears as if such a man believed in the Gospel, and it is not true, because he believes but in his opinion and imagination, as the Jew pertinaciously stands to his Law, and as the Moor believes in his Alcoran.

On the other hand, I understand that the flesh ever resists the Spirit, ever contradicts and ever withstands it, through the intense enmity there is between the two. Whence it comes to pass that, there being in the man who has the Spirit, as an affection of the Spirit, the desire to be conformed to the will of God, the approbation of all that God does, resistance to and strife with the flesh, without allowing it to get the victory unless after a considerable time, it comes to pass that the man who has the Spirit grieves, feels excessively, and is vexed by his personal troubles, and by everything else that causes the flesh to suffer, and above everything by death. Thus, as we see, the saints under the Law afflicted themselves; and thus as St Paul, a New Testament saint, would have felt, as he himself says in Phil, 2:27, if his friend had died; and thus the Son of God Himself, Jesus Christ our Lord, deeply felt (John 11:35).

Just so I understand that, in a man who has the Spirit, the wish to accept and confess the Gospel, combating and contradicting the flesh, because it does not share that desire and that wish, is an affection of the Spirit; it comes to pass that the man who has the Spirit feels weak in faith, goes on wavering and hesitating in it — as we read of some saints, and as we ourselves see in others. So that just as appearances of piety and appearances of faith present themselves in those who have not the Spirit, through the little contradiction there is between carnal affections, so weakness of faith is found in those that have the Spirit, through the great contradiction there is between flesh and Spirit — that taking place in an individual, which in the world takes place in a province and in a republic I mean to say that as, when a person moved by the Spirit says or publishes anything, he presently encounters opposition, contradiction, and outward persecution, although it be a thing commonly said and practised, but without the Spirit and by human affection; so likewise, when a person moved by the Spirit would fain attain conviction and confirmation with reference to some topic affecting piety, or justification, he presently encounters inward opposition and contradiction, because his affections and his appetites, which are mortal enemies of the Spirit, revolt against him. And this happens, likewise, when such a thing has in time past been received and believed by him from his own impulse and from his own opinion.

Whence I come to this conclusion — that it is a sign that the Holy Spirit is He who works in man, who prompts him to seek and desire to be largely endowed with piety and faith, when a man in all this finds within himself great opposition and contradiction, and when he experiences the same in his external relations with men. And I conclude that we ought to labour and strive greatly in this opposition and in this fight, — but without being afflicted and saddened because the flesh, with all its affections, retains its vitality,— that the Holy Spirit may have the victory and be the conqueror: for it is not fit that the son of the bondwoman, which is the flesh, should be heir with the son of the freewoman, which is the Spirit, of those blessings which properly belong to the Spirit (Gal. 4:30) — that is, of the knowledge of God in this present life, and of the vision of God in the life eternal. And when I say flesh, I mean the affection of the flesh; that which men receive from Adam — which must all die in us, in order that all that may live which it is possible for us to receive from Jesus Christ our Lord.

Consideration XXXVI

In what Christian liberty consists— how it is known and how it is exercised.

To understand well in what Christian liberty consists, how it is to be known and how experienced, it is very important, in the first place, to understand in what Jewish bondage consists, how it was understood and how it was experienced. I understand that Jewish bondage proceeded from the precepts of the Law, which, by threats and promises, kept men in bondage, and treated them like slaves. Amongst the Jewish people there were some who applied themselves to the Law from inspiration, and others from opinion; and there were, moreover, others who cared nothing about the Law, living licentiously; they knew nothing of Jewish bondage, neither did they exercise themselves in it. They who applied themselves to the Law from opinion, being desirous, and endeavouring that the threats with which the Law menaced transgressors should not be carried out upon them, and that the promises which the Law made to them who should obey it should be accomplished in them — they knew the Jewish bondage, but did not put it in practice as was right; because, being ruled by their own spirit, they were in some things most superstitious, and in others most licentious. They who applied themselves to the Law from inspiration, and exercised themselves in it as was right, desiring its promises and fearing its threats, — these knew the Jewish bondage, seeing that they must ever remain bound to the Law; and they exercised themselves in it as was fit, holding themselves to be bondsmen and dependent upon the will of God, because being ruled by the Holy Spirit, who inspired them to fulfil the Law, they became pious, holy, and just. Thus Jewish bondage was brought about by the Law, and was known when men applied themselves to the observance of the Law, and was exercised when the application proceeded from the Holy Spirit. On the other hand, Christian liberty consists in the abrogation of the Law, which was wholly abrogated at the coming of the Holy Spirit, who succeeded to the government of the people of God, superseding the Law.

There are amongst those who bear the Christian name some who experience this liberty by the Holy Spirit; there are others, who by the spirit of man speculate about it; and there are those who neither experience nor speculate about it. They who neither experience it nor speculate about it, resemble in each and every particular those amongst the Jewish people who speculated upon the bondage of the Law, being in all and everything most superstitious, making it matter of duty, and binding themselves not only to what they think to be the law of God, but likewise to that which they know to be the law of man. And besides this, they bring themselves under obligation to other laws, and bind themselves by them; so that they neither know in what Christian liberty does consist, nor do they know it or exercise it, living, poor wretches, in miserable and hard bondage. Those who by the spirit of man speculate upon Christian liberty, are very similar to those of the Jewish nation who disregarded the Law: these, throwing off every restraint, live licentiously, neither knowing nor exercising Christian liberty as is right; these are ordinarily impious and most vicious. And I understand that they speculate upon Christian liberty with the spirit of man, who, availing themselves of their own wit and judgment, and of what they hear and read, hold the Christian to be free; and these persons, never considering whether they themselves are Christians of such a stamp that Christian liberty belongs to them, substitute carnal licentiousness for Christian liberty. They who by the Holy Spirit experience Christian liberty, strongly resemble those amongst the Jewish people who by the Holy Spirit applied themselves to the Law: these know that Christian liberty consists in this, that the Christian will not be punished for living ill, nor will he be rewarded for living well, knowing that chastisement is for unbelievers, and reward for believers, since God will punish those who will not believe in Christ, and not believing in Him will not accept the covenant which He established between God and men; and that He will reward those who will believe in Christ and accept Christ’s covenant.

They who know Christian liberty in this manner, disregarding both chastisement and reward, and being careful to preserve the personal decorum of the character they have to sustain in this life, which is, that of being members of Christ, the most perfect Head, and of living in this transitory world a life like that which they have to live in the life eternal, these exercise Christian liberty properly. Because, governed by the Holy Spirit, on the one hand they find and know themselves to be free and exempted from the Law, to such an extent that it appears to them that they may say with St Paul, ‘Omnia mihi licent,’ ‘all things are indeed lawful for me,’ neither fearing to be chastised for transgression, nor hoping to be rewarded for obedience, wherein they experience and know Christian liberty; and on the other hand, they find and know themselves obliged to be like Christ in their life and conduct, and therefore they say with St Paul, ‘Non omnia expediunt,’ ‘all things are not expedient’ (1 Cor. 6:12); and abiding by this rule, they exercise themselves in Christian liberty. So that Christian liberty consists in the abrogation of the Law, and is known, when men neither fear chastisement for the transgression of the Law, nor pretend to reward for obedience to it; and it is rightly practised when men observe the propriety peculiar to a Christian, who is a member of Christ, and is bound to be strictly conformed to Christ in everything belonging to him.

From all this I gather that — since men, speculating upon Christian liberty with the spirit of man, with ability and judgment, become vicious and wicked, and misapprehending it, make themselves superstitious and wretched; and since men understanding it, knowing it, proving it, and exercising it with the Holy Spirit, become holy, pious, and just, making themselves very like our Lord Christ — it is well that a man apply himself to understand Christian liberty, asking of God His Holy Spirit to cause him both to know and feel it, and likewise to lead him to exercise it. And in this way, neither his ignorance of it will make him live superstitiously and miserably, nor will the knowledge of it by the spirit of man make him live licentiously in habits and impiously in mind; and understanding it, knowing it, and exercising it, he will be enabled to live without fear before God in holiness and righteousness all the days of his life, and will afterwards be placed glorious in life eternal with Jesus Christ our Lord.

Consideration XXXVII

That they who know God by human representations form a false opinion of Him, whilst they who know Him through the Holy Spirit form a just one.

This is ever true, that men form their opinions and conceptions of things they do not know, according to the report and information concerning them furnished by men. And so it is that, when we hear that a man lavishes his affections upon all that he sees, we take him to be vain; hearing that he is fond of receiving money and presents, we set him down as sordid; hearing that if offended he does not pardon, we regard him as cruel, inhuman, vindictive. If it happen that we need the services of such a man, it is also ever true that we try to gain his goodwill by those things which correspond with the notions and conceptions that we have formed of him by hearsay; in which we continue and persevere until, getting on terms of intimacy with him, we gradually acquire other notions and conceptions that harmonise with our personal knowledge; and so it follows, that now we do not strive to gain his goodwill by those things which we had been wont to do according to hearsay, but by those things which our own knowledge has taught us to be suitable.

The same thing occurs to us in reference to God. Men, deceived by human philosophy, by human wisdom and reason, which never attain to the knowledge of God, and chiefly misled by superstition and false religion, represent God to us as so fastidious and irascible, that He is offended at every thing; as so vindictive, that He punishes all offences; as so cruel, that He chastises with eternal punishment; as so inhuman, that He takes pleasure in our maltreating our bodies to the extent of shedding our own blood, that which He gave us, and in divesting ourselves of our property, which He gave us, in order that by its help we might sustain ourselves in this life; as taking pleasure in our going naked and barefoot, in continual suffering; as vain, and gratified by presents, and as pleased with gold and gorgeous apparel; and, in short, as delighting in all those things which delight a tyrant, and which He is gratified to have at the hands of those who are subject to Him.

We form our notions and conceptions of God by these representations which men make to us of God, and so much the more as we find that which men tell us by word of mouth written by men in their works. And so because, when we begin to read Holy Scripture, we, fully as much as they, have already conceived that opinion of God, and formed these notions of Him, it comes to pass that, not gathering the true fruit of Holy Writ, which consists in knowing God, but on the contrary straining it, and understanding it according to that opinion and these notions which we entertain through men’s representations to us, — it comes to pass that, the Holy Scripture being a report of the Holy Spirit, by means of which we might conceive a true judgment and correct conceptions of God, we treat it as the representations of men, as if it expressed, not what the Holy Spirit designs, but what human ignorance fondly imagines.

Hence it arises that men, knowing their need of God, because they hold Him to be sensitive, revengeful, and cruel, live in constant scrupulosity, in continual fear and terror, feelings which are wont to generate hatred. Because we hold Him to be inhuman, we maltreat our bodies with fasts, with vigils, with penances, and all the other things which are abhorrent to the flesh, and by such means we think greatly to please God; because we hold Him to be sordid, we sacrifice our property to Him, and decorate Him with golden ornaments and jewels; and finally, because we hold Him to be a tyrant, we regulate ourselves with reference to Him in all and everything as we regulate ourselves with those that are tyrants. And we continue to be thus affected towards God as long as we form our opinions and our conceptions of God by the representations we get from men. Hence I understand, that as long as a man strives to obtain God’s goodwill by these means, he clearly shows that the opinion and conception which he holds of God is based upon men’s representations. And if any one shall say to me, ‘I do these things out of conformity to others, but I do not rely upon or at all value them;’ I shall reply, that it is a most difficult thing to know whether he confide in them or not; and I shall say to him, ‘Wouldest thou, brother, understand whether thou confidest in them or not? examine well whether thou findest satisfaction in doing them or not; whether thou entertainest a good opinion of those who do them, or not; and whether thou hast a bad opinion of those who do not do them, or not. And thus wilt thou understand whether thou confidest in them or not; and, finding that thou dost confide in them, hold it for certain that the opinion and conception that thou hast of God is based upon man’s representations.’

They who, by accepting the Gospel, and who, by the covenant of justification established by Jesus Christ our Lord, are made sons of God, and, sustaining intimate relations with God, know God and acquire a fresh opinion of God and form new conceptions of God, not indeed by report, but by knowledge and by experience — when these persons have recourse to the Holy Scriptures with their fresh opinion and their new conceptions, they find that written in them which they know and experience. These persons understand that God is patient, merciful, slow to anger, and alien to vengeance, unless towards them who are vessels of wrath, whom God still for a while tolerates and bears with. Understanding this, they banish from their minds scruples, fears, and terrors; they understand that God is so humane, that to give men eternal life, He sent His only-begotten Son, made man, into the world, upon whom He executed the rigour of His justice. Whence they know that He takes no pleasure in men’s maltreatment of their own bodies, but desires that they should be so divested of self-love, that whenever they are maltreated, they neither bewail nor resent it; and that He does not will that they deprive themselves of their property, but that they possess it in such manner that whenever deprived of it they do not take it ill nor vex themselves; and that, when it is necessary to resign it, by God’s calling them to the ministry and manifestation of the Gospel, they immediately resign it, and deprive themselves of it. Finally, these persons, holding this fresh opinion and these new conceptions of God, recognising God first in Christ, are just and holy; and, knowing that God is pleased with justice and holiness, they serve Him in righteousness and holiness. Moreover, recognising God in all these natural things, they acquiesce in everything, in whatever way it may turn out; they willingly follow the course of things that God has established, without being grieved or vexed by anything that may betide them, holding all God’s ways to be good, just, and holy, though, at the very same time, they may be judged the reverse by human wisdom. And because they know that God is pleased with this obedience and this mortification of human wisdom, their service, characterised by obedience and mortification, is stamped with piety. They persevere in this, whilst they continue in the opinion and conceptions of God which are obtained by communion with Him, by the knowledge and experience which they have of God having accepted the covenant of justification established by Jesus Christ our Lord.

I understand that they not only find no satisfaction in the things done by them whose opinion and conception of God are founded upon the representations of men, but, if they are constrained to do them, feel displeasure and dissatisfaction; and this displeasure and dissatisfaction in these matters I judge to be a good indication whereby to know that the man has already lost the opinion and conceptions of God which are derived from men’s representations, and that he has acquired the opinion and conceptions of God derived from intimacy with, and knowledge of God, and by the experience of those things which are effected by the Spirit of God.

By this consideration I am brought to understand the reason why, to a person beginning to hold communion with God, and to have experience in the things of the Spirit of God, it should seem as if the knowledge of God were being daily renewed in him, that is, that he comes to know God afresh. And it is because he retains for a long while the opinion and conception of God obtained by men’s representations stamped upon the mind, and because he is unable to strip himself of them at once, that he proceeds to lay them aside gradually, and goes on by degrees to receive the opinion and conception of God given since, by the Spirit of God; whence it appears to him that he makes as many changes in the knowledge of God, as are the variations which he makes in ridding himself of the old opinion and conceptions of God, and in putting on the fresh opinion and new conceptions of God. And because it is still more agreeable to depraved nature to remain in the first than in the second, in the old than in the new, in that of Adam than in that of Christ, in that of the Law than in that of the Gospel; I understand that it is with difficulty that a man strips himself of the old, and puts on the new. And I understand that it is the duty of a man regenerated and renewed by the Holy Spirit to keep his mind, throughout the whole course of his life, intent upon stripping off the opinion and conceptions of God acquired by men’s representations, and in putting on that opinion and those conceptions of God which emanate from the Holy Spirit, whom we receive through Jesus Christ our Lord.

Consideration XXXVIII

Shows by a similitude wherein the error of false Christians consists, and what that is which true Christians do.

It is certain that we all should judge and hold those persons very stupid and very foolish who, finding themselves banished from a kingdom on account of their misdeeds, and having letters patent issued by their king, subscribed with his sign-manual, and sealed with his seal, presented to them, whereby he pardoned them and enabled them to return to the kingdom; if taking up the patent, and recognising their king’s hand and seal in it, they should neglect to return to the kingdom, and occupy themselves in examining whether the seal with which the patent was sealed was of gold or of brass, and spend their time in worshipping it and doing it honour, while they remained in exile, deprived of the kingdom, and of the king’s favour; striving by other means and ways to obtain precisely what the king graciously and freely has given them by his patent, which they have received, read, and recognised, and which they adore and look upon reverentially, doing in reference to it, and with it, what is of no importance to them so far as the king’s intention was concerned when he sent it to them. Since what they ought to have done, had they been wise, would have been to return to the kingdom and accept the king’s grace as soon as they received and verified the patent, and afterwards to have carefully kept and preserved his patent in testimony of his pardon; and so they would have known all that was of importance for them to know of the king’s signature and of his seal.

By this allegory and similitude, I understand what a man ought to do immediately upon his becoming acquainted with the message of the Gospel; for the Gospel is as it were a patent, by which God graciously and freely pardons us all our misdeeds, for which we are in exile, and banished His kingdom, and He qualifies us to return and enter into it, as also to receive His favour, together with His image and likeness. And moreover I understand in what consist, and how great the error, stupidity, and folly of those who, reading the Gospel, approve of it, and hold it to be true, but, not relying upon what it promises, neither enter into the kingdom of God, nor make their peace with God, and spend their time in examining and verifying curious conceits about God and Christ, wholly out of their province, and which are useless to them; they busy themselves in serving God and Christ in those things which are neither prescribed by Him, nor are pleasing to Him, and by which, peradventure, they aggravate the wrath of God against themselves. I understand that all men fall into this error who regulate themselves in matters pertaining to God by human wisdom, being ignorant of God, and not knowing Jesus Christ our Lord.

Consideration XXXIX

That quickening to spiritual life bears certain relations to dying to the world, and that the glory of the resurrection bears certain relations to such quickening.

This is certain, that as soon as a man, inspired by God, accepts the covenant of justification through Jesus Christ our Lord, he begins to die to the world, and to live to God; to die to Adam, and to live to Christ; to withdraw from the kingdom of the world, and to enter into the kingdom of God: and that when the man dies, the soul separating itself from the body, he consummates the dying to the world, and the dying to Adam, and his withdrawal from the kingdom of the world; and that when he shall rise again, the soul made perfect, returning to unite itself with the body, he shall rise wholly to God, he shall live to Christ, and shall abide in the kingdom of God. Hence considering the difference there is between the condition of a man, however much he may have died to Adam and the world, so long as soul and body remain united, and the condition of another man already dead, whose soul is disunited from the body, I understand the differences there will be between the condition of a man, however much he may be quickened towards God and towards Christ whilst he is in this life, and the condition in which he will be when raised again to God and Christ in the life eternal — understanding that the difference between the state of resurrection, and that of quickening, will be beyond all comparison greater than is between the state of death and that of mortification, although this is exceedingly great. I mean to say, there is a much greater difference between a man raised from the dead, and one only quickened, than there is between a man dead and one mortified; understanding, that the man mortified is as it were dead, being crucified to the world and to himself, and more in the other life than in this, and that the quickened one is so far from being like one raised from the dead, that he remains still subject to passions and to death; from all which things he is set free at the resurrection. And understanding all this, I am wont to style mortification incomplete death, and quickening incomplete resurrection. And I understand that the resurrection in the life eternal will be analogous to the quickening in this life. I mean to say that the glory of the resurrection will respond to the perfection of the quickening.

Whence I gather, that since quickening in this life has fixed relations with mortification, and the glory of the resurrection in life eternal will have fixed relations with the quickening, it is the duty of the pious Christian, desirous of realising the life eternal, to mortify himself greatly, to be very like Christ in death, in order that he may likewise be very like Christ in the resurrection, in which he will evermore remain in the kingdom of God, together with God’s own Son, Jesus Christ our Lord.

Consideration XL

That God exerts His will in two modes, the one mediate, the other immediate.

I consider that God exerts His will in two modes, the one mediate and general, and the other immediate and particular. I understand that He governs the universe with the one, and that He governs those whom Christ has redeemed with the other. I understand that creatures are the agents of the one, each one in his degree and office; and I understand that the Holy Spirit is the agent of the other, with those persons who partake of the same Spirit.

I understand that men are frequently grieved with the results of the divine will wrought mediately, because it appears to them to redound to their prejudice. And I understand, that they who are affected by the results of the divine will wrought immediately are ever pleased with it, because it always redounds to their advantage. The efforts of the divine will worked mediately are, as I understand, those which result from celestial influences and from other natural things, which, following the order prescribed for them by God, at one time do harm, and at another do good. This order and this course is, I understand, sometimes altered by God’s will speaking immediately, and at other times, I understand it is curbed by the same (Wisdom 16): and in this altering and curbing consists, as I apprehend, that mode of exerting God’s will which I call immediate, because the common and general order is not followed out. The other mode in which God exerts His will immediately consists, as I understand, in those things which He does Himself by His word and by His Holy Spirit; such are, the creation of the world, and particularly that of man, the restoration of the human race by Christ, the call to participation in this benefit, justification, with all the other spiritual experiences and feelings. I understand that man was at first, at his creation, made subject to this immediate will of God: and I understand that it was by sinning that he made himself subject to the mediate will of God: and that in this subjection, as I understand, all the evils and travails consist to which our human nature is subject, and of them death is by far the greatest.

By this process of reasoning two things are made clear to me. The one, that Adam, by disobedience to God, subjected us to that form of God’s will which is mediate, and thereby to ills and death; and that Christ, by obedience to God, restores His people to subjection under that mode of God s will which is immediate, and thereby He frees them from ills and from death. And I understand that He frees them from ills in the same manner as from death. He frees them from death, by qualifying them for the resurrection in which they will live the life eternal. He frees them from ills, sometimes by bringing it to pass that they escape those which they would ordinarily have encountered; at other times, by taking from them the feeling of their presence: and again He converts them into instruments of self-mortification, so that evil is to them transmuted into good; just as He does not free them from death so that they should not die, but prepares them for a most blissful life eternal, so neither does He so free them from evils that they should not encounter them, but He enables them to extract good from these evils.

The other thing that I understand is, that the incessant aspiration of the man who feels, or who begins to feel, the benefit of Christ within himself, ought to be the desire and prayer to be freed from subjection to the mediate will of God, and to be restored to His immediate will; because God being consummately good, nay goodness itself, there is nothing in His immediate will that does not exactly agree with Himself. And I certainly think that Christ, when he counsels His people to say, Fiat voluntas tua,’ ‘Thy will be done,’ counsels them to cherish the desire I have expressed, and that they ever aspire in this manner, as though He would say: Ask God that He exempt you from His ordinary rule and government, and that He make you the subjects of His particular rule and government; that He free you from the government of His will exerted mediately, and place you under that which He exerts immediately, so that, just as the heavenly Hosts are ruled immediately by God, so you here on earth may also be governed immediately by God.

Hence I gather, that when a pious person feels himself afflicted and tried in body or in mind, it will be well that, attributing that affliction and trial to subjection to that mode of God’s will which is mediate, he feel the original sin of Adam stirring within him; and that longing for and groaning after Christ’s righteousness, he say to God: ‘Fiat voluntas tua,’ ‘let Thy will be done; free me, Lord, from this Thy mediate and general will, and place me under Thy immediate and special will; take from me the proneness to evil, to Adam’s disobedience, and implant in me the sense of good, of Christ’s obedience,’ – Those who utter the words ‘Fiat voluntas tua,’ without apprehending them thus, will, I am certain, if they would but closely examine their own minds, find that they say so through their inability to do otherwise: since were they able to bring it about, that God should do that which they fain would, they would not easily submit to God’s will; but when they cannot carry out their own will, they say to God ‘Fiat voluntas tua,’ ‘Thy will be done,’ making a virtue of necessity. Those who say to God, ‘Fiat voluntas tua,’ meaning, as has been said, to be subject to the immediate will of God, say so with all their heart, say so with the Holy Spirit, and say so in the sense in which it is suggested that our Lord Jesus Christ might say it Himself.

I do not understand that the mode of God’s will which I style mediate is not God’s particular providence, but I understand that such providence is common to mankind, as are rain, sunshine, &c. &c., things which are enjoyed by men in general. And I understand the immediate will to be a providence of God more special and advantageous to the elect; as was the case in the gift of Christ, and as are those other favours which He bestows with a preference on one rather than on another. Some of these favours are occasionally enjoyed by the wicked, though this is not God’s principal design; as, when at Joshua’s prayer, God arrested the sun, a favour by which many wicked persons profited accidentally, it might be said while the people of God enjoyed it in a manner wholly different, because they appreciated the favour. The same might be said of all the external favours which God bestows on His own people, in which others always participate who are not His; but they know nothing of that more special and gracious providence and will of God; and thus, as far as they are concerned, these events are fortuitous.

I come therefore to this conclusion, that in speaking of the mediate will of God, I understand this particular providence of God; that is, in the natural course of things, with which God ever concurs. And that in speaking of the immediate will of God, I understand that more special and gracious providence of God, by which the natural course of things is changed; and to this I attribute all that God works in His people and by them. And I call those His, who, as members, are incorporated with Jesus Christ our Lord.

Consideration XLI

God wills that pious persons should know that everything must proceed from Him, and that they should seek to obtain everything from Him.

Considering that Jesus Christ our Lord assures every pious person that he shall obtain from His eternal Father all that he shall ask believingly in prayer; and having experienced in myself, and finding the same experience repeated in other devout persons, that I sometimes obtain less of what I pray for, when, as it appears to me, my confidence in prayer is the greatest; and that, at times, I obtain what I pray for, when, as it appears to me, my confidence in prayer is less; I think thus, that God requires of a man faith in prayer, just as He requires of him his entire love. God well knows that man cannot (of himself) love Him with the whole heart; and He knows well that man cannot exert faith in prayer; for they are both contrary to his natural inclination, and they both must necessarily proceed from Himself; but God requires them of man that he may know himself, and that knowing himself, he may humble himself, and cast himself on the mercy of God, and not pretend to be able to do anything as of himself. And because He knows that the human mind is most arrogant, He is at times more deaf to a man’s petition, when it appears to the suppliant that his faith in prayer is the strongest. God acts thus, that man may not attribute that which he obtains through prayer to his own faith, and in order that he may know the difference there is between self-confidence and that assurance which comes from God. And that he may know that God holds him in esteem, and loves him, He occasionally gives him what he asks for, when his faith was in his own eyes less; at other times He gives without being asked, simply upon his wish, and again at other times He gives him that which he might desire, even without his desiring it.

Hence I understand that God wills of man that he strive with all his mind to give Him all his love, to trust solely in Him, and to hope from Him all that belongs to the present life and to the future. With this effort, and with this tendency, I understand that man gains two grand points: the one, that God overlooks the coolness of his love, the weakness of his faith, and the impatience of his hope; and the other, that God Himself gradually influences his love, strengthens his faith, and animates his hope. And thus He brings that to fulfilment Himself which Jesus Christ our Lord promised.

Consideration XLII

The manner in which a devout person should conduct himself when in a state of inward prosperity; and in what manner when under inward adversity.

It comes to pass that a devout person, being overtaken by a state of barrenness and discontent, finds himself without assurance and almost without faith; and it comes to pass that the same person when in another state, well satisfied, cheerful, and content, finds himself exercising great assurance and great faith. Whereupon the enemy of the human race, desirous of disturbing his happiness, comes to persuade him that he trusts and believes on account of the good he finds within himself, so that his trust is in himself and not in God. Yet it is wholly the reverse; and for this reason: the devout person, finding himself in the former state, will know and understand what he is of himself, what he is by creation, and what he is through Adam, and will think that, because he has, at some seasons, experienced the favour of God, that he in his present predicament realises His disfavour, for only he feels estrangement who has previously felt love. And this reflection will avouch to him his election, his call and predestination, and will prompt him to say, ‘the same God who, at other seasons, has without merit on my part shown Himself gracious unto me, will deliver me out of this estrangement, and will afresh show His lovingkindness to me.’

When the devout person finds himself in a prosperous state, he will know and understand what he is through God, the being which he has from God, and the being which he has through Christ; and he will recognise the presence of God within himself, to which he will attribute his love, affiance, faith, and hope, knowing that they are all gifts of God, and having already known what he is of himself, and what he is without God.

In this mode, knowing himself to have been in the former state, bereft of the presence of God, and knowing God in the latter state, and being enriched with His presence, he will increase greatly in self-knowledge and in the knowledge of God; and this, as Solomon says, ‘est omnis homo,’ ‘makes the whole man’ (Eccles. 3); meaning to say, that the whole being and all the perfection of man consist in this, that he know that his being and his perfection come to him from God, through Jesus Christ our Lord.

Postscript. — I do not understand that justification and faith are synonymous, but that they who believe enjoy justification, through the justice of God already executed upon Christ. And I understand that for a man to be justified by this justice, is as worthy a cause of pride or of self-esteem and vainglory, as for the thief who is rescued from the gallows in holy-week, to make his liberation a subject of self-esteem and vainglory. Men never flatter themselves unless it be upon what they find and recognise to be a personal merit. I speak of those who have a sound judgment. And if any one shall say to me, ‘Why did St Paul boast himself and glorify himself so much upon being a Christian?’ I shall answer him, ‘St Paul did not boast of himself as matter of personal glorification, but he boasted himself of Christ, to the glory of God (Gal. 6); as the thief, boasting of his liberation, does not glorify himself, does not boast with a view to his own glorification, but he boasts, as one might say, of holy-week, to the glory of Christ.’

Consideration XLIII

How a pious person may be assured that he has obtained piety and justification by the Spirit, and not by human wisdom.

Amongst other things with which evil spirits disquiet and molest the thoughts of devout persons, is, as I understand, the suggestion that the knowledge which they have of God and of Christ, together with their apprehension of spiritual things obtained through the Holy Spirit’s teachings, are not gained by them from revelation, nor by inward inspiration, as they acquire it who are God’s elect, and as they needs must, in order that they may be interested in that blessedness which Jesus Christ our Lord declared to be St Peter’s, in Matt 16:17; but by human skill, judgment, and diligence, as those persons acquire it who are not God’s elect, and are therefore neither esteemed nor called blessed. And because I am aware of this, I desire that they who know God and Christ by the Holy Spirit, may understand their good fortune and their happiness. I say, that every pious person justified by the justice of God executed upon Christ, being tempted with such imaginations and with suggestions, may, as far as the former proposition is concerned, rest assured, that if his piety and his justification were not the work of the Holy Spirit, he would not have been tempted by such imaginations, nor by such suggestions; for the flesh is never opposed to the flesh, but is ever opposed to the Spirit; and for this reason, the evil spirits, who, as David says (Ps. 56:6), ‘exercise all their thoughts in devising wickedness,’ availing themselves of the enmity there is between the flesh and the Holy Spirit, disturb the mind with such suggestions and with such imaginations. If with this they are unable to dispel from their minds such imaginations and suggestions, let them compare what they know of God and of Christ, and what they understand of spiritual things, by the operation of the Holy Spirit Himself, with what men, prized and esteemed by the world for their ability, judgment, and diligence, commonly know and understand about them, who have read all that they have, who have heard all that they have, and who seek for themselves all that the former aspire to, and finding, as in fact they will find, that what they know of God and of Christ, and what they understand of spiritual things by the operation of the Holy Spirit Himself, is very different, quite diverse and of another quality, from what men commonly know and understand; they will be able thoroughly to assure themselves that the blessing of piety and the blessing of justification have not been obtained by human ability, judgment, or diligence, but properly by divine revelation, by divine inspiration, and by the Holy Spirit; unless they shall be so presumptuous and so arrogant as to think that they have more ability, more diligence, and more judgment than other men. But this thought is ever alien to those who are elected by God to be participators in the grace and favour of God, which is preached amongst men in the Gospel of Jesus Christ our Lord.

Consideration XLIV

How a man shall know what progress he has made in mortification; and why it is that they who become devout are assailed by affections and appetites with which they had never previously been tempted.

I understand, that when a person wishes to know what progress he has made in mortification, I mean to say, what affections and appetites he has mortified, he will be able to do so, by examining himself very diligently, what affections and appetites he has felt alive and in full force within him, being tempted by them; and by considering which of them are already dead or mortified, he will then know what progress he has made in mortification.

For I understand, that he who has never felt ashamed to speak of Christ’s righteousness, has not mortified the affection of shame which is peculiar and natural to man; and he that has felt the shame, but now no longer feels it, is the man who has mortified it, as St Paul had mortified it, according to his own showing, Rom. 1, where he says, ‘I am not ashamed to preach the Gospel;’ and I understand that, if he never had been ashamed of it, he never would have boasted of not being ashamed of it.

Similarly I understand, that he alone has mortified the affection of worldly honour and of self-esteem, who, having been tempted by them, and having withstood them, has now ceased to be tempted by them.

I apprehend that it is just the same with the affections of wrath, of envy, of hatred, and of revenge, as I do moreover of the sensual appetites; understanding, that the carnal appetite has not been mortified, save by him who, having been tempted by it, and having withstood it, has ceased to be tempted.

My estimate is precisely the same of the passion of seeing objects that delight the eyes, of eating things that pamper the palate, of lending the ear to frivolous and worldly tales, of gratifying the sense of smell with exquisite perfumes; understanding, that he only may be said to have mortified himself in these appetites, who, having been tempted and annoyed by them, and having combated them, has brought himself to such a state, that either he no longer feels them, or is so much their master, that he easily conquers them whenever they assail him.

And forasmuch as death can only be experienced by one who has lived, it being necessary that everything and all that is after the flesh, as well affections as appetites, should die in them who are to be quickened; I understand, that all this having to die in the regenerated man, it is the work of God, that immediately upon a person becoming pious he is assailed and tempted, not only by those affections and appetites by which he had been tempted in time past, but also by others that he had never felt before, diverse and even wholly foreign; in order that feeling them to be alive, he may slay them, and slaying them, that regeneration may be made as perfect in him as it is in them who are members of the Son of God, Jesus Christ our Lord.

Consideration XLV

Whence proceeds the fear of death in pious persons; and that satisfaction in the prospect of another life is a mark of predestination.

Desirous of understanding whence it proceeds that many persons destitute of piety have voluntarily yielded themselves to death, and have courted and desired it, and have become suicides; whilst many pious persons are made sad, and lament at the thought of death, not being able to bring themselves to be resigned to death, — which, according to the dictates of human reason, ought to be just the reverse, forasmuch as persons destitute of piety either disbelieve in another life, or are in a state of doubt concerning it, or think that it will go ill with them in it; and forasmuch as the pious believe in a future state, and rest certain of it, and are assured that it will go well with them in it, — I am thus led to think that amongst those who are destitute of piety there are some who do not fear death, through some fixed notion which they entertain; and others, because they hold it a brave thing not to fear it; whilst some love death, believing to acquire fame by dying; and again others, because they find it troublesome and painful to live in want and dishonour; who act, like the impatient invalid, that exposes himself to the danger of a relapse into more serious illness, in his desire to rid himself of the lesser one which he feels. In all these, I contemplate their own rashness, their own madness, and their own impatience. Again, I think that amongst the pious who fear death, some do so because they are not fully confirmed in religion, nor are they fully assured of the righteousness with which eternal life is obtained. Others fear it through natural instinct, God having so constituted it, that men should fear death, and should love life, in order that they should preserve it. Whilst others fear it because it has been inflicted on men as the punishment of sin, God having so constituted it, that man should feel as chastisement that which has been given to him as chastisement by a general sentence affecting all, for that all are implicated in the evil of original sin. In all these I recognise piety, righteousness, and holiness, although I discover weakness and infirmity in the former, which I likewise impute to those pious persons, who, without consciousness of inward inspiration that God wills that they should die, desire and love death, for this desire is not free from some traces of impatience, akin to that of those who are destitute of piety.

Whence I come to this conclusion, that since the absence of the fear of death, and of love of it, in those who are destitute of piety, springs from rashness, folly, and impatience; and that the fear of death in the pious springs from piety, righteousness, and holiness, that neither a man destitute of piety, when freed from the fear of death, has cause for self-exaltation, nor has the pious man, when he finds himself timid in death, cause for self-depression, knowing that his fear is caused by weakness and infirmity, through want of assurance, and of firmness in reliance; or that he has it from natural temperament; or that he has it as a conscious chastisement for sin; which operates upon all who belong to the people of God, even should they not feel it to the same extent. Whence, if any one shall say, ‘Christ having suffered for original sin, they who are His members ought not to feel the penalty and chastisement of death,’ I shall reply that Christ has not revoked the sentence issued against us all, which subjects us to death, but He provided a remedy for it by the resurrection; so that we died through Adam, and are raised through Christ.

I come moreover to a further conclusion, which is, that the pious man is, as such, content to die, when the glory of God is magnified by his death, as the Christian martyrs were content, and when it is God’s will that he should die; for I understand that God at such a moment gives him contentment. So that when a pious man shall feel within him a fixed fear of death, not being able to bring himself to be content to die, he may rest assured that God will not remove him from this life at such a moment; and he ought to think that, whilst he fears, natural inclination and the chastisement of sin are producing their effect upon him; and thus he will not grieve, neither will he hold himself to be less pious on this account. Persons destitute of piety, when they fear death the least, and when they are brought to be most contented with it, were they to speak the truth, would confess that, were it in their power, they would not desire that there should be another life, because they are not certain of being well off in it. And the pious, when they fear death the most, speaking the truth, will confess, that they would not be content that there should not be another life, feeling within them selves that God has not created them for this world, but for the other.

And this discontentedness with the present life only, is, as I understand it, a great sign by which a man may be able to assure himself of his piety and of his predestination; for I hold it for certain, that God implants exceedingly great love and affection to eternal life in all those to whom He is about to give it.

So that he who shall feel the desire within him, that there should be no other life, let him regard himself as without piety, though death be attractive to him; yet let him not despair, for although he is at present without the pale of piety, he ought to think that God is mighty to draw him within it, even as He has drawn and draws all those who have been and are in it. And he who shall consciously feel love in his soul to life eternal, and discontentedness with this present life, let him hold himself to be pious, and predestined to eternal life, although he may fear death, considering all that has been here said, and above all, that even He feared death who was the only Son of God, Jesus Christ our Lord.

Consideration XLVI

That they who tread the Christian path without the inward light of the Holy Spirit, resemble those who walk at night without the light of the sun.

All they who, guided only by the light of nature and by human wisdom, presume to understand things that belong to the Spirit of God, and to tread the Christian path, that is to say, to live in a Christian-like manner, I compare to a man who walks at night by a way that is full of perils and obstacles simply with the light of his eyes. And it appears to me that just as to this man a tree will at one time appear to be a footpad, and he will fly from it; a rock, to be an armed man, and he will be dismayed; and at other moments, water will appear to him to be stone, and he will be plunged in it; and a shadow will appear to be a tree, and, trying to lean against it, he will fall flat on the ground; exactly in a similar manner, the man who, guided by the light of nature, treads the road to God, at times is frightened by things that ought never to have terrified him at all, and at other times he feels secure, and reposes trust in things in which he ought never to have felt secure, nor reposed trust at all, and thus groping his way, he walks like one bewildered, and knows not whither he is going.

He who walks by the light of Holy Writ and after the example of the saints, but without the Spirit, I compare to a man who walks at night, carrying a candle in his hand, so that he does not go wholly in the dark; but, neither does he go without fear, nor does he in his mind feel safe, nor is he sure that he shall not fall into many difficulties.

Whence I understand, that just as to the traveller, of whom I have spoken as walking by night simply by the light of his own eyes, the best and safest counsel that can be given is, that he suspend his journey as long as the night lasts, till the sun be risen to show him the way and the objects upon it, and he be enabled to travel, aided by the light of his eyes; so to him that travels on the road to God simply by the light of nature, by the testimony of Scripture, and by the example of the lives of the saints, the best, the soundest advice that can be given him is, that he stop on the way, during the night of his own blindness, until God send him His Spirit, by means of which, together with the light of nature, and with his human wisdom, he may thoroughly know his way, and see all that is in it. And if a man should ask me, saying, ‘How shall I halt on this road?’ I would answer him, ‘Do not exercise thyself in anything affecting righteousness, or religion of any sort or kind, and pray God heartily that He would send thee His Spirit to be to thee as a sun upon this road, upon which thou neither knowest how to walk, nor canst walk by thy mere wisdom. And be careful, all the while that God delays sending thee His Spirit, to apply thyself to everything that shall present itself to thee, in which thou recognisest true piety, without any admixture of superstition; and be contented with all that God does, and discontented with all that thou thyself doest.’ This is what I would say to him.

And I understand, that just as if the sun came forth at once in its full splendour, the eyes of the traveller of whom I have spoken would be blinded, so that he would not be able to use them more than when it was night; so similarly, were the Spirit of God to give a man in a moment all the knowledge that it has to give him throughout a protracted period, it would blind him, and place him in greater difficulties than at first. And because this is true, I understand, that our God, rich in grace and mercy, gives us His Spirit, but in such measure that it shall profit, and not injure us; not according to our cravings, but according to His eternal wisdom, with which, as a good Father, He governs them who are His children, being incorporated in His only begotten Son, Jesus Christ our Lord.

Consideration XLVII

Four marks by which to recognise those who pretend to piety and the Spirit, they not having either one or the other.

Understanding that the false prophets, against whom our Lord Jesus Christ counsels us to be on our guard, because they have the appearance of sheep, and are really wolves (Matt 7:15), are peculiarly those, who, having busied themselves about Christian piety, pretending to obtain the Spirit of God and to become spiritual persons by their exercises and labours, and without having been able to succeed in their project, ever remain undevout in their minds, although they dissemble and feign piety as far as it can be counterfeited by strange superstitions and ceremonies that make a show of piety; and understanding that the reason why our Lord Jesus Christ tells us that we should be upon our guard against them, is because they are the most pernicious pest that can be, for those who earnestly apply themselves to piety, inasmuch as having lost worldly shame, and having renounced honour and outward reputation, and having lost respect for God and all religion, they are solely intent upon doing all the injury they can to religion and to those who are devoted to it, finding a door open for that purpose in the conversations and intercourse which they have with such persons. Now, desiring that pious and spiritual persons may recognise such wolves^[3] as these, who present themselves in the garb of sheep, and that, knowing them, they may beware of holding converse and intercourse with them in the exercise of that dovelike simplicity which they have received from the Holy Spirit, and in the practice of that wisdom of the serpent which is natural to them, I have discovered four marks, by which spiritual persons may discern whether he who comes to them, comes having the divine vocation to do so, or whether he comes at his own suggestion, called by his own self-love. I mean to say, whether he being one who, despising the false religion followed by men of the world, desiring to devote himself to the true religion followed by the children of God, becomes undeceived by his own wisdom and human reason, or purely by the communication of the Holy Spirit; for I understand that those who are undeceived by human reason are always impious, and are pernicious to the spiritually-minded.

The first mark is great affection to spiritual things, delighting in them, and following anxiously after them. And I call all those things spiritual which are peculiar to the Holy Spirit, which are inward and divine. Such are the study of the Holy Scriptures, discourse upon sacred topics, persevering prayer, and continual adoration in the Spirit; that is to say, a man’s continual satisfaction with all that God does, esteeming everything to be holy, just, and good, as far as the weakness of the flesh admits of it.

The second mark is a total abhorrence of all conversations and of all discourses of men and of books in which there is no trace of the Holy Spirit. For I understand that the man who has truly enjoyed the conversation and the discourse of men and of books which have the Holy Spirit, can never enjoy other men nor other books; or if he does enjoy these, it is an indication that he has not enjoyed the former.

The third mark is the approval of the things of the Holy Spirit; of the thoughts and of the experimental knowledge, and of the feelings, which are acquired by the Holy Spirit, and that with the heart, and not with the head. Human wisdom, occasionally, approves of spiritual things not with the affections, but with the understanding; with the judgment, and not with heartfelt sympathy; and I understand that the man who has this heartfelt sympathy, easily knows whether another approves them from the heart, or from the understanding.

The fourth mark is the mortification of the mind and of the body. Of the mind, in all the affections which savour of the world; amongst these I assign a prominent position to curiosity, however we may be pleased to palliate and describe it; and of the body, in all the appetites which savour of the flesh. Human wisdom approves and teaches mortification; but however much it may approve and teach it, there never has been, and there never will be, a man who, without the Spirit of Christ — I mean to say, without being incorporated into Christ — will ever so acquire it. that he may not easily be recognised by the man who shall partly have acquired it through our Lord Jesus Christ.

And therefore I come to this conclusion, that the pious Christian will safely admit to his converse and intimacy, men whom he shall see cherishing spiritual things, detached from and disenamoured of those in which the Holy Spirit has no part, and by whom he shall see those things to be approved which stand connected with the Holy Spirit, and in which he shall see true mortification; holding it to be certain, that natural wisdom and cunning are unequal to the task of playing the hypocrite and dissembler in all these things, though they may in some of them, yet not wholly so, but only in part. And this part is easily discovered by pious Christians, whom it behoves to exert serpent-like wisdom, so that, availing themselves of these four marks, they may recognise those who come to them in the outward garb of sheep, being indeed wolves; and in so doing they will avail themselves of the assistance which is given to us by our Lord Jesus Christ.

Consideration XLVIII

That he who prays, works, and understands, does then pray, work, and understand as he ought, when he is inspired to pray, to work, and to understand.

From Romans 8:26 we collect that St Paul considered prayer to be one amongst the things with which, in our weakness and infirmities, we are favoured and helped by the Spirit of God; and thus he says, that forasmuch as we know not how to pray as we ought, the Spirit of God prays for us. Hence I understand that the Holy Spirit then prays for us when He impels us and moves us to pray, because at such a time He prays in us Himself. And I understand, that he who prays with the Spirit of God, asks that which is the will of God, and thus obtains what he desires; and he who prays with his own spirit, asks that which is his own will, and hence the reason why man neither knows for what, nor how, he ought to pray.

The human mind is presumptuous and arrogant, and being unwilling to admit that it neither knows for what, nor how, it ought to pray, it says, ‘I will ask God that His will be done, and thus I cannot go wrong;’ and does not consider that this prayer springs from his inability to do otherwise, and it may possibly ill comport with, and ill suit him, that God’s will should be done, as was the case with Hezekiah, who was diconcerted when death was intimated to him (2 Kings 20); and furthermore, he does not know how he will be contented with, and conformed to, the will of God. But man, being unwilling to resign himself as vanquished even by this argument, says, ‘I will ask God that He make me contented with whatever shall be His will, and thus I shall make sure;’ and he does not consider that it frequently is better for a man neither to be contented with, nor conformed to, the will of God, as it proved better for Hezekiah, and as it proved better for those persons who, grieved and irritated by that which God does, are brought to know themselves, and to know God, to humble themselves, and to exalt God. So that, willing or unwilling, the human mind is constrained to confess what St Paul says, that we neither know for what, nor how, we ought to pray; and he that confesses this, understanding from St Paul himself that the Spirit of God prays for us and in us, will earnestly pray to God to give him His Holy Spirit, to pray for him and in him. When he who prays with the human spirit, utters these words of the Lord’s prayer, ‘Fiat voluntas tua,’ ‘Thy will be done,’ although the words were dictated by the Spirit of God, he does not pray with the Spirit of God, because he does not pray being inspired, but instructed. And St Paul does not say that the Holy Spirit should teach us to pray, but that He prays for us, and that He prays in us.

I will add this, that they who pray with their own spirit, when they obtain what they ask in prayer, feel in their minds a sort of contentment, blended with pride and egotistic esteem; whilst they who pray with the Holy Spirit, when they obtain what they ask in prayer, experience the greatest satisfaction, blended with humility and mortification. And for my part I hold these feelings to be sufficient to give a person entire knowledge, whether he prays with his own spirit, or with the Holy Spirit. True it is, that if a man never have prayed with the Holy Spirit, he cannot make this distinction. Cornelius prayed with the Holy Spirit before St Peter went to his house, but he did not understand that he prayed with the Holy Spirit. Understanding it however subsequently, through St Peter s agency, he obtained from God even more than he sought, — not indeed more than the Spirit of God sought, which prayed for him and in him, but more than Cornelius himself sought in his own mind (Acts 10). So that the Spirit of God frequently prays in us and for us without our knowing that it is the Holy Spirit who prays, and what the object is that is solicited by Him in prayer.

I understand precisely the same to be true of work as of prayer, since St Paul likewise classes ministering, that is to say, service to our neighbour and the exercise of charity, amongst the gifts of the Holy Spirit (Rom. 12:7); and I understand, that because we otherwise know neither what, nor how, nor when, we ought to work, God gives us His Spirit, that He may work in us.

Human wisdom, which is ever opposed to the Spirit of God, pretends to know how to work; and when it works, it works to its own advantage, it works for its own glory, and for its own satisfaction, and not simply for its neighbour’s advantage, not for the glory of God, nor for the satisfaction of those who love God; and thence it is that it neither knows how, nor when, it has to work. On the other hand, the Holy Spirit works in the interest of the neighbour, for the satisfaction of those who love God, and works to the glory of God.

When he who works merely with the human spirit, imitates the works of the saints, follows the doctrine of the saints, I do not understand that he works with the Holy Spirit, but with his own spirit; since he does not work being inspired, but being taught. And St. Paul says (1 Cor. 2), that to work by the Holy Spirit is the gift of the Holy Spirit.

They who work with human wisdom find satisfaction in their works, but mixed with arrogance and presumption; and they who work with the Holy Spirit find also satisfaction in their works, but of a very different kind, and mixed with humility and mortification; so that a person, by examining his mind after the work is completed, shall be able by this consideration to understand whether human wisdom or the Spirit of God has wrought in him. True it is, that he who has never wrought with the Spirit of God, can never draw this distinction. I hold the same with reference to the work of Cornelius that I hold with relation to his prayer; he wrought 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 resulted from his work. And between that which Cornelius wrought and prayed with the Holy Spirit, and before he knew Christ and received the Holy Spirit, and that which he prayed and wrought with the Holy Spirit after he had known Christ and received the Holy Spirit, I make this difference, that when he at first prayed and wrought he did not understand that he prayed and wrought by the Holy Spirit.

That which I understand of prayer and of work, I understand equally of conceptions of God, and of the comprehension of Holy Scripture; reflecting that St Paul ranks these intellectual faculties likewise among the gifts of the Holy Spirit (1 Cor. 2); understanding that because human wisdom is unable to discern the things of the Spirit of God, He gives His Spirit to those who are His, in order that He may teach them to do so. The human mind is proud and haughty on this point, as well as in every other; and hence, preferring itself to the Holy Spirit, it goes about to help itself all that it can, in order to arrive at the knowledge of God and the understanding of Holy Writ by its own intellect and judgment. And it is a marvellous thing that, the more it labours to do this, so much the more does it incapacitate itself, taking up and understanding the things of God and of the Spirit of God in a sense contrary to the truth. And on the other hand, they who understand and know the Holy Spirit, the more they devote themselves to understand and know, so much the more do they understand and know.

When he who knows and understands the things of God, goes forth in his own skill, and with his own judgment, though he understands that which the saints have understood, I do not apprehend that he knows and understands with the Holy Spirit, but with human wisdom, understanding and knowing, taught, not inspired; and St Paul decides that to know with the Holy Spirit is the gift of the Holy Spirit.

He who knows and understands the things of God by his own skill and judgment, realises the satisfaction that he experiences in other kinds of perception, and in the various modes of apprehension of human things and of men’s writings, and with the satisfaction experienced in contemplating these, he feels pride and self-esteem; and he who understands and knows with the Holy Spirit, realises a satisfaction in that which he knows and understands very different from that which he experiences in other things that he knows and understands, and he feels in his mind humility and mortification. So that, by the feeling which a person experiences in his mind when he acquires a perception of God, and when he understands a place in Holy Scripture, he will be able to judge whether he has attained that perception and that knowledge by his own ability and judgment, or by the Spirit of God. If the feeling be one of pride and self-esteem, adjudging what he has perceived and understood to be due to his own ability and judgment, he will relinquish it; and if the feeling be characterized by humility and mortification, adjudging what he has perceived and understood to be due to the Holy Spirit, he will abide by and strengthen himself in it. True it is, that he who has never known nor understood with the Holy Spirit, can never make this distinction.

From these three reflections I am brought to this conclusion: that in order to pray as we ought, as well as to work, and likewise in order to perceive and understand, and also for everything else in which we exercise ourselves with mind or body in this present life, we need the direction of the Spirit of God, without which, although it may annoy us, we ought to confess that we know not how to pray as we ought, and that we do not know how to perceive or to understand as we ought. With this confession we shall ever ask of God His Holy Spirit, and He will give us it through Jesus Christ our Lord.

Consideration XLIX

Whence it arises that human wisdom will not attribute all things to God, and in what manner they ought to be attributed to Him.

There are, as I understand, three causes why men, deceived by the judgment of human wisdom, will not confess that everything comes from God.

The first, in order that they may not divest themselves of the merits arising from their own good works, conceiving that they would be divested of them, were everything attributed to God; since the goodness of God, and not that of men, would be brought under consideration in their good works.

The second cause, as I understand, is, because men judge the works of God with the same judgment with which they judge their own works, they hold that to be evil in God which they hold to be evil in wicked men; and it appearing to them to be absurd and wicked to attribute evil to God, who is consummately good, and is goodness itself, they resolve that they will not attribute everything to God.

The third cause I understand to be, because they think that men, if they believed that God did everything, would lead dissolute lives, and would become licentious, vicious, and insolent, remiss in rendering and showing kindness to their neighbours; each one of them saying of himself: ‘If I live ill, it is because it pleases God that I should live so; and He Himself, when it shall seem good to Him that I should live well, will make me live well.’ And speaking of their neighbour: ‘If such a one be needy, troubled, and afflicted, it is because it pleases God that he be so, and when it shall please Him that he be otherwise. He will raise him out of poverty, trouble, and affliction; therefore there is no occasion for me to interfere in the matter.’

To these three causes, or reasons, alleged by human wisdom, I understand a complete reply may be given in this manner.

To the first, that if men knew themselves, they would recognise in themselves rebellion, iniquity, and sin; and in their works, self-love and self-interest; and thus they would not pretend to acquire merit by their works; and by the withdrawal of that pretension, the first cause of this impiety would be taken away. Into this they easily fall who are just and holy in the eyes of the world, because they are precisely those who seek merit in their works. Those persons are free from this stumbling-block, who, knowing the being and nature of man, renounce their own merits, and cleave only to the righteousness of God, wrought out by Christ.

To the second cause and reason, it may be replied, that if it appear to man absurd and evil that God should harden Pharaoh’s heart, making him sin, in not allowing the people of God to depart; and that God commanded Shimei to sin, in cursing David; and that God caused those to sin, to whom, according to Holy Writ, He gave the spirit of error; and that He should have ordained that Judas should sin by selling Christ; and that God blinded the eyes of those of whom St Paul speaks in Rom. 1, in order that they might fall into filthy and abominable sins; and that if it likewise appear to men an absurd and evil thing that God should deal thus with many other men; — it is not because the things are absurd and evil in themselves, but because they are the works of the Holy Spirit; and men judging them by human wisdom, by which they are unable to understand the divine mystery that is in them, arrive at a false judgment concerning them. They stand in this matter with reference to God, as rash men do to princes, who think evil of them when, in the interest of good government, and for the public good, they do something which turns to the prejudice of some individuals, neither considering nor fathoming the purpose which the prince had in such transactions, because had they considered and understood them, they would have approved of the things done, and of the princes who do them. I mean to say that rash men, just in the same manner, because they do not understand God’s purpose in His works, think evil of them, and under the pretence of piety refuse to attribute them to God; and if they had known and had understood God’s purpose in the things they judge to be evil, they would have held and adjudged them to be good; and they would not have been led to divest God of His particular providence in everything. And certainly, if these men had considered that, in hardening the heart of Pharaoh, so that he might sin, by refusing to let the people of God depart, God designed to illustrate His own glory, and to manifest His own power exerted in His people’s favour, they would reckon the hardness of Pharaoh’s heart amongst the works of God’s mercy, since through it the desire of God’s people was accomplished. They would form the same judgment of Shimei’s curses, and of Judas’s betrayal of Christ, and of the sins of those of whom St. Paul speaks in the first chapter of the Epistle to the Romans, and they would form the same judgment of all the works of men, never hesitating to attribute them all to God, searching not the mysterious judgment involved in them, as pious persons investigate them, to whom it frequently occurs that they hold something affecting themselves or somebody to be wrong, through ignorance of God’s design in it, and then after a while, knowing God’s purpose in it, they hold it for a thing most correct. And it frequently happens to the same persons that they hold a thing to be well done, which they subsequently, and after a while, know was ill done. This occurs to them, at one time, when they are not intently observant of God’s judgments, and at another because it does not always please God that they should understand what He purposes in His works; as possibly it may not have pleased Him that Moses and Aaron should understand what He designed by Pharaoh’s obduracy, in order that they should not desist from urging him to let God’s people go. Whence it appears that man’s piety consists in earnestly applying his mind to understand what God purposes in His works, and principally in those which appear absurd and evil, and in reverence and approval of those which he does not understand, holding them all to be holy, just, and good.

To the third cause and reason which men find for not confessing that God does everything, it may in truth, and with the warrant of personal experience, be replied, that the men who believe and hold it certain that God causes everything, for that very same reason that they have such certainty are they pious and just; and being pious and just, they are in themselves most temperate and most modest, and are towards their immediate dependents most pitiful, most attentive, and most liberal; inasmuch as piety and justice mortify in them both the sensual appetites which might make them vicious and insolent, and the affections of mind which might make them self-seeking egotists, and consequently remiss to their neighbours. This mortification in them proceeds partly from their heartfelt union with God, of whose presence they are ever conscious, and principally from the incorporation with which they ever abide incorporated into the death of Christ, who, slaying His flesh upon the cross, slew together with it that of all those who, believing in Him, make themselves His members. And they who abide in this, never go the length of apologising for licentiousness of life by pleading the vehemence of their passions, saying that it pleased God that they should be so constituted: just the reverse, recognising any vice in themselves, and recognising any vehemence of passion within them, they discover in themselves the traces of their own iniquity, rebellion, and sin, and they ask of God that He would mortify these remains of sin in them, as He has mortified the rest. Nor do they ever become remiss in assisting and aiding their neighbours, unless it be to the extent in which their affections, which are after the flesh and human wisdom, dying in them, and those which are after the Spirit quickening in them, they cease to be moved by any anxious affection of the flesh, but are moved by an affection controlled by the Spirit; and to the extent to which they are without inward feeling inciting them to help and succour their neighbours, they recognise God’s will that it should be so. This I say, because the persons who sustain their pious frame, keeping a strict reckoning with their inward motions, hold those to be after the will of the flesh, that differ from what they know to be the will of God; and hold those to be after the will of the Spirit, which they know to be conformed to the will of God, forming this judgment in consonance with what they owe as duty to piety and as duty in connection with righteousness and the teachings of the Holy Scriptures, both new and old; and being thus watchful, they conquer the motives that are after the flesh, and carry out those which are after the Spirit. And though by the will of God they have their imperfections, it is their desire to become perfect; and though they hold their neighbours’ sufferings to be the will of God, they hold their impulses to aid and assist them to be also the will of God. And recognising in their own imperfections and in their neighbours’ sufferings the will of God, as associated with wrath; and recognising in their own desires of perfection, and in their impulses to succour their neighbours, as associated with mercy, loving the will that is connected with mercy, and fleeing from that which is connected with wrath, they study to attain perfection; and they study to assist their neighbours, remaining quiet when unconscious of any movement towards them, understanding it to be God’s will that they should be quiet.

Having explained what moves men not to attribute all things to God, and what may be said in reply, I will now set forth my thoughts on the subject, submitting myself to a judgment more perfect and spiritual.

I consider that the will of God manifests itself in two ways, as I have expressed myself in previous considerations: the one mediate, when He works by those which we call second causes; and the other immediate, when He works by Himself.

I understand that men are subjected to the immediate by original sin, and I understand that men are free and exempt from the mediate by regeneration, but in a certain manner.

I think that in avoiding those things which, by this mediate will, might do him harm, and in applying himself to those things which, by the same, might do him good, freewill in man consists in all those things standing intimately connected with his being externally and bodily well or ill off — with his living outwardly a vicious or a virtuous life.

I understand that all men remain generally subject to the immediate will, God working in them — in some by love, and in others by hatred; in some by wrath, in others by mercy; in some by complacency, and in others by displeasure. And this is, as I understand, that will of God concerning which St. Paul says, in Romans 9:19, that men cannot resist it; and I understand that God exerts this in illustrating His glory, and in manifesting His omnipotence in His people. So that, in this will of God, there are two developments, with distinct characteristics: the one stamped with hatred, wrath, and displeasure; the other with love, mercy, and complacency. I understand that the former fell upon Pharaoh, upon Shimei, and upon those to whom God gave the spirit of error; and upon Judas, and upon those, ‘quos tradidit Deus in reprobum sensum,’ ‘whom God gave over to a reprobate mind’ (Rom. 1:28). And I understand this very same fell upon all those who are vessels of wrath, as was Nero, and as all those have been, are, and will be, who malignantly persecute the Spirit of Christ, in them who are His members. I understand all those to be such who accomplish the will of God, without understanding themselves that such is the will of God; for had they understood it they would have ceased to be wicked, and would have been pious.

The will of God, stamped with love, mercy, and complacency, was, as I understand, exhibited in Moses, Aaron, and in David, and in the saints under the law, and I understand it likewise in John the Baptist, and in the Apostles and Martyrs, and similarly in all those who are called of God to participate in the Gospel, all of whom, as I understand, fulfil God’s will; for herein piety consists. And I understand that neither Pharaoh, nor Judas, nor they who are vessels of wrath, could cease from being what they were; nor Moses, Aaron, nor St Paul, nor they who are vessels of mercy; so that Judas could not have forborne selling Christ, nor could St. Paul have desisted from preaching Christ.

Finally, I understand that amongst the things which are done in the world by the mediate will of God, they who are vessels of wrath know the natural order of things, and know the goodness or the malignity of men. And I understand, that in the same things they who are vessels of mercy recognise in the natural order of things the will of God, which established that order, and in that, which is, or appears to be, the goodness or malignity of men, they, with the will of God, recognise the goodness and malignity of men.

Similarly I understand that amongst the things which are done by the immediate will of God, they who are wicked know nothing beyond their own desires, and those of them who do them. And in the very same things they who are pious recognise the will of God, attributing them all to God; discerning in them who are vessels of wrath, as Pharaoh, Shimei, Judas, and Nero, the exhibition of the will of God in wrath, anger, and displeasure; and recognising in those who are vessels of mercy, as were those of the Jewish nation and those of Christendom, the will of God in love, mercy, and complacency.

And in this manner, without acting injuriously to God, without becoming depraved themselves, and without casting off charity, nay, illustrating the glory of God, with self-mortification and with expanded charity, they come to believe that God does all things; some by His mediate will, and others by His immediate will; some as to vessels of hatred, wrath, and displeasure, and others as to vessels of love, mercy, and complacency. And these are they who, amongst all men, are the pious, knowing God, and are just, knowing the Son of God, Jesus Christ our Lord.

Consideration L

In what man’s depravity consists, and in what consists his restoration. In what Christian perfection consists.

Considering what I understand and know of the nature of God, that He is impassible and immortal, and that He is wise, just, and merciful, faithful and true; and considering what I understand and know of the nature of man, that he is passible and mortal, and that he is ignorant, wicked, revengeful, false and deceitful; and understanding, by the testimony of Holy Scripture, that man primarily at his creation was made in the image and likeness of God; I come to understand that there is as great a difference between the state in which God created man, and that in which he now actually is, as there is between what I know of the nature of God and that which I know of the nature of man. And knowing, by the testimony of Holy Scripture, that man has, through the first man’s sin, deteriorated from that nature which was perfect and like the nature of God, to become, as far as the body is concerned, like other animals, and, as far as the mind is concerned, like evil spirits, I come to understand that the evil brought upon the human race by the first man’s sin consists in this: that from being impassible, he has become passible, subject to cold and heat, to hunger and thirst, and to all other bodily grievances; that from being immortal, he has become mortal, subject to death; from being wise, he has become ignorant; from being just, unjust; from being merciful, revengeful; from being faithful, false; from being truthful, a liar. I understand that forasmuch as the evil which befell the human race through sin, affects men in body and soul, so likewise the grace which God has been pleased to show to the human race, through Jesus Christ our Lord, affects equally both body and soul. And thus it is, that as soon as a man is called of God he accepts the justice of God, executed upon Christ, as His own, thus making himself a member of Christ; he begins to participate in the first restoration, which is that of the soul, and is effected by the death of Christ. And it is moreover true, that the man who departs this life a member of Christ, will participate in the ultimate restoration, which will be that of the body, and will be by the resurrection of Christ, and he will share in the general resurrection of all men. So that they who are members of Christ, do by the death of Christ have the evil done to their souls remedied in this present life, if not wholly, at least in part, and they have the evil done to their bodies remedied, by the resurrection of Christ, in the life eternal; and then they will have entirely recovered that image and likeness of God with which they were created, being impassible and immortal in their bodies, and being wise, merciful, faithful and true in their souls, in which, as I understand, all our happiness consists.

Having understood all this, I come to the conclusion, that the proper duty of the Christian in the present life is to be intent upon the reinstatement of his soul, and the recovery of the image and likeness of God, with which he was created; and although, as I have said, this reinstatement is in proportion, if I may so express myself, to the extent of a man’s incorporation into the death of Christ, nevertheless I understand it to be a Christian’s duty to exercise himself to regain it in this manner. When, through the depravity of his mind, he is tempted to sin, calling to mind that God is righteous, he will say: ‘No; the right thing for me is to be righteous, and not to sin.’ When he is tempted to vindictiveness, remembering that God is merciful, he will say: ‘No; duty calls me to be merciful and not vindictive.’ When he is tempted to wrath, remembering that God is long-suffering, he will say: ‘No; it is for me to be patient and not irascible.’ When he is tempted to act falsely and to lie, remembering that God is faithful and true, he will say: ‘No; the right thing for me is to be faithful and true.’ When he is tempted to desire to be esteemed and appreciated by men of the world, remembering that God is a stranger and pilgrim here in this present life, he will say: ‘No; it is my duty to be a stranger and foreigner here, my God being so, in order that I may be wholly like Him.’ And finally, when he is tempted to anything that may in some way or another injure his neighbour, remembering that God so loves men that, to remedy the evil and injury into which they had fallen, He gave His own Son to die for them, he will say: ‘No; it is my duty to cherish love and charity.’

And thus passing in review all the objects by which a man through the depravity of his soul may be tempted by his own affections, he will find in God perfections with which he will be able to repress them, and thus, by degrees, he will go on promoting the progressive restoration of his soul, which is the first operation, and he will ever be the better qualifying himself for the restoration of his body, which is the last.

And I understand that Christian perfection consists in this exercise. I mean to say, that a Christian is more or less perfect in this life, just as, being more or less engaged in this exercise, he gains more or less of that part of the image and likeness to God in which he was created, and which is attainable in this life. And this I understand to be the reason why Jesus Christ our Lord concludes His exhortation upon Christian perfection by saying, ‘Estote perfecti sicut pater vester coelestis perfectus est:’ ‘Be ye perfect, as your Father in heaven is perfect’ (Matt 6); as if He had said: Finally I tell you, give all diligence to be like to God in perfection; He is perfect, do you strive to be perfect, even as He is. And this is peculiarly a Christian admonition, for it proceeded from Jesus Christ our Lord.

Consideration LI

Of the manner in which God causes Himself to be felt, and of the manner in which God allows Himself to be seen.

Having frequently stated that God causes His presence to be felt by those persons, who, accepting the grace of the Gospel, have entered into the kingdom of God, and that He allows those very same persons to see His presence, ‘per speculum in aenigmate,’ ‘in a glass darkly,’ as St. Paul says (1 Cor. 13:12), I now proceed to state, that the favour which God shows to them whom He allows to see His presence is beyond all comparison greater than that He shows to them by whom He causes His presence to be felt; forasmuch as he that sees it must necessarily feel it, whilst he who feels it does not necessarily see it. I mean to say, forasmuch as it is impossible to see without feeling, but there may be feeling without sight.

To render myself perfectly intelligible, I say this: I understand that a man may then feel the presence of God when loving and believing, confiding and hoping, and when praying, working and understanding, he really and effectively feels that he is taught and impelled by the Holy Spirit to love and to believe, to confide and to hope, and moreover to pray, work, and understand, feeling that it is the Holy Spirit that inspires him to love and to believe, to confide and to hope, and that it is the Holy Spirit Himself that prays within him, works, and understands; for it is thus that in all these exercises, feeling the grace of the Holy Spirit, he feels the presence of God.

Again, I say, that a man then sees the presence of God when, through Divine grace, the manner is shown to him in which God upholds all things which He has created, in the peculiar mode of existence in which He created them, and in what way, God failing them, or withdrawing Himself, but for a while, from them, they would cease to exist.

To enter profoundly into this meditation, I bring before the mind what is ordinarily seen in the Pope’s household, where all those who compose it are dependent upon him, and are maintained by him in the station and dignity in which he has placed them. At the Pope’s decease, the whole house is broken up and ceases to exist, so that he that was secretary is so no longer. The same may be affirmed of the other officials of the establishment, all of whom at the Pope’s death lose the position which the Pope’s life gave them.

Proceeding further, I consider what is experimentally understood of a man, who is such as long as his soul remains in his body, which latter is wholly sustained only in the interest of the former. I mean to say, that the members of the body exercise their functions as long as the soul remains in the body; when the soul is separated, the body dissolves, and returns to dust, so that they which before were eyes are so no longer. I predicate the same of all the other members of the body, all of which, when the soul has quitted the body, lose the existence they had through the soul’s presence in the body.

With reference to the Pope’s establishment, forasmuch as with my natural endowments and with my own judgment I am competent to consider and to see what I have stated, it is quite enough for me to see and to consider the presence of the Pope, his careful provision, his goodness, liberality and justice, so far as he keeps his establishment in good order and well regulated. And forasmuch as with my natural parts and powers of discourse I am equal to the task of understanding experimentally that the soul, being separated from the body, the man ceases to be what he was, each one of his members ceasing to discharge the functions which it exercised, I am moreover competent to understand experimentally that the body’s mode of existence is derived from the soul, and that it is the soul which governs every one of the members of the body in a proper manner, making them render that peculiar service for which they were respectively created. And thus I understand that the mind is provident and discreet, and endowed with all the other good qualities which are annexed to it.

But with reference to God, forasmuch as neither with my natural faculties, nor with my experience, am I able to understand in what manner all things depend upon Him, so that, were He to withdraw Himself, they would fail, I am not able of myself to understand what I saw in the Pope’s household, nor to understand that which I understood with reference to man, although, by what I hear say, and by what I read, I am able to imagine it, but, being unable to see and understand by experience, I cannot be assured respecting it, until God Himself allows me to see and to understand how this is, showing me His presence, which consists, as I understand, in this demonstration and in this union.

More than this, I understand that it would be a great satisfaction for a favourite servant of the Pope, were the Pope to become unchangeable and immortal, to see that his position and his maintenance in that rank were derived to him from the Pope and depended upon the Pope’s life; and I likewise understand that it would be the greatest satisfaction for a man to see really and practically in what manner the existence and the maintenance of his body depend upon his soul.

And I understand that the satisfaction, the glory, and the contentment which those persons experience within themselves to be beyond all comparison higher and more exalted than in any of these preceding instances, who see the manner, whatever it may be, in which God sustains and upholds all things, giving them their nature and life, so that without Him they would cease to exist and to live. For in this vision they know and feel themselves to be favoured by God, and by it they are tranquillized and assured in their minds, understanding that they are sustained and ruled by Him, who holds all things subject to His power. And in this same vision, in a novel mode, they recognise in God omnipotence, wisdom, justice, mercy, truth, and fidelity; and by this knowledge they increase in love to God, in faith and confidence in God, and in the patience with which they await the life eternal. And thus that comes to pass which I said at the beginning; that man, seeing the presence of God, commences in the present life partially to relish that which he will fully enjoy in the life eternal with Jesus Christ our Lord.

Consideration LII

That the Christian ought to put an end to the affection of ambition, which consists of the lust of acquisitiveness, and likewise to that which consists in maintaining possession.

Understanding that Jesus Christ our Lord tells all of us, who are Christians, to learn ‘lowliness of heart’ from Him (Matt. 11:29); and understanding, moreover, that St Paul admonishes us, ‘that we subject our minds to what we recognise in our Lord Jesus Christ, who, being the Son of God, humbled Himself so far as to take the form of man, making Himself man’ (Phil. 2:5-8); I learn that just as humility of mind is that which is most profitable to a Christian, so likewise the passion of ambition, which is its opposite, is that which is most pernicious, which separates him most from Christ, and which most makes him a member of Satan.

And I designate as the passion of ambition every desire, every thought, and every effort, exerted by man, to the intent of increasing his estate, his honour, and his reputation, and of maintaining himself in the possession of what he has acquired: so that the passion of ambition consists of two parts: the one, of acquisitiveness; and the other, of conservation.

Human wisdom judges those persons to be free from the passion of ambition who impose a limit to acquisition; and in truth they are to a great extent free from it. But they retain the other, which is so much the more difficult to be got rid of, as human wisdom does not recognise it as an evil, nay, judges those to be vile and mean who are without it. But the Holy Spirit, who does recognise it as an evil, judges those to be ambitious who have it, and wills that they whom He rules be wholly free from it; that they renounce it, and free themselves from it, so that they never desire advancement in the eyes of the world, nor are they preoccupied with the studied maintenance of what they possess; though He does not demand of them that by their own acts, and at their own suggestion, they should do things whereby they may come to be degraded and impaired in that position of honour and reputation in which they happen to be; training their minds to be contented, with increase or decrease, according to the will of God. And He likewise wills that they occupy themselves, in everything and everywhere, both in gaining increased favour in the eyes of God, and in maintaining what they have gained.

And on this account, the pious Christian, who has to learn humility from Christ, and to bring himself to be like Christ in humility, finds it his duty to quench the fires of ambition, divesting his mind of every thought, aiming at promotion in the things of the world, or of effort to maintain possession of what he has acquired; thinking solely of advancement in the things of God, confiding, hoping, and loving, and endeavouring to maintain in himself all the confidence, hope, and love that he shall have acquired; inwardly resolving that what remains for him to do is to please God, and those who partake of the Spirit of God; and not the world, nor those who adopt the opinions and counsels of human wisdom; and doing thus, he will become like Jesus Christ our Lord.

Consideration LIII

How it is that men of the world, in obeying the dictates of honour, are less vicious than in obeying those of conscience.

All men are generally malignant and perverse, and so much so, that to go amongst them is nothing else than to go amongst tigers and lions, and amongst vipers and serpents, save so far as their fury and madness are restrained by some fetters, amongst which the principal and strongest ones are honour and conscience, the former affecting the present life, and the latter the future.

I mean to say, that the pursuit of this world’s honour restrains some men, who are neither so vicious nor so licentious in their style of life as they would have been in following out their natural inclination. And other men are restrained by the fear of eternal punishment; for they think: ‘If I do this, I shall offend God, and He will chastise me with eternal punishment;’ and this is the work of conscience.

So that it may be said, that all men who are not ruled by the Holy Spirit, are like so many lions chained up, lest they should do injury; and therefore, should they break their chains, they in their fury do injury by following out their natural inclination. For men whilst they are bound with these fetters do no harm, neither are they licentious; when these chains are broken, in their fury and madness they do injury by following out their natural inclination.

Hence, considering that worldly honour is the strongest of these chains with which men are bound, and seeing that man more easily sets aside the dictates of conscience than those of honour, I come to understand that men who pursue worldly honour, because they are bound with a stronger chain, are, compared to other men of the world, the least vicious, and the least licentious; partly by their own inclination, for being subject to the rule of human wisdom, they highly esteem honour; and partly, out of respect for those persons of whom they take counsel, for these being zealously devoted to honour and understanding it, ever counsel rightly what honour prescribes. The result is very different with regard to conscience, since man is not of himself favourably disposed to it, either because he believes nothing beyond what he sees, or because he remains in a state of hesitancy, or because he abandons himself to disorderly courses. And as he is desirous of taking counsel upon subjects concerning which he stands in doubt, he consults other men, who have no regard for conscience, neither do they understand it; and thus they are unable to advise rightly what conscience prescribes.

That this is true, any one may clearly know who will be pleased to examine himself, finding it to be a fact, that men esteem honour more than conscience, and that they are more determinately and more virtuously counselled in a matter which is submitted as a case of honour, than when submitted as a case of conscience.

And this may serve to explain the reason why it is said that the mode of life is less vicious and less licentious amongst infidels than amongst those who call themselves Christians: it is because the former are in most things bound by honour, whilst the latter are in many things bound by conscience.

I except from this sweeping statement men regenerated, and called by the Holy Spirit, who, without being put in chains, live modestly and temperately; and are in this governed by the Holy Spirit, which is communicated to those who believe; in whom this rule is so powerful, that without being attached by any chain, for they do not fear dishonour, nor have they scruples of conscience, they surpass all men of the world, in that they are not vicious or licentious, all their passions having been slain upon the cross of our Lord Jesus Christ.

Consideration LIV

That prayer and consideration are two books, or interpreters, for the sure understanding of Holy Scripture; and the way in which a man should make use of them.

I hold It to be a thing most true and most certain for the understanding of Holy Scripture, that the best, the surest, and the highest interpreters that man can find are these two — PRAYER and CONSIDERATION.^[4] I understand that Prayer discovers the way, opens it, and makes it plain; and I understand that Consideration puts the man into it, and makes him walk by it.

Furthermore, I understand it to be indispensable that these two interpreters, or books, be assisted by God, Himself inspiring the man who prays, to pray.

Because I understand, that he who prays without being inspired to pray, does so at the suggestion of his own fancy, of his own affection, and of his own will; and that, not knowing how to pray as he ought, he is not heard in his prayer; and he who prays, being inspired to pray, prays to the glory of God, and prays by the will of God; and knowing how to pray as he ought, his prayer is heard, and what he seeks is granted.

As to Consideration, I hold it to be indispensable on the part of the man who would consider of spiritual things, that it be assisted with his own experience of them. I mean, that he who considers should have inwardly experienced those things of which Holy Scripture speaks, in such a manner, that by what he finds and knows in himself he comes to understand what is written in the Holy Scriptures. And they who consider without this experience, walk in the dark and grope their way; and although they sometimes almost divine, and at other times feel certain, yet not having the proof of it within themselves, they do not know whether they are certain, nor do they relish what they do ascertain. Whilst those persons who are aided in prayer by the Holy Spirit, and in consideration by their individual experience, frequently attain certainty, nay, ordinarily do so; they know what they ascertain, and also relish it. To render myself better understood, I shall adduce two authoritative passages, the one from St Paul, and the other from David, presuming to put forward the example in myself I say, that reading that one of St Paul, Sicut testimonium Jesu Christi confirmatum est in vobis (1 Cor. 1:6), ‘Even as the testimony of Christ was confirmed in you;’ and being desirous to understand it well, I shall first use the BOOK OF PRAYER, praying God to open to me the way of apprehending these words, and I remain instant in prayer as much so as I am able to keep my mind fixed in it. Then opening the BOOK OF CONSIDERATION, I begin to consider within myself of such Christian things of which I have any experience, and I begin, besides, to examine what the testimony is which Jesus Christ bore to the world. And finding in me the ruling of the Holy Spirit, controlling me inwardly, and feeling myself justified by the justice of God executed in Christ, which two things are so intimately conjoined together that a man can scarcely say of which of them he feels the more conscious, whether the control of the Holy Spirit or justification by faith; and understanding that the testimony which Christ bore to the world, principally resolves itself into two parts — that is to say, the one where he says (Matt 4:17), Appropinquat regnum calorum or regnum Dei, ‘the kingdom of heaven is at hand,’ or ‘the kingdom of God,’ as it is rendered in Mark 1 and Luke 10, which is all the same; and in the other, where, speaking of His blood, He says, Pro vobis et pro multis effundetur in remissionem peccatorum (Luke 22), ‘shed for you; ‘ and in Matt 26:28, ‘shed for many for the remission of sins;’ of which two parts, the one refers to the kingdom of God which we begin to feel and to enjoy in the present life, and which is continued and perpetuated in the life eternal; the other to the justification which is through Christ; — and I arrive at the conclusion, that St Paul understood that the Corinthians were able to testify, from their own experience, that Christ spoke the truth in the testimony which He gave to the world, as well of the arrival of the ‘kingdom of God,’ as also of justification by the justice of God executed in His most precious flesh. And I understand a man to be warranted in calling and adjudging himself a Christian just in proportion as he has this testimony of Christ our Lord confirmed within himself.

Similarly, being desirous of understanding that passage of David (Ps. 39:12), Quoniam peregrinus sum ego tecum, ‘for I am a stranger with Thee,’ and having opened the book of prayer, I open that of consideration, and I proceed to examine in what manner I am a stranger and pilgrim in the present life; and finding that I am so, inasmuch as I am unknown, neither am I prized nor esteemed by the world; and inasmuch as I neither prize nor esteem the world; and finding likewise that God, in this aspect, is a stranger in the world, because He is neither known, prized, nor esteemed by the world, and for that He neither prizes nor esteems the world, holding it for what it is; — I understand that David means to say, ‘Forasmuch, Lord, as the world does that with me, which it does with Thee; I likewise do that with the world which Thou dost.’ And the saints that lived under the law were, as I understand, in this manner ‘strangers with God,’ and in this manner the New Testament saints are so, and amongst them, as their head, the Son of God, our Lord.

And this is the manner in which, I understand, man has to employ these two most divine books; and I understand that the one admirably helps the other; and I also understand that he who can consider, availing himself of his own experience, always errs when he sets himself to do so without having first opened the book of prayer; and I think that almost always the impulse under which this man is moved to pray is motion excited by God.

From all this I gather, that it being most true that the right apprehension of Holy Scripture is to be sought by means of these two interpreters, or books, viz., prayer and consideration, and that prayer needs to be helped by the inspiration of God, and consideration by the experience of the man who considers, it is moreover true that the pious Christian who occupies himself with the study of Holy Scripture ought to live in the constant desire that God would give him His Holy Spirit, that He would mortify every fleshly emotion in him, together with human wisdom, in order that quickening may succeed mortification; for they only within whom the operations of mortification and quickening have begun can possibly consider with the aid of their own experience, for they alone are inwardly conscious of God’s spiritual gifts, which they obtain who believe in Jesus Christ our Lord.

Consideration LV

Against curiosity; and how the Holy Scripture should be read without curiosity.

The human mind would fain sustain its life and preserve its vigour with divers kinds of food; and among them all there is, as I understand, none so pleasing or so satisfactory to it as curiosity; and that, both for itself, and because it is ever associated with ambition and vanity. And I understand that this curiosity is so palatable to the human mind, that it feeds upon it, in whatever mode this food may be seasoned and prepared, provided it be curiosity.

Now, it being necessary that this human mind should die in persons who make Christian piety their aim, in order that the resolution be preserved and maintained which they (knowing themselves to be dead upon the cross of Christ) have made and do make with the world and with themselves, it is also necessary that the food of curiosity be taken from them, not giving it to themselves in any form or manner; setting it aside, especially in those things in which it might make pretensions to piety, religion, and holiness, for these are the most prized.

And of these I hold the study of Holy Scripture when read from motives of curiosity to be the most dangerous; because, although it ordinarily is an effective weapon for slaying the human mind, yet the mind, on the other hand, is so lively that it converts Scripture into curiosity, gladly feeding upon this alone, when it can get nothing else to feed upon. And for this reason I understand that it is the pious Christian’s duty to be very vigilant and cautious, with reference to many things that may involve curiosity, that he may not have it; and especially in the study of Holy Scripture, in order that the simplicity of the Spirit, which there is in it, be not converted into fleshly curiosity, as happens to those curious persons who read Holy Scripture only to know and to understand.

In reading the Holy Scriptures I understand that the pious Christian should only fix his attention upon the inward experiences and feelings which God, by the agency of His Holy Spirit, shall work in his soul, and with which, he, by their help, shall go on to try the things of the Holy Spirit, so that, taking up a book of Holy Scripture, he may aim to understand his past experience. And thus, let him think that he does not understand what he has not experienced; and thinking this, if he shall desire to understand it, he will strive to experience it, and will not curiously seek to know how, or what, others have therein understood; and directing his attention to his own experience, he will likewise attend to the entire mortification of his mind, divesting it wholly of curiosity, and combining experience with mortification, he will acquire the true apprehension of Holy Scripture, and he will understand that Christians’ occupation does not consist in knowledge, but in experience. And he will discern the error into which those fall who think that they do not understand Holy Scripture because they have not been ordained, nor provided with scientific knowledge and human learning: understanding that they who have been ordained and highly instructed both in science and learning, find it necessary to renounce all these things and leave them, in order to acquire the true apprehension of Holy Scripture, which, as I have said, is not to be acquired by knowledge, nor to be attained by curiosity, but is acquired by experience, and is to be sought with simplicity, since God reveals His secrets to those who are trained in, and adorned with, this simplicity, even as is affirmed in Matt 11, by God’s own Son, Jesus Christ our Lord.

Consideration LVI

Of the most certain and assured way to attain perfect mortification.

Having repeatedly said that the mortification of all that is derived from Adam is highly necessary to the Christian, it is only recently that I have understood the reason why it is necessary, and the most certain and assured way to arrive at its attainment. And I have learned it from the Apostle St Paul, where he, having said that he strove to be ‘made conformable to Christ’s death,’ in order that he might attain to participation in His resurrection, labouring to apprehend Christian perfection, for which he felt himself to have been apprehended of Christ — he says that he did this, wholly forgetting the things that were past, both those that could give him satisfaction, as those which could cause him annoyance; and exercising his memory with the recollection that he was called of God in Christ, and that the call was a heavenly one, that is to say, that he was called to the end that, by believing, he should gain eternal life (Phil. 3:8-11); nay, rather, I understand this is the life by which the Holy Spirit mortifies those persons who, being called of God, duly respond to it. And thus it is that a man, retaining this thought in his memory, comes to shun and abhor everything which might tend to obstruct this call, and to seek and love everything which tends to preserve and increase it. Coming thus to hate his passions and appetites, and knowing that these are the things which serve to impede his call, he is led to mortify them, so that all that is derived from Adam dying in him, and all that is from Christ living in him, he becomes very like Christ. And thus his plan of action resembles that of an individual who, — invited by a mighty prince to a great feast, and fearing lest he should be impeded and diverted on his way by some delightful objects that might present themselves to him, — adopts as an expedient to liberate himself from them all and to pass freely by them, the constant recollection that he has been invited by that mighty prince, and that he has been called to that great feast, in comparison with which all the feasts that can be presented to him on the road are no feasts at all, but merely child’s play. I mean to say that just as this person, keeping this thought alive in his recollection, mortifies all the inward desires which may arise within him, of seeing the feasts which may present themselves by the way, much better than if he made the resolution of not seeing them at all; because it might so happen, that casually coming to see them, he might be obstructed and diverted by them, to that extent, that when he should arrive to see the principal feast he might find it already concluded. Exactly so, or rather much better is it, that the person called of God, keeping alive in his memory the thought of his calling, should mortify, and even slay, all his inward passions and appetites, which, derived from the old man, might obstruct and impede his calling; much better, I say, than if he propose to himself always to oppose them because it might happen, that in being diverted from his call, he might likewise be diverted from his purpose. Nay, I will rather say, that in acting in this manner, it is the Holy Spirit which mortifies him; and were he to act in any other manner, suggested by human wisdom, all his efforts would never succeed in accomplishing his purpose; it being God’s ordinance that the Holy Spirit is to be the master and guide of all them who are called to the grace of the Gospel of His only begotten Son, Jesus Christ our Lord.

Consideration LVII

Whence it proceeds that the flesh is mortified by the knowledge and experience of divine things.

Day by day I acquire a stronger conviction that the Christian should be concerned about experience, and not about theoretical knowledge. I mean to say, that his business is not learned by speculation, but by experience. In the first place, I understand that it is peculiarly the Christian’s duty to exercise himself in mortification. By persevering in it, he feels that its usefulness consists in this: that by mortifying his affections and appetites, man gradually attains to the apprehension of that divine Christian perfection of which he is himself apprehended by union with Christ, a union brought about by faith.

Advancing a step further, I have learnt that the most certain and assured way by which the man who is called of God attains to true mortification, is, ever to retain firmly in the memory a fixed thought that he is called of God, and that the call is made in order to give him eternal life.

Now I understand that this marvellous effect of mortification, through retention of the call in the memory, proceeds partly from the vileness of the flesh, and partly from the energy of the things of God. I mean to say, that the flesh being vile and wretched, and being too abject, weak, and infirm to be able to retain in itself the cognizance and experiences of divine things, it comes to pass that by the inherent energy of these the flesh is terrified and yields itself up to fear, so that it is easily conquered and subdued by the Spirit; and thus it remains mortified, together with everything which in man is corrupted by the depravity of the flesh.

And because the recollection of God’s call, aided by the knowledge and experience of divine things, is in men very powerful, whilst they are abject, weak, and infirm in themselves, I understand what God says in Exod. 33, that men cannot endure the sight of Him, either mentally or physically, and survive it; for this perfect vision of God is reserved for the just in the life eternal, when the flesh, having been raised, shall assume a form capable of enduring the vision of God.

In this manner, on the one hand, by the goodness of God, the flesh is mortified in the just, not only by the recollection of their call, but likewise by every call and experience connected with divine things; and on the other hand, God continues to temper in them this recollection, these varied kinds of knowledge, and these experiences, in order that they may not die out, accommodating them to the weakness of the flesh; as we moderate the heat of the liquid which we desire to preserve in a glass vessel, that so the liquid may be preserved in the vessel without breaking the glass.

And I understand that corporeal and outward exercises, combined with other things of human device, help those persons who are called of God, to sustain them in the condition in which a knowledge or experience of some divine thing left them, and that having passed through their trials, another is given and communicated to them, which causes them to advance in mortification.

So that I am justified in saying that the Christian has not to busy himself in speculative knowledge, but in experience. If it were science, it would have the effect that other sorts of science produce, which is to inflate and to puff up those who acquire them.

But because it is experience, it produces the effect which other kinds of experience are wont to produce, which is to humble and to cast down to the earth everything that is associated with human wisdom, and to elevate and exalt to heaven all that is associated with the Spirit.

I understand this to be the effect wrought in those who, being called of God, are members of Jesus Christ our Lord.

Consideration LVIII

Of eight points of difference between those who aim and endeavour to mortify themselves by personal effort, and those in whom mortification is wrought by the Holy Spirit.

This ever holds true, that all men, when they devote themselves to religion, as well in the false, which consists of superstitious observances, as in the true, which consists in accepting the grace of the Gospel of Christ, devote themselves also to mortification. But in those who seek to attain mortification by the Holy Spirit, I have considered eight notable differences, by which a person may know whether his mortification be the result of personal effort, or whether it be wrought in him by the Holy Spirit.

The first difference is, that they who mortify themselves by personal effort are presumptuous and ambitious, conscious of their own peculiar merit in their mortifications; whilst they in whom mortification is wrought by the Holy Spirit are humble and modest, unconscious of any peculiar merit of their own in their mortifications; for the Holy Spirit operates in them that which a sharp attack of fever is wont to produce in a man. I mean to say, that as by the presence of high fever a man is as it were deprived of every carnal desire, the desire of health being the only one surviving, so by the presence of the Holy Spirit the man is deprived of everything that is fleshly, spiritual desires being those alone which survive.

The second difference is, that those who aim to mortify themselves, are ever looking after new modes and new inventions to attain mortification; whilst those who are mortified by the Holy Spirit embrace the opportunities of mortification which offer themselves, in whatever mode they may come, being persuaded that God wills that they should be mortified in them and by them.

The third difference is, that those who mortify themselves, live always sad and discontented, because they deprive themselves of their pleasures and bodily satisfactions, and they are not soothed by spiritual ones; whilst they who have mortification wrought in them live almost always cheerful and contented, because they abhor, or begin to abhor, bodily pleasures, and begin to relish spiritual pleasures.

The fourth difference is, that they who mortify themselves, resemble a man whose head is cut off with a jagged and rusty sword, forasmuch as all things prove irksome and rough to them; whilst they who have mortification wrought in them resemble a man whose head is cut by a sword with a fine edge, and by an arm skilled in the operation, forasmuch as mortification is wrought in him by the Holy Spirit without his consciousness of the mortification. And that this is truth, they know by experience who are mortified by the presence of the Holy Spirit.

The fifth difference is, that they who mortify themselves, live ever in continual labour and ceaseless fatigue, like a man who, with great effort, acquires a very difficult and most distasteful science, and finding in its elements much to disgust and annoy, is only consoled with the thought that he is about to succeed in that science; whilst they who have mortification wrought in them, neither labouring in, nor wearying themselves by, mortification, resemble a man who advances with delight and recreation in the study of a science which he has already acquired, who, finding few things that he does not understand, finds few things to give him trouble.

The sixth difference is, that in those who mortify themselves, the mortification is never real; nay, they are like quicklime, — for just as quicklime does not smoke until water be thrown upon it, but which no sooner has water been thrown upon it than the latent fire immediately discovers itself; so these, whilst they have no opportunity to go astray, do not go astray, but when the occasion presents itself, they instantly discover life within them, by going astray, or by being extremely tempted to do so. Whilst they who have had mortification wrought in them by the Holy Spirit, experience real mortification, and resemble slaked lime, for just as slaked lime does not smoke, however much water be thrown upon it; so these do not go astray, nor are they greatly tempted to do so, however frequent the opportunities for doing so may be that present themselves to them.

And thus it will be with this, the seventh difference, which shows that they who mortify themselves fall in seasons of temptation miserably into error, for, deceived by human wisdom, they are always seeking to flee from conjunctures that excite them to go astray; whilst they in whom mortification is wrought are refined, as is gold in the fire, by those circumstances which present themselves as inducements to go astray; for, aided by the Holy Spirit, they mortify themselves at the right season, not fleeing from any conjuncture, and for this reason they abide the same both when under temptation and when free from it.

The eighth difference is, that they who mortify themselves by personal effort, devote their principal attention to the mortification of the flesh, scarcely entertaining any purpose of mortifying the mind, not knowing that all evil has its source there; whilst they in whom mortification is wrought by the Holy Spirit, are mainly intent upon mortification of the mind, knowing that all evil springs thence, and knowing that the mind being mortified, the flesh is so likewise.

Tested by these differences, a person may know whether he mortify himself, or whether mortification be wrought in him by the Holy Spirit, observing, with reference to the latter, that there are three classes of men in whom mortification is wrought by the Holy Spirit.

The first is, when the Holy Spirit works mortification in men without their being conscious of it, and without their being aware that they have the power of the Holy Spirit within them; and to this class of persons that belongs which was said in the fourth difference.

The second is, when the Holy Spirit works mortification in men, and they feel and know that they have the power of the Holy Spirit within them; and to this class belongs what was affirmed under the first difference.

The third is, when, through the absence of the Holy Spirit, or through the unconsciousness and ignorance of His presence, men labour to mortify themselves with personal effort; and in this class persons experience much of what has been affirmed in the first, third, fourth, and fifth differences, as to the feelings of those who mortify themselves by personal effort.

Most true it is, that to those who are mortified by the Holy Spirit their efforts at mortification redound to their advantage, that being in effect true which St Paul says (Rom. 8:28), Diligentibus Deum omnia cooperantur in bonum, — ‘that all things work together for good to them that love God,’ to the glory of God, and of the Son of God, Jesus Christ our Lord.

Consideration LIX

That in the impulse to pray, the Holy Spirit assures a man that he shall obtain that which he asks.

When reading in Isaiah 38, that death having been intimated by God to the pious king Hezekiah, he bewailed his lot, expressed his grief, and lamented, entreating God with tears that He would not take his life; and reading, a little further on, that the destruction of Jerusalem, with the Babylonian captivity, had been intimated by God to the same king, without his either bemoaning or lamenting, and without his entreating that God should revoke the sentence, and that he acquiesced in the execution of God’s will, accepting it as a blessing from God that these evils should not happen in his time; and considering that God prolonged the time of Hezekiah’s life, and that He executed His sentence upon Jerusalem, — I arrived at the conclusion that pious persons being ruled by the Spirit of God, particularly in their prayers, since as St Paul says in Romans 8, ‘the Spirit of God prays for them and in them,’ they scarcely ever pray to God for anything unless it be the will of God to grant it to them, from which it is evident that it is the Spirit of God which inspires them to pray.

According to the judgment of human reason, it would have been more just, and more suitable, that Hezekiah should have bewailed and lamented, and that he should have stirred himself to pray God for the revocation of the sentence against Jerusalem, than for the revocation of the sentence against his own life; yet Hezekiah, the pious king, moved by the Holy Spirit, prayed for his own life, while he acquiesced in the will of God with reference to what concerned Jerusalem.

Whence I understand that it behoves pious persons to attach high importance as to how they find themselves moved. I mean to say, that they ought to pay great attention, when moved to pray for something of God, to know whether the impulse be from the spirit of man, or from the Holy Spirit. And I understand likewise, that the proper token by which they shall be able to judge between these impulses is the inward certainty or uncertainty which they experience in prayer. Should they find themselves uncertain as to whether they ought to obtain of God what they supplicate for, they will judge the movement to be from the spirit of man; but feeling themselves certain of obtaining it, they will judge the movement to be from the Holy Spirit; since the movement of the Holy Spirit ever bears with itself assurance, man judging after this wise, ‘If the Spirit of God, which has moved me to pray, had not known that it is the will of God to grant me that which I ask, He would never have moved me to pray for it.’

I hold it for certain that Hezekiah had this assurance when he asked that his life should be prolonged, and I hold it for certain that it was through his want of feeling this inward assurance that this same Hezekiah did not ask that the sentence given against Jerusalem should be revoked.

I see that Christ prayed with this assurance when He raised Lazarus, and prayed for the preservation of His disciples; and I see that He prayed with hesitancy in the garden; and because He felt whence that movement proceeded, He submitted Himself in prayer to the will of God.

And if the very Son of God Himself experienced these two impulses, and felt assurance in the one case, and hesitancy in the other, every one may well think whether he ought not to be watchful over himself respecting them, for they only will know them who shall be true members of the same Son of God, Jesus Christ our Lord.

Consideration LX

Whence it arises that the superstitious are severe, and that true Christians are merciful and compassionate.

The severity and rigour which I observe and recognise as common in persons whom the vulgar hold to be devout and spiritual, but who are in fact superstitious and ceremonious, with reference to the chastisement of, or the desire to chastise the vices and defects of men, proceed, as I understand, from two causes.

The one is the peculiar nature of man, who is prone to esteem and appreciate his own things, and to condemn and depreciate those of others; and the other is the peculiar nature of superstitions and ceremonies, with which severity and rigour stand intimately associated. And thus it is that such superstitious and ceremonious persons, desiring that their superstitious and ceremonious mode of living be esteemed and prized, are forced to be severe and rigorous, both in deeds and words, against those who, not being as they are, have outward vices and defects, in order that their style of life, which they hold to be virtuous, may be the more highly prized and esteemed.

And it is moreover true, that superstitions and ceremonies having their origin and beginning in some sort of law which men devise for themselves, severity and rigour being intimately associated with the nature of law, because it is by these that it upholds and maintains itself, it comes to pass that both they who are zealously intent upon the observance of the Law, or of the ceremonies and superstitions that are derived from it, and they who are intent upon having it obeyed by others, are severe and rigorous against those who do not keep it.

From this I understand the cause whence sprung the severity and rigour among the Jews, and for this reason I do not wonder if they, who in point of being superstitious and ceremonious resemble the Jews, are likewise severe against the vices and defects of men. And what strikes me as of the higher importance is, that I hereby understand why it was that God was, under the legal dispensation, severe and rigorous, manifesting towards men more severity and rigour than compassion and mercy, although He evinced towards them both the one and the other.

And it is of still higher importance to me hereby to understand, that since God sent His only begotten Son Jesus Christ our Lord into the world, men are no longer under the Law, but under the Gospel, which is alien to severity and rigour. It flows from this, that they who are subject to the Gospel, being the people of God, are not severe, nor are they rigorous, against the vices and defects of men; nay, on the contrary, they are compassionate and merciful. And moreover it follows from this that God shows more pity and mercy than severity and rigour.

So that a disposition in man evincing severity and rigour is a mark of self-love and of a mind subject to the Law, to superstitions and to ceremonies, as were the minds of the Jews; whilst a disposition compassionate and merciful is a token of mortification and of a mind freed by the Gospel from the Law, as are those of true Christians, members of Jesus Christ our Lord.

Consideration LXI

In what manner a pious person conducts himself in the circumstances which befall him.

I understand that every pious person governs himself in the circumstances which befall him in the present life in this manner. The incidents being of such a nature that his own will does not concur in them, if they be adverse and contrary, as the loss of honour, or of property, or the death of some person that is dear to him, he consoles himself by saying, ‘Thus it has pleased God;’ and if they be prosperous and favourable, as in the increase of outward wealth and inward good, he does not swell with pride, for he reflects, ‘This has been God’s work, and not mine.’

The incidents being of such a kind that his own will does concur in them, if they be evil, as are his own short-comings and sins, he embraces Christ, saying, ‘If there be in me short-comings and transgressions, in Christ there is satisfaction and justification;’ and if they be good and gracious, either in outward works or inward feelings, he is not arrogantly puffed up, because he sees in such things the goodness of God, and not his own.

And I understand that the satisfaction which such a person finds in the things which he does well, resembles the satisfaction a person feels when he makes a well-shaped letter, because his hand is guided by that of another, a good penman. I mean to say, that just as this person is satisfied at seeing the letter formed by his hand, though not by his own ability, attributing the ability to the hand which guided his, and attributing the defects that are in the letter to himself, knowing that the other would have made it much better with his hand; so the spiritual person feels contented when considering the works that God operates in him and by him, attributing them to God, and attributing to himself the errors that are in them, knowing that they would be much better had God performed them without him. That this is true, those persons will understand from personal experience, who have that relish of the things of the Holy Spirit, which they acquire through Jesus Christ our Lord.

Consideration LXII

That human wisdom has no greater jurisdiction in forming a judgment of the works of those who are sons of God, than it has in those of God Himself.

In the same manner, and for the same reason that St Paul understood that they who are led (ἄγονται) by the Spirit of God are the sons of God (Rom. 8:14), do I understand that they who are the sons of God are led by the Spirit of God.

And I understand that just as human wisdom is incapable of the knowledge of God, so similarly it is incapable of the knowledge of those who are the sons of God, and that just as human wisdom does not fathom and apprehend the admirable counsel there is in the works of God, so neither does it fathom and apprehend the divine counsel involved in the works of those who are the sons of God, for both the one and the other are wrought by the Spirit of God.

Moreover I understand that when human wisdom assumes to sit in judgment on the works of those who are sons of God, condemning and censuring them, it acts with the same rashness which is shown when it presumes to sit in judgment upon the works of God Himself, condemning and calumniating them.

I mean to say, that that rashness is no less with which men who follow the judgment of human wisdom take upon themselves to condemn Moses, because of the Jews whom he slew when they worshipped the calf (Exod. 32:26-28), and when they take upon themselves to condemn Abraham, because he commanded his wife Sarah to utter a falsehood, saying that she was his sister, and not his wife (Gen. 12:12,13), and to condemn St Paul for cursing Ananias, before whom he was standing for judgment (Acts 23:1-5), and for excusing the curse by saying that he did not know him; and similarly when they take upon themselves to sit in judgment upon things like these which the sons of God do, being guided by the Holy Spirit, which according to the judgment of human wisdom are absurd and reprehensible, and according to the judgment of God are holy and good, — I say that this is no less rashness than that with which they take upon themselves to judge evil of God, because He favours many undeserving people with worldly prosperity, and keeps many good men destitute, and because He does many other things which human wisdom speaks evil of and condemns, and for which human laws punish rigorously those who do them.

Since human wisdom has no greater jurisdiction in passing a judgment upon the works of the pious than it has upon the works of God, the latter being done by God Himself, and the former by them who, being the sons of God, are swayed by the Spirit of God, and who on this account are free and exempt from every human law, as God Himself is free and exempt; I mean to say, that men would have been no more justified in punishing Abraham, had he slain his son Isaac, than in condemning God because He cuts off many by sudden death.

But this guidance of the Spirit of God, is neither known nor understood, save by those who participate of this Spirit of God, as it is experimentally known, and according to what is said of it by St Paul, the great preacher of the Gospel of God and of Jesus Christ our Lord.

Consideration LXIII

That the Holy Scripture is like a candle in a dark place, and that the Holy Spirit is like the sun: this is shown by seven illustrations.^[5]

St. Peter, in his second Epistle, 2 Pt 1:19, judges that the man who seeks to be pious, having no other light than that of the Holy Scriptures, is like a man who stands in a dark place, having no other light in it than that of a candle; and he judges that the man who seeks to be pious, having obtained the Spirit of God to guide him and bring him forward in it, is like a man who stands in a place where the rays of the sun enter, which make it bright and resplendent. Whereupon I consider seven things.

The first, that as the man who stands in the dark place is better off with a candle than without it, so the man who seeks to be pious, which is with regard to him a dark place forasmuch as his reason and human wisdom rather prejudice him with reference to it than prove useful to him, is better off with Holy Scripture than without it.

The second thing that I consider is, that as the man in a dark place does not see the things that are in it as clearly and plainly with the candle as he would see them with the sun, just so the man who is intent on piety neither understands nor does he know the things of God, nor God Himself, so clearly and plainly by Holy Scripture as he would be able to see and know them by the Spirit of God.

The third thing that I consider is, that as the man who stands in a dark place, with the light of the candle only, is in danger of being left in the dark, should anything happen to extinguish the candle, so the man who, intent on piety, has no other light than that of Holy Scripture, is in danger of being left without light, should anything happen that would deprive him of Holy Scripture, or of the right apprehension of it.

The fourth thing that I consider is, that as to the man who stands in a dark place, where there is the light of a candle, it happens at times, that desiring it should give more light, he either snuffs it himself, or gets some one else to snuff it for him, and it comes to pass that it is put out in the snuffing, and the man is left without light; just so it is with the man who is intent on piety, being only aided therein by that which he knows and understands of Holy Scripture; it comes to pass at times, that desiring to understand more and better, either of itself, or through its instrumentality, he either interprets it himself, or gets some one else to interpret it for him, and it comes to pass that in interpreting it, by converting Holy Scripture into human composition, the man remains in the dark, although he may persuade himself that he is not so.

The fifth thing that I consider is, that as it happens when the rays of the sun, by penetrating a dark place where the man was using only the light of a candle, enable the man to see there more clearly than before, all the things that are in that place, — the candle becoming dim and as it were without brilliancy, so that when the man is desirous of seeing the things that are on that spot, the candle is that to which he pays the least attention: — just so, when the Holy Spirit enters into the mind of a man intent on piety, and availing himself to that end of Holy Scripture, it comes to pass that the man understands and knows the things of God and God Himself more clearly than he did previously, the Holy Scripture being, as far as he is concerned, as it were without light and brilliancy, so that now, desiring to understand objects connected with piety and to know God, what engages his attention least is Holy Scripture, being fixed on considering what is presented to his mind by the Holy Spirit, and not what is recorded in Scripture.

And therefore it is well that St Peter commends the study of Holy Scripture, restricting it, however, to the time during which man is shut up in the dark place of human wisdom and reason, and desires that this study last until the light of the Holy Spirit shine into the soul; understanding that when this light has come, man has no longer need to seek that of Holy Scripture, which goes out of itself, just as the light of a candle goes out of itself when the rays of the sun force their way in upon it, and just in the same way as Moses goes out at the coming of Christ, and the Law at the presence of the Gospel.

The sixth thing that I consider is, that as the man who enjoys the light of the sun, were he to know assuredly that it would never fail him, although he would not throw the candle away on account of the benefit received, but would, on the contrary, leave it, in order that it might assist others in the way in which it has assisted him, he would not therefore avail himself of it for objects with reference to which he had previously used it; just so the man who enjoys the light of the Holy Spirit, being assured that it can never fail him, though he does not throw the Holy Scriptures aside, nay, on the contrary, he leaves them, in order that they may assist others in that wherein they have served him, still for all that he does not employ them as he previously did, as I have remarked in divers places already.

The seventh thing that I consider is, that as it is not inherently essential in the sun, when it enters the place where there is a candle, that it should show and discover all that enters into the candle’s composition, just so likewise neither is it of the essence of the Holy Spirit, when He enters the mind of a man who, intent on piety, avails himself of Holy Scripture, to show and discover all the secrets that are involved in it, although He shows and discovers that part of them which God desires be discovered to the man to whom the Holy Spirit is given.

The gifts of the Holy Spirit are diverse; and the Holy Scriptures being written by divers persons, who had different gifts of the Holy Spirit, they thus wrote differently; it is, consequently, understood by individuals who have the Holy Spirit, by one in one part, and by another in another part; even as the gifts are diverse which God communicates to them, with the Holy Spirit, through Jesus Christ our Lord.

Consideration LXIV

As to the manner in which our Lord Jesus Christ desires to be followed and imitated.

Having already at other times alluded in these considerations to the mode in which I then understood what our Lord Jesus Christ says in Matt. 16:24, ‘Qui vult venire post me, abneget semetipsum, et tollat crucem suam, et sequatur me,’ ‘He who will come after me, let him deny himself, and take up his cross and follow me,’ I now proceed to say, with maturer consideration, what I understand Christ to express in those words, namely, ‘Let every one who shall desire to follow Me, who shall be desirous of being a Christian, renounce that which human wisdom teaches, saying, “That man should not be wanting to himself, to his connections, nor to his honour, from the motive of not being found wanting to God, to His people, nor to the honour of God;” and let him take up his cross, which is his martyrdom, the shame and the ignominy which he will suffer in the eyes of men of the world, in being wanting to self, to his own connections, and to his honour. And doing so he will follow Me, who was wanting to Myself, making Myself of a son, a servant, in order not to be wanting towards God; and I was wanting to Mine own, in not holding any to be Mine, save those whom God has called and made Mine, making them holy and just; and I was wanting to My honour, in consenting to die as a malefactor; and he who, doing thus, shall follow Me, will “be truly a Christian.”’ So that, properly, the prejudice and shame which result to the Christian, by the denial of himself, in being wanting to himself, to his own connections, and to his honour, is the Christian’s cross and is the same actually as following Christ.

I mean to say, that these words of Christ are tantamount to this, as if I should say: He who will be a Christian, let him esteem himself dead to the world, so far as not to seek worldly fame or reputation; and let him aim at that at which Christ aimed, and let him seek that which Christ sought, and in this mode he will be a true Christian, as are they who, knowing and feeling themselves to be bought by Christ, hold and acknowledge Him for Lord and master, and such persons worship the true God in Spirit and in truth, who is the Father of our Lord Jesus Christ.

Consideration LXV

How that passage is to be understood in which St Paul says that Christ reigns and shall reign until, the resurrection of the just being accomplished, He deliver up the kingdom to His Eternal Father.

The men who are subject to rule in the kingdom of this world, live under four very cruel tyrants — the devil, the flesh, honour, and death. The devil tyrannises over them, renders them impious and enemies of God, and leads them on frequently so to act that they, in different modes, kill themselves. The flesh tyrannises over them, makes them vicious and licentious. Honour tyrannises over them, renders them fickle, vain, and presumptuous, so that in living they die. Death tyrannises over them, does not permit them to enjoy their own prosperity and good fortune, but cuts them off in their career.

This tyranny is not understood save by those who feel it; and they alone feel it who are anxiously desirous to enter into the kingdom of God. They strive after holiness, they labour to mortify the flesh, and they would fain disengage themselves from the world, they repudiate its glory and its honour, and they meditate to prepare themselves and to be contented to die; but no sooner do they wish to do this than they find difficulties; they feel and experience death’s tyranny, and they know that they are tyrannised over.

These very persons, if their desire to enter into the kingdom of God be a call of God Himself and not their own caprice, accepting the justice of God executed upon Christ as their own, do in this present life escape from the tyranny of three of the tyrants; they pass from the kingdom of the world, and through Christ enter into the kingdom of God. I mean to say, that Christ reigns as the Son of God, He being in those who are in His kingdom, and with them properly, what the head is to the members of the body; for just as virtue and efficacy descend from the head to the members of the body, they being ruled by it, so virtue and efficacy descend from Christ to those who are in the kingdom of Christ, with which they combat the tyrants who despotically rule other men. And thus they are ruled by Christ in this present life, and through Him they shall attain to the resurrection and life eternal; and thus they shall be brought from subjection to the tyranny of the fourth tyrant, which is death, and shall enter into the kingdom of God, where God Himself will reign.

In the meanwhile, they who have passed from the kingdom of the world, having felt the tyranny of the four tyrants, feel the charm and sweetness of the kingdom of Christ; experiencing inwardly the virtue and efficacy of Christ and the guidance of the Holy Spirit, and feeling themselves to be lords and masters of their sensual appetites, and of the worldly affections of honour and ambition; having determined their own course of conduct, and their bearing to the world, forasmuch as being incorporated into Christ, they find their flesh to be dead, and their regard for the world to be dead likewise, and being assured of their resurrection, immortality, and eternal life. Such assurance works this effect in them, that though they experience death as far as the body is concerned, yet through an assured hope of the resurrection they do not feel it as to the soul. I understand the kingdom of Christ to consist in this.

And because when the resurrection of the just shall have been accomplished we shall no longer have to resist the devil, nor will it be necessary to mortify the flesh, nor to oppose the world, nor will it then remain to conquer death, I understand what St Paul says, that then ‘Christ will deliver up the kingdom to His Eternal Father, and that God shall be all in all’ (1 Cor. 15:24-28), ruling and governing everything Himself. So that the kingdom of Christ, according to St Paul, shall last until the universal resurrection, and the kingdom of God in men shall then commence, and be permanent, men continually acknowledging the benefit received from Jesus Christ our Lord.

As it happens to a thirsty traveller to whom a glass of spring water is presented; while drinking he feels the use of the vessel which holds the water given him, and having drunk, when the glass is laid aside, he thanks the individual who gave him drink, though he knows that he received that benefit by means of the glass. And just as the grateful traveller who is refreshed with a glass of cold water, experiences, while he drinks, the use of the glass, and after he has drunk, feeling and acknowledging the kindness of the individual who gave him the glass, knows likewise the advantage of the glass; so men, whilst they are in this present life, experience the kingdom of Christ, knowing by experience the benefit of Christ, and in the life eternal they will feel and know the kindness of God, who has given them Christ, and they will acknowledge the benefit rendered by Jesus Christ our Lord.

Consideration LXVI

Whence it is that the Evil Spirit is more impetuous than the Holy Spirit.

Being desirous of understanding which spirit is the more impetuous in man, the Holy Spirit or the Evil Spirit, I come to the conclusion that the Evil Spirit is much more impetuous in the wicked man than the Holy Spirit in the good man, being brought to this conclusion by two considerations; one of which is founded on the peculiar nature of spirits, for the Evil Spirit is by nature impetuous, and the Holy Spirit is by nature gentle and quiet — so much so, that if there be occasionally impetuosity or change in the latter, such excitement is not inherent, but owing to the liveliness of the man’s flesh, in and by whom the Holy Spirit operates; and the other is based upon the peculiar nature of man, for he being more inclined to the movements of the Evil Spirit than to those of the Holy Spirit, it comes to pass that he is inclined towards those of the Evil Spirit by his own peculiar nature, whilst he is by the very same cause averse to those of the Holy Spirit.

So that the Evil Spirit being in its own nature impetuous, and being stimulated in the wicked man by his own peculiar nature, and the Holy Spirit being obstructed in the good man by his own peculiar nature in so far as he is man, it comes to pass that the Evil Spirit is more impetuous in the wicked man than the Holy Spirit in the good one.

Whilst I understand that the Holy Spirit is wont to be anything but impetuous in the wicked man, and that the Evil Spirit is more or less impetuous in the good man, according as he finds greater or less liveliness of affections within him; and I understand the movement of the Holy Spirit to be more or less efficient in the same man, according as his self-mortification is greater or less, since the force and impetus of the Evil Spirit are increased by the vividness of the affections and appetites of the good man, and are repressed and obstructed by mortification; and as it is moreover true that the movements of the Holy Spirit are retarded and repressed by the liveliness of the affections and appetites of the good man, and are increased and developed by mortification. Understanding all this to be true, I understand likewise that the good man who shall desire that the movements of the Evil Spirit be neither powerful nor efficient within him, and that the movements of the Holy Spirit be energetic and efficient within him, must attend to the mortification of his affections and appetites, earnestly seeking to slay in himself all that is derived from Adam, and to quicken all that he derives from Jesus Christ our Lord.

Consideration LXVII

That as they alone who are regenerated by the Holy Spirit have any experience in divine things, so likewise they alone have assurance of them.

All that is done, known, and understood in this life, is so either by natural instinct, or by experience, or by information, or by divine inspiration and revelation.

Animals have natural instinct and experience, as all may know by consideration. Men are generally endowed with natural instinct and experience as are the animals, but of far greater excellence; and they are susceptible of information too, which I understand to consist in what one man learns of another, having thereby no greater assurance than the report which is made to him, and this as much in divine things as in worldly ones.

Those regenerated by the Holy Spirit are endowed with natural instinct, experience, and information, and in addition, with divine inspiration and revelation. I mean to say, that regenerate men know, are acquainted with, and understand some things by natural instinct, some by experience, some by information, and some by divine inspiration, natural instinct being less defiled and more pure in them than in other men. They are experienced not only in natural and human things, as are other men, but likewise in things spiritual and divine; whilst they not only acquire information from other men, but likewise by inspiration and revelation from God.

All men who are destitute of the Holy Spirit, are without experience in spiritual and divine things, having only that knowledge of them which is acquired from the Holy Scriptures; whence it comes to pass, that just as in human and natural things of which they have no experience, knowing nothing but by report, they can but hold an opinion, and are wholly destitute of certainty, just so in divine things, being without experience, they can only hold an opinion, but are wholly destitute of certainty.

Since where there is no experience there can be no certainty, and since experience in the things of God is reserved for those who have the Spirit of God, they, having experience in spiritual things, know that they know them, and that they understand also natural and human things.

I mean to say, that there is as much difference between what regenerate men know, are acquainted with, and understand of divine things, and what other men know, are acquainted with, and understand of the same, however wise they may be, as there is between what they who are only conversant with medicine theoretically know, are acquainted with, and understand of medicine, and what medical men know and understand of it, who to theory have added practice. Hence I am led to infer that unregenerate men, not having experience in divine things, can have neither fixed and firm reliance, nor distrust, but only an opinion such as they form in human things.

And hence the truth of what I have written in another consideration (VII), that God frequently gives pious persons some things which they have no confidence of obtaining, while He denies them some others which they confidently expect to realise; but let it be understood that this comes to pass when their reliance and their distrust is based upon information and opinion, and not upon experience and certainty.

Again, I come to the conclusion that regenerate men, being experienced in spiritual things, have certainty in reference to them, and that, having certainty, they attain also to both fixed and firm confidence and distrust. And hence that proves true which I have written in another consideration (LIX), that by the certainty or uncertainty which pious persons find in themselves in prayer, they are enabled to know when they are inspired to pray by the Holy Spirit, and when they are moved to pray by the spirit of man, and consequently when they have cause to rely and when to distrust.

Hezekiah, the king of Judah, was experienced in spiritual things, and for this reason: being inspired to pray in his sickness, he prayed, and his life was prolonged even as he trusted; and the same king, distrusting his ability to obtain by prayer that God would revoke His sentence against Jerusalem, declined to pray. Had he not had experience in divine things, and had he been ruled only by information, he would have prayed with so much greater confidence in asking the revocation of the sentence against Jerusalem, since by prayer he had obtained the revocation of the sentence against his own life; but having experience, he ceased to be governed by information, and thus he stood firm in confidence, and firm in distrust. And if experience of divine things taught this to one of those who had but Moses’ spirit, how much better will it teach those who have the Spirit of Jesus Christ our Lord?

Consideration LXVIII

The craving in man after knowledge is an imperfection, though in the judgment of human wisdom it be the reverse.

Human wisdom believes the craving after knowledge to be a great perfection in man, and the Holy Spirit adjudges it to be a great imperfection in him. Human wisdom confirms its opinion by saying that it is matter of experimental observation that those men have lived most virtuously in the world, who, having the greatest desire after knowledge, have resigned themselves the most to this longing, and they have known the most, and here it instances a multitude of philosophers.

The Holy Spirit, on the other hand, confirms His sentence by saying that it was through the craving after knowledge that sin came into the world, and through sin, death, and with it all the miseries and all the trials to which we are in this life subject. And that this is true He proves by the suggestion of the devil, who said to Eve, ‘Eritis sicut Dii, scientes bonum et malum’ ‘Ye shall be as Gods, knowing good and evil’ (Gen. 3:5).

Still further, the Holy Spirit declares that it was the craving after knowledge which destroyed the Jews, for being desirous of understanding the prophecies which speak of the Messiah, and seeking to understand them by their natural capacity and by human discourse, they imagined and portrayed to themselves a Messiah, so contrary to Him whom God sent them, that when He appeared they knew Him not, and not knowing Him, they did not receive Him; and from their not receiving Him it came to pass that not only did they not rejoice in Him, but involved themselves in ruin and perdition.

Further, the Holy Spirit declares that the Gentiles, craving to know the origin and beginning of natural objects, tried to know them by their natural ability and their own discourses. Whence that was brought about of which St Paul speaks, when he says, ‘Evanuerunt in cogitationibus suis’ ‘They grew vain in their thoughts,’ and worshipped created objects, and precipitated themselves into things absurd, filthy, and unbecoming (Rom. 1).

Similarly the Holy Spirit declares that many persons craving to know the things pertaining to the Christian religion, and seeking to do so by the light of nature, have formed such strange conceptions of God and of Christ, of Christianity and of the Christian life, that it may truly be said, that they have nothing of Christ but the name; committing, on the one hand, the error of the Jews, inasmuch as they read the Holy Scriptures, and desiring to understand them, and endeavouring to do so not with the spiritual light with which they were written, but with the light of nature, they do not understand them; and committing, on the other hand, the error of the Gentiles, inasmuch as, desirous of knowing what the Gentiles knew, they read what the Gentiles wrote, and feel what the Gentiles felt, and mould their minds in a Gentile frame.

The Holy Spirit having justified His sentence against the craving after knowledge with which men are possessed, declares moreover that the virtue which is acquired by craving to know, and by knowing what may be known by the light of nature, is rather vice than virtue, since it makes men presumptuous and insolent, and consequently irreligious and unbelieving.

That this is true, agrees with the fact, that they who follow the light of nature, in proportion as they are more virtuous according to the world, so likewise do they place less trust in God, and so much the less do they believe in Christ, and are for that very reason the more irreligious and the more unbelieving; so that it is correct to state that the craving after knowledge is in man a great imperfection.

I learn two things by this argument; the first, that human wisdom has no jurisdiction in judging of man’s perfection or imperfection. The second corresponds with it, namely, that it is the duty of every man who is called by God to the grace of the Gospel to mortify and slay the inward craving after knowledge, let the mode of its manifestation be whatever it may, in order to escape the fault of false Christians, of the Gentiles, and of the Jews, and to avoid that into which our first parents fell, and to arrive at that perfection which St Paul attained, neither craving after, nor seeking to know anything, save Christ, and Him crucified. Which knowledge we ought to crave and seek after, but with prayer to God; we who, having accepted the grace of the Gospel, are true Christians, incorporated in Jesus Christ our Lord.

Consideration LXIX

That man should ever recognise himself to be incredulous and wanting in faith; and that a man’s faith is in proportion to his knowledge of God and of Christ.

When I consider the very great efficacy which our Lord Jesus Christ attaches to faith, declaring that, however small it may be, we might with it remove mountains from one spot to another (Matt 17), reverting then to myself, and finding myself wanting in faith of such power, I know how weak and feeble my faith is; and then I direct my spirit to God, saying with the Apostles, ‘Domine, auge mihi fidem,’ ‘Lord, increase my faith’ (Luke 17:5), and saying with the father of the lunatic, ‘Domine, adjuva incredulitatem meam,’ ‘Lord, help my unbelief’ (Mark 9:24). And understanding that faith has to come to me as the gift of God, and holding it to be a thing assured, that I shall have faith in proportion to my knowledge of God and of Christ (since men, however well they may be informed by other men, only confide in them to the extent of their knowledge of them), I address myself to God, to ask of Him that He would deign to make Himself known to me, and that He would permit me to see Him, and that it may be granted me to know and see Christ as much as may be in this present life, in order that I may have confidence, and that in this way my faith may be strong and effectual.

Hence I consider the craft of the enemy of the human race and the arch-enemy of Christ, who, forasmuch as he understood with what intent Christ magnified the power of faith which led men, however much they believed and however much they confided, ever to judge themselves to be incredulous and wanting in faith; Satan has brought it to pass, that it is, among those who accept the Gospel of Christ, honourable to believe, and dishonourable to be unbelieving or sceptical; so that they, persuading themselves that their honour is involved in their belief, should not recognise themselves to be incredulous and wanting in faith, and that thus they should never come to attain what Christ insists upon that they ought to attain, namely, the knowledge of God and of Christ, and through knowledge, faith, and through faith, justification; and through justification, glory and eternal life.

And the blindness and the ignorance of men who see only through the eyes of human wisdom, is indeed great in everything; but greatest in this, for rejecting hearsay testimony in secular matters, and admitting only certain knowledge and personal experience, it accepts hearsay as sufficient evidence in divine matters, both for itself and others, as carrying conviction, not abiding by certain knowledge nor personal experience; on the contrary, neither pretending to the one nor striving after the other, and what is worse, rebuking those who aim at certainty of knowledge and seek experience, being dissatisfied with the hearsay report of others.

Now I understand that those persons have certainty of knowledge in divine things who know God and Christ by revelation and inspiration, concerning which things they alone can testify who have them, and their testimony is true.

Others, if they give hearsay evidence concerning them, their testimony is not true, for they do not feel as they speak.

And I understand that those persons are experienced in these things of God who find and feel within them the results which the knowledge of Christ works inwardly, which makes them righteous, and consequently the results of piety and of justification.

The rest of mankind, when they give evidence in these matters, not having the experience of them, their testimony is not true, for they do not feel what they speak.

I gather from all this, that man ought to judge himself incredulous and wanting in faith whilst he has not that faith which is sufficient to remove mountains from one place to another; and that, adjudging himself to be so, he ought to ask God to give him faith, not contenting himself to testify of divine things upon hearsay and by report, but with certainty of knowledge and upon personal experience.

Further, I am brought to the conclusion, that man has practically as much faith as he has the knowledge of God and of Christ, and that by faith man attains justification, and by justification glory and life eternal; and that God being able to give man in an instant of time so much knowledge of Himself and of Christ, letting Himself be known and showing him Christ, as suffices to induce belief, we ought never to despair of the salvation of man, so long as there is breath in the body, ever hoping that God may do that which He is able and wont to do, letting Himself be known, and showing him Christ, in order that knowing he may believe and love; and that believing, he may enjoy Christian justification; and enjoying Christian justification, he may go to live and reign with Jesus Christ our Lord.

Consideration LXX

Of the nature of those three gifts of God, Faith, Hope, and Charity; and wherein their eminence amongst other gifts consists; also the pre-eminence of charity.

Considering that the Apostle places Faith, Hope, and Charity amongst the highest and most excellent of God’s gifts, I have frequently occupied myself in examining in what this eminence consists, and not having been able rightly to understand of what they consist, it appears to me that I have not been able to understand wherein consists their eminence over the rest.

But beginning now, as it appears to me, to understand of what they consist, I begin likewise to perceive wherein their pre-eminence consists.

I understand that FAITH consists in this: that a man believes and holds for certain all that is contained in Holy Scripture, placing his trust in the divine promises contained in them, as if they had been peculiarly and principally made to himself. As to those two parts of faith, belief and confidence, I understand that the human mind is in some measure capable of the one; I mean to say, that man is self-sufficient to bring himself to believe, or to persuade himself that he believes; but I understand him to be incapable of the other; I mean to say, that he is not self-sufficient to bring himself to confide, nor to persuade himself that he does confide. So that he who believes and does not confide, shows that his belief is due to mental industry and human ability, and not to divine inspiration; and he that in believing confides, shows that his belief is due to inspiration and revelation. Whence I understand that confidence is a good sign in a man whereby to get assured that his belief is due to inspiration and revelation.

I understand that HOPE consists in the patience and endurance with which the man that believes and confides, awaits the fulfilment of God’s promises, without impiously engaging himself in the service of Satan, or vainly in that of the world, or viciously in that of his own fleshly lusts. Like an officer who, having been promised by the emperor that on his arrival in Italy he would give him a commission, although the emperor delays, and he is solicited by many princes, who would avail themselves of his services, he declines to accept any terms, awaiting the emperor’s arrival, fearing lest, if he should come and find him in the service of another, he would be unwilling to employ him. This hope presupposes faith. I mean to say, that to wait involves necessarily faith upon the part of him who hopes, by which he credits what has been said to him, and places trust in what has been promised him, for otherwise he could not keep up his expectation. And that hope properly consists in this, I understand from some passages which we read in the Gospel, like that of the ten virgins who wait for the bridegroom, and that of the servants who await their Lord’s return (Matt 25).

I understand that CHARITY consists in love and affection, which the man who believes, confides, and hopes, bears to God and Christ, and similarly to the things of God and Christ, being peculiarly attracted and enamoured by faith, confidence, and hope; so that, because the man who has these three gifts of God, is united to God in believing, hoping, and loving, it is with great reason that these three gifts rank above all others as the highest and most excellent.

Having understood in what these three gifts of God consist, and what constitutes their pre-eminence, and desiring to understand for what cause the same Apostle places Charity above Faith and Hope as being most eminent (1 Cor. 13), I think and hold it for certain that the pre-eminence consists in this: that he who believes and confides will never be firm in faith, unless he find pleasure and relish in believing and confiding; nor will he who hopes be firm in hope, unless he find pleasure and relish in hoping.

Charity, then, being that which gives the taste and relish with which Faith and Hope are sustained, it plainly follows that charity is more eminent than faith and hope, forasmuch as it maintains and sustains the others, whilst unaided it maintains and supports itself; and inasmuch as Faith will fail when there will be nothing to believe nor to confide in, and Hope will fail when, Christ having come again and the resurrection of the just having been accomplished, there will remain nothing more to hope; but Charity will never fail, because it will always have objects to love, and will always have what it can enjoy, for in the life eternal we shall love God and Christ, and we shall find pleasure and relish in the contemplation of God and Christ; we who in this life have lived in Faith, Hope, and Charity, incorporated in Jesus Christ our Lord.

Consideration LXXI

On that most holy prayer, the Lord’s prayer.

In that most holy prayer, our Lord s prayer, I find occasion for the following reflections: —

First, that in calling God Father, it is right that I bring myself to hope from God all that an obedient son can hope from an exceedingly good and loving father; and this notwithstanding I am a disobedient son, for God does not look upon me as I am in myself, but as I am in Christ, of whom I am a member; and He was the most obedient Son, and through this affiliation do I call God Father. If I should call Him Father through ordinary generation, this would imply my natural being; but, calling Him Father though individual regeneration does not imply my being, except so far as to render me obedient or disobedient, but, as I have said above, the being of Christ, who was most obedient. And I understand it moreover to be needful that I should bring myself to be such with God, as a good and obedient son is with his father.

Secondly, I consider that in saying ‘Our Father’ I presuppose that I hold all those for brethren who by regeneration have God for their Father, and that I ought to bear myself towards them as brethren.

Thirdly, I consider that, forasmuch as God is where He is known, the Holy Scriptures are wont to represent Him as being in heaven, because it is there that He is known. God is in all His creatures, but it is not said that He abides in any, save in those who know Him, or to whom He makes Himself known.

Fourthly, I consider that it is peculiarly the desire of the devout Christian that God’s name be sanctified; I mean to say, that God be esteemed and adjudged by every one as holy and just in all His works, as He in truth is. Human wisdom not finding either holiness or righteousness in many things that occur to men in this life, avoiding the impropriety of attributing injustice to God, falls into another, by taking from Him His particular providence in all things. And the Holy Spirit, knowing that holiness and justice are ranged on the side of God in all things, does not hesitate to attribute them all to God, desiring men to subjugate the judgment of their human wisdom, and to sanctify the name of God, in confessing and in feeling that God does all things, and that holiness and justice pervade them all. There are some men who sanctify God in the things they deem good, withdrawing themselves from those which they deem evil; whilst there are others who sanctify God generally in all things, but with the mouth, and not with the heart. But the desire of the devout Christian is, that God be sanctified in all things, and that the sanctification proceed from the heart, because God wills that He be sanctified in this manner.

Fifthly, I consider the devout Christian’s peculiar and constant aspiration consists in desiring that the kingdom of God may very speedily come, when the resurrection of the just having been accomplished, Christ shall deliver up the kingdom to His Eternal Father; for that will be the kingdom of God in a special sense, inasmuch as the just will be governed immediately by God, seeing Him face to face. God reigns in the Just, in this present life, but through Christ, just as He gives light, but through the sun; and in the life eternal, God will reign Himself as He Himself will then give light (Rev. 21).

Sixthly, I consider that devout Christians fleeing from the will of God, which is associated with wrath, and from that which is mediate, through what are termed second causes, supplicate that that will of God be done here on earth which is done in heaven, understanding thereby that which is associated with mercy and love, which is immediate, by God Himself.

Seventhly, I consider that pious Christians, feeling that they eat the bread of anxiety and sorrow because of the curse consequent on the sin of the first man, pray God that, freed from anxiety and sorrow, He would supply them with ordinary food, so that they may, without anxiety and sorrow, be provided for and sustained according to their necessities, they acknowledging their maintenance to be due solely to Gods bounty; and beginning herein to feel the remedy of the first man’s sin, they feel therewith the benefit of Christ.

Eighthly, I consider that devout Christians ever supplicate that He would pardon them those things on account of which He might most justly punish them; not that they doubt of the general pardon which they have had through the justice of God executed upon Christ, for upon this point they are perfectly assured, but they rejoice in the recollection that they are debtors, for such remembrance works humility in them before God. And I understand that they allege the pardon which they have granted to those who were indebted to them, rather to put themselves under an obligation to pardon, than that God should on that account pardon them. This I understand from what Jesus Christ Himself adds in the Gospel, saying, ‘If ye forgive, ye shall be forgiven’ (Matt 6).

Ninthly, I consider that devout Christians, knowing their weakness, fear temptation, forasmuch as it might lead to a violation of the Christian character; and knowing at the same time their need of being mortified by temptations, they pray to God, not that they be not tempted, but that the temptations should be of such a kind as not to lead them to forfeit their Christian character.

Tenthly, I consider that devout Christians, being aware how numerous the evils are with which the righteous have to combat, fear lest they should succumb to them, and knowing the weakness of their powers, they recur to God, entreating Him to deliver them from them all.

I understand that devout persons persist and persevere in these petitions, not only from the outward teaching of our Lord Jesus Christ, which they find in the narrative of His life, but likewise from the inward teaching of the Holy Spirit, who implants these desires in their souls, and moves them to ask these things; and that they who pray, instructed by Christ’s outward teaching, but who are not inspired and have not the inward teaching of the Holy Spirit, do not pray like true and living members of our Lord Jesus Christ.

Consideration LXXII

That man aspiring to acquire that part of the image of God which did not belong to him, lost that part which did belong to him.

In the creation of man I read that he was created in the image and likeness of God; and somewhat further I read that, aspiring to gain the image of God, he was disobedient to God, and was cast out from the earthly paradise. Whence, understanding that the image and likeness of God in which man was created was different from that to which man in his depravity aspired, I am brought to consider that the image of God in which man was created, was that which belonged to him as man, one compatible with his being, and one which he might attain; and that the image of God to which man aspired is that which did not belong to him as man, it being peculiar to God, and incommunicable to the creature.

And although from the words which narrate the creation of man it is only to be gathered that the image of God in which he was created consisted in the superiority which he had over all other creatures, nevertheless, from what, as it appears to me, St Paul felt, and what I see fulfilled in Christ, and see begun in those who are members of Christ, I understand that beyond the superiority noted in Scripture, man was like God, as to his mind, in piety, righteousness, and holiness, and as to his body, in impassibility and immortality.

I am confirmed in this by bearing in mind that we recover through Christ that which we lost in Adam. Through Adam we lost piety, righteousness, and holiness, and we lost in our bodies impassibility and immortality; and through Christ we recover, in this life, piety, righteousness, and holiness of mind, and in the life eternal we regain bodily impassibility and immortality. And because I see Christ risen, already impassible and immortal, I have said that I see in Him the image of God, complete and perfect, which man lost; and because I perceive that they who are members of Christ, regenerated by the Holy Spirit, have piety, righteousness, and holiness, I have said that I see the image of God which the first man lost incipiently restored in them.

As to the image of God to which man aspired, although I am unable to gather from Holy Scripture that it consisted in aught other than in the knowledge of good and of evil, nevertheless, from what I observe in every man who has not attained Christian regeneration, and especially from what those persons inwardly experience, and know of themselves, who have attained it, I understand that beyond the knowledge of good and evil noted in Scripture, man aspired to the image of God, which consists in the peculiar nature of God, who is self-existent, and gives being and life to everything that is and lives; and for this reason He loves Himself, and for His own sake He loves everything, and it is His will to be loved for His own sake, and supremely so; and has majesty, glory, and omnipotence.

And I think thus, because I understand that the cursed suggestion of the enemy of the human race still lives in man, that the daring aspiration to acquire that image of God, which pertains to God only, and is incommunicable to the creature, still survives. And hence I understand it results that man is not willing to be dependent upon others, but only upon himself, a point that he attends to as diligently as possible; and that he loves himself, and loves everything else with reference to self, and aims at his own glory in everything he possesses, and fain would carry out his every wish. And I understand that the other things in man which are akin to these, such, for instance, as self-esteem, ambition, vainglory, anger, and envy, proceed from the same source.

I understand that in the men who through Christ have attained Christian regeneration, the aspiring after that image of God which does not belong to them is constantly decreasing, whilst they go on to regain that which does belong to them; so that just as piety, righteousness, and holiness increase in them, precisely so self-love, ambition, self-esteem, arrogance, and natural rashness gradually decrease; this most striking effect being wrought in them by the incorporation with which they are incorporated into Christ, through which they come to be humble and obedient sons, and not presumptuous and disobedient like the first man.

The better to understand this, I set myself to consider the relations between God, Man, Satan, and Christ, as being identical with those between a father and a presumptuous son, a wicked servant and an obedient son. And I understand that God did with man, in giving him His image and likeness, what a father does with his son, in giving him as much authority in his house as is meet for a son to have; and that man conducted himself towards God, in aspiring to His image, as a presumptuous son does towards his father, when, discontented with the position which he holds in his father’s house as a son, he aspires to and seeks the position which his father holds. And the part Satan acted towards man in persuading him to be disobedient to God, was that of a wicked servant towards his master, when he tries to seduce his sons from their obedience, in order to annoy him, and ruin them. And I understand that Christ acted towards God, in voluntarily suffering His justice to be executed upon Him, the part which an obedient son acts towards his father, acquiescing in his father’s chastisement inflicted upon him, which he would otherwise have inflicted on another disobedient son, in order to bring him back to his obedience, and to restore him to that position and dignity in his own house which a son ought to have.

From all that has been said I infer two things. First, that the devout Christian makes it his duty to desist from all pretension to that image and likeness of God which does not belong to him, and renounces all craving after knowledge, every form of self-love, ambition, self-esteem, arrogance, and presumption; and that he aims to regain wholly that image and likeness of God which does belong to him, supplicating of God greater piety, greater righteousness, and greater holiness, and praying for impassibility and immortality.

Secondly, that the devout Christian makes it his duty to know that his restoration proceeds from Christ’s obedience, and that his depravity proceeds from Adam’s disobedience, and that hence he ceases to imitate Adam, and is intent upon imitating Christ, ‘qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semet ipsum exinanivit, formam servi accipiens,’ ‘who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant’ (Phil. 2:6,7), wherefore God also hath highly exalted Him, and given Him absolute power and pre-eminence in heaven and on earth; of such value before God were the obedience and humility of Jesus Christ our Lord.

Consideration LXXIII

That the union between God and man is formed by love; that love springs from knowledge; and what knowledge, love, and union are.

I understand that a man’s union with God is in exact proportion to the love he bears to God; that if the love be great, the union is great; and that if the love be little, the union is little. There are some men who love God by report, but they do not live united with Him, because they love themselves in the first place before God, loving God for themselves. There are others who love God, for that God Himself, desiring to be loved by them, has allowed Himself to be known and seen by them; these are in union with God because they love God in the first place before loving themselves, loving themselves for God’s sake. In these, as I understand, the union they have with God is as great as is the love which they have to Him, and the love they have to God is as great as is the knowledge they have of God. If the knowledge be entire and perfect, the love is entire and perfect, and the union is entire and perfect; and on the contrary, in the same way, there is as much perfection or imperfection in the union, as there is perfection or imperfection in the love and knowledge. The same holds true of the relation between love and knowledge.

Whence I understand that because the knowledge which men have of God in this life is imperfect, through the power of our flesh, the love they have to God is also imperfect, and the union which we have with God is imperfect; and I understand, moreover, that because in the life eternal our flesh will not be vile, but glorious, our knowledge will be perfect, our love will be perfect, and our union will be perfect.

In the meanwhile, I understand that a pious person, who, through God’s grace, begins to know God, to love God, and to be united with God, should aim to increase in knowledge, in love, and in union, never judging himself deprived either of the knowledge and love of God, or of union with Him, whilst he finds any degree of true knowledge, any degree of love, any degree of union within him.

As frequently before stated, I understand true and effective knowledge to consist in certain perceptions and apprehensions of the peculiar nature of God, which pious persons acquire, some more and others less, some with greater evidence and others with less evidence, according to the will of God, which causes such perceptions and apprehensions. Of these, they alone can give testimony who have tasted of them, and so such persons only understand this language, it being wholly unintelligible to all others; that being most true which St Paul says (1 Cor. 2:11), that ‘man without the Spirit of God understands not the things of the Spirit of God.’

I understand that real and effective love to God consists in a yearning affection borne by man to God and to all divine things; in the desire that God may be known, loved, and appreciated in the world in the manner in which it is right that He should be known, loved, and appreciated with such yearning affection. I understand it to have been Christ’s desire that Christians, His people, should utter that first part of the Lord’s Prayer, the scope of which is wholly restricted to the glory of God. I understand it to be from this yearning affection that it comes to pass that a man loves God beyond everything, loving everything for God’s sake; all creatures in general, because they are His creatures; all mankind, because they are God’s creatures, and because it is His will that man should love his neighbour, and every man of what race, rank, or condition soever as his neighbour; and men regenerated by the Holy Spirit, both as creatures of God, as neighbours, and yet more to the extent in which he recognises and sees in them the image and likeness of God after the manner repeatedly described by me already.

Amongst creatures, the man who loves God loves those most which most illustrate the glory of God, and amongst men whom he loves as neighbours, he loves them most whom he sees to be less depraved and less impious; and I say less, understanding that in all who are unregenerated by the Holy Spirit, there is found depravity and impiety. Amongst regenerate men, he who loves God for God’s sake, loves those most whom he sees and knows to be most conformed to the image and likeness of God, and in whom he sees this image and likeness most distinct and most natural. And the man who loves God, loves himself as a creature of God, as a neighbour, and in so much as he sees the image and likeness of God restored in himself, not endeavouring nor wishing in any manner to be loved for himself, rather despising and hating the love men bear towards him when they do not love him for God’s sake. In this manner I understand that a man who loves God, loves himself for God’s sake, and loves all things for God’s sake.

And again I understand that the man who loves himself supremely, loves God subordinately to self, aiming to turn the love of God to his own advantage; he loves the creatures subordinately to self, loving those best from whom he expects to gain most; he loves mankind subordinately to self, loving those best who are the most useful and necessary to him; and his love with reference to those whom he thinks to be regenerated Christians is subordinate to self, for he loves those best through whose instrumentality he hopes to be able to attain to piety, righteousness, and holiness, and he determinedly strives and endeavours to be loved from personal motives, and to be loved beyond everything, which, as I have frequently said, is natural to man, who, in seeking to acquire the image of God, seeks that which ill-suits him.

And here I understand that the man who has brought himself to the point of not desiring to be loved, save for the love of God, feeling annoyed by the love borne him from personal motives, may judge himself to have made great progress in the knowledge and love of God, and to be in union with Him, And I understand this love to be of that sort and quality which those persons have who are united with God, which I understand man to have but in part in this life, but which he will possess in its fulness in the life eternal. And he who shall feel conscious of possessing but a fraction of it will have good cause to live happy and contented, holding that part as an earnest of its increase and its perfection in the life eternal.

Real and effective union between man and God consists in what St John says {1 John 4:16), namely, that he who loves God, dwells in God, and God dwells in him. The indwelling of God in man may well be felt, as in fact it is felt, but they can never be made to understand it who do not feel it. Almost the same may be said of the indwelling of man in God; and I say almost, for it appears possible to make this declaration intelligible, that he who exercises love to God is united to God, dwells in Him, has God ever present to his mind; just as he who exercises love to a creature is united to it, dwells in it, and has it ever present to his mind. It is very true that not even by this is the abiding of man in God to be understood. I understand by this union that for which Jesus Christ our Lord prayed to His Eternal and Celestial Father, asking Him, in John 17:21, that those who were to believe in Him should be one with Him and His Father, and that they should be ‘made perfect in one.’ From that divine union it comes to pass that man commits himself in all and everything to the will of God, divesting himself of his own will; and thus he brings himself to will that which God wills, and in the manner He wills it; to love that which God loves, and in the manner He loves it; and consequently not to will what God does not will, and not to love what God does not love. And the man who is brought thus humbly to surrender himself, may rest assured that he is united to God, and that God dwells in him and he dwells in God, and he will understand that he is to that extent united to God in which he is thus humbly brought to surrender himself; if he be so to a great extent, then the union is intimate; if he be so to a less extent, the union is less intimate. Moreover from this divine union it comes to pass that such a man is pleased and displeased with all that pleases and displeases those that are in the same union, so that there is between them the greatest conformity of will, and the conformity between them is as great as the union which they have with God, and with themselves. This conformity is moreover a good token by which a man may assure himself whether he be united with God, and to what extent he has profited by this union.

Having understood the mode in which the union between man and God is wrought by love, and that love springs from the knowledge that man has of God, and having likewise understood in what the union, love, and knowledge consist, I come to this conclusion, that it is the duty of a person intent upon piety to seek intently to attain the knowledge of God, and with the knowledge, love, and with the love, union, striving to attain all this by the grace of God, occupying himself in attaining self-knowledge, that is, a knowledge of man’s weak and wretched being, disenamouring himself of self, not willing to be loved from personal motives, and striving to be loved by God, and in disuniting himself from self, not desirous that things should be accommodated to his fancy and will, but just as God shall present them to him, either by Himself, or by the agency of man, or that of creatures. And in this way he will attain perfect knowledge of God, perfect love of God, and perfect union with God; not however in the present life, because flesh that has not been resuscitated is unequal to this, but in the life eternal, where the flesh resuscitated will be equal to become, as it then shall become, like the glorious flesh which was resuscitated in the person of our Lord Jesus Christ.

Consideration LXXIV

That the experience of pious persons in spiritual things is similar to that of the man in external objects, who, having been blind, begins to see.

I understand that the experience of the man who begins to apprehend spiritual and divine things, and to know them, is similar to that of persons who, having through some accident lost their eyesight, begin to recover it I mean to say, that as these persons advance in the knowledge of the forms of things, in proportion as they advance in the recovery of their eyesight, first confusedly (as occurred to the blind man in the Gospel, who, when his eyes were first opening so that he saw men, it appeared to him that they were ‘as trees walking,’ (Mark 8.), and then less confusedly, until at length, by degrees they come to see them and to know them in their real character; so likewise persons advance in the knowledge of spiritual and divine things in proportion as their minds are progressively purified by faith, by love, and by union with God: at first they know them confusedly, and then less so; and thus, by degrees, they advance in the knowledge of them, until they arrive, I mean to say, until they come at length to know God, and the things that are God’s, as well as we are capable of doing in this present life.

And hence it happens, as I understand, that a person destitute of the Spirit approves that as holy, just, and good, in the things of God, which another person gifted with the Spirit condemns and regards as defective and bad. And hence likewise it follows that what a person who has but little of the Spirit esteems to be well ascertained, another more gifted than he holds to be error; going on thus, by degrees, to increase the clearness of judgment which spiritual persons form of divine things.

Hence I understand that the error of devout persons, who form fixed notions about spiritual and divine things upon their first apprehension of them, without waiting for more clear and evident knowledge, is not less than that of the blind man, who forms his fixed conceptions of things by what they appeared to him just at the time when he begins to recover his sight, without waiting to see them better and more distinctly.

Moreover, I understand that it behoves every pious person to be very modest and very temperate in approving or condemning things as pleasing or displeasing to God; considering that God’s judgment of things is very different from that of men, however spiritual they may be; inasmuch as one largely gifted with the Spirit frequently condemns that of which another, who is less spiritually endowed, approves.

And I understand that only those things ought to be approved as holy, and to be condemned as bad, concerning which we have the sure testimony of Jesus Christ our Lord.

Consideration LXXV

How it is to be understood that God communicates His divine treasures to us through Christ; how God reigns through Christ; and how Christ is the Head of the Church.

Wishing to understand in what manner we who are members of Christ obtain everything of God through Christ, I consider that just as all men who have the clear vision of their outward eyes know the external forms of things through the aid of the sun, in which God has placed His outward light, so all men who have the clear vision of their inward eyes know all inward things through the aid of Christ, in whom, as says St Paul (Col. 2), ‘God has placed all the treasures of His divinity.’ I mean to say, that just as God having placed all outward light in the sun, this sun emits his rays, which take effect and are potent in those things that are susceptible of their influence, those animals only being deprived of the benefit of the sun which want eyesight and seclude themselves in dens and caverns where the sun’s rays cannot penetrate; in the same manner, God having deposited in Christ all the treasures of His divinity, it is Christ who distributes these His treasures amongst those who, being men, are clothed with the same livery which He wore. These treasures are efficacious in those persons whom God has drawn to the knowledge of Christ, and who are thus members of Christ; those persons only being deprived of this divine influence who have no knowledge of God, and consequently are not pious, and have no knowledge of Christ, and consequently are not just; for in them alone the divine treasures which Christ scatters upon men are inefficacious, since they are as destitute of the perception and knowledge of them as is the man that is born blind of the perception and knowledge of the light of the sun. And I understand that just as it becomes him who finds himself suffering under this defect to pray to God that He would open and clear the sightless eyeballs, that he may likewise enjoy the sunshine, for the sun withholds the enjoyment of his rays from none; so similarly he that does not consciously feel the gifts of God, which are communicated to men by Christ, ought to pray to God, to capacitate and purify him, so that he may be qualified and enabled to receive effectively the divine treasures which Christ showers upon all men, it being assumed that God has deposited them with Him in the interest of all, and that He generally showers them upon all, as St John perfectly well understood when he said, ‘and of the fulness of Christ have we all received, who are His members, grace and greater grace;’ seeing that God gave us through Moses only the Law, whilst through Christ He gives us grace, justifying us through the justice executed upon Christ Himself, and He gives us truth, giving us His Spirit, which teaches us all truth (John 1:17). And forasmuch as all these divine gifts come and will come to men in this life through Christ, and He gives and communicates them, it is said and correctly so, that this is the kingdom of Christ, and that it will last, until the resurrection of the just be accomplished, and that Christ deliver up the kingdom to His Eternal Father (1 Cor. 15:24).

God reigns now, but through Christ; just as God sends His light, but through the sun; and in the life eternal, God will reign Himself, and will communicate His light I mean to say, that in the life eternal the divine gifts will come to men immediately from God, and light will come to men immediately from God.

This is the way in which I understand the Benefit of Christ to men and the kingdom of Christ in this present life. I likewise understand the manner in which Christ is the Head of the Church. I mean to say, that I understand that just as vital energy descends from my head to all my members, they being each sustained and governed by it, so vital energy descends from Christ to all those who belong to the Church, they being each sustained and governed by the divine gifts which are communicated to them by Christ.

And I understand that those persons belong to the Church, who, being called of God and brought to the knowledge of Christ, are capable of effectively receiving the divine treasures which are showered down most abundantly upon all men by the only begotten Son of God, Jesus Christ our Lord.

Consideration LXXVI

What constitutes offence, and in what manner Christians ought to regulate themselves in relation thereto.

Considering what importance is attached to giving offence in Holy Scripture, forasmuch as our Lord Jesus Christ threatens the world on account of offences, admonishing us that we give no offence to any who believe in Him; and forasmuch as St Paul says, that not to offend a Christian, he would cease to eat meat all the days of his life; I have studied to live here below in such a manner that I may not be a cause of offence to any one, and such has been my desire for those whom I love in Christ. And considering, on the other hand, that it is impossible to live in this world without giving offence to some, since Christ Himself did so (Matt 13:41; 15:12; 24:31), nay, is even called a rock of offence (1 Pet 2:8), forasmuch as many, shocked at His humility and low estate, have fallen, and fallen never to rise again, —

First, I have considered that offence is identical with stumbling-block; and thus we are wont to say that he is scandalised by what he hears said, or sees done, who departs from, or is solicited and tempted to depart from, that which he ought not, or would not otherwise depart from.

Then I have learned from Holy Scripture that God gives offence and is offended; that God’s saints give offence and are offended; that the world’s saints (that is to say, pseudo-saints, those whom men of the world accept as such) give offence and are offended; and that men of the world, who utterly disregard holiness, give offence, but are not offended.

God gives offence to His saints, when they, being imperfect, set themselves with their natural light in judgment upon God’s works; they are tempted to judge ill of God, or not to believe in His providence. That this is true appears from Psalm 73:1-15, ‘Quam bonus Israel Deus.’ God gives offence, too, to the saints of the world in all things that do not conform to human reason; for they, having no other light than that of nature, and judging them by it, inculpate and condemn them as bad; and hence it is that they are with difficulty brought to be willing to attribute a particular providence to God, and that they are unwilling to admit of predestination, unless after their own fashion.

God never gives offence to those who judge His works by spiritual light, nor to them who subjugate their intellect to Him; neither does God give offence to men of the world, for they do not take Him into account, believing that everything happens fortuitously.

God takes offence, or is tempted to do that to which He is averse, being as He is merciful and pitiful, when they whom He regards as His own, and whom He favours as His own, distrust His promises or His omnipotence and providence, to such an extent, that by their distrust they provoke Him to chastise them, almost as it were against His will. The Jews offended Him in this manner in the desert, as appears from history and in the 77th and 94th Psalms.

And God is offended moreover by the world’s saints in the arrogance and presumption with which they prostitute themselves as saints of God: on this account He is forced to chastise them with blindness, as He chastised the Jews, and as He chastises false Christians.

And God is offended by the wicked, when they, by their sins and vices, show and discover their impiety and infidelity, when He is as it were constrained to destroy them, as appears from many passages in Holy Writ, and particularly by what St. Paul says in Rom. 1:18.

God’s saints offend Him in the manner above mentioned; and they give offence to each other, when the perfect use their liberty more than is convenient in the presence of the imperfect; by their liberty the latter are tempted to judge ill of Christian faith, or to do as do the perfect, not being sure and certain that they are not doing wrong. St Paul proposed to himself to be ever on his guard against this kind of offence, as appears from Rom. 14:13, and 1 Cor. 8:13. These give offence to saints of the world when they do not conform with them in things which constitute in their eyes religion and sanctity. The Scribes and Pharisees were thus offended with Christ, as appears in Matt 15:1. And the Jews were offended with St Paul, as appears from this, that even at this day the saints of the world are offended with the epistles which St Paul wrote, judging them to be prejudicial to Christian life. And thus it may be said that the world’s saints have been broken, and are broken upon Christ, and upon true Christians, and upon things belonging to them, and in proportion as their resemblance to Christ is greater. But the Christians, saints of God, need feel but little care with reference to this offence, for Christ cared but little, saying (Matt 15:14), ‘Sinite eos, caeci sunt, et duces caecorum,’ ‘Let them alone: they be blind leaders of the blind.’ The men of the world are not offended by God’s saints, for they do not compete with them. The saints of God are through their imperfection offended by God; and through the same imperfection the imperfect are offended by the perfect, in the manner I have before declared. And the saints of God are offended by the world’s saints, being falsely taught and counselled by them; and being persecuted by them with calumny, with maltreatment, and with death, they are tempted to sever themselves from the Gospel and from Christ. This is the offence on account of which Christ threatens the world, and against which Christ exhorts everyone to be on his guard (Matt 18:7).

The saints of God are likewise offended by impious men (although they may conceal their offences), for in seeing their irreligious and infidel conduct they are tempted to the like, or are annoyed by them. Lot was scandalised in this mode with the filthy conduct of the men of Sodom, as appears from 2 Peter 2:7.

The world’s saints give offence to God and to the saints of God in the manner aforesaid; and they likewise are offended by God and by His saints as I have described. They give offence to each other, for it is a marvel if one be found that approves another’s mode of life; which might naturally be expected from worldly sanctity, which consists in superstitious observances. They are offended by men of the world because they conform to them in nothing.

Men of the world give offence to God and to the false saints in the manner I have stated; but they never give offence in any way to each other, for they make no account of God, of religion, or of piety.

It is true that there is a class of worldly men, who, by the conversation which they have with the world’s saints, affecting a certain kind of sanctity, give offence to each other as do the world’s saints, although they are not so pernicious as these latter.

From the whole of this argument I conclude that every Christian’s mind has to be so inwardly moulded as to be like that of God and of Christ, that it may be wholly offended with those things which give offence to God; that is to say, with the distrust and doubts of those who are the saints of God, but imperfect; with the arrogance of the world’s saints; and with the vices and sins by which worldly men manifest the ungodliness and infidelity of their minds.

The Christian has attentively to regulate his style of life, that it may be like that of the life of Christ our Lord; that he give no offence in any way to God, by distrusting or doubting His promises, His omnipotence and providence; that he do not in any way scandalise the saints of God; holding it lightly that he scandalise the world’s saints when the glory of God, Christian verity, and the edification and profit of the saints of God are involved, as did Christ, from what appears in Matt 15:1-12, and as did St . Paul, and as have done, and continue progressively to do, those who have followed and imitated, and who follow and imitate Christ. Let the false saints stumble, fall, break their necks, rather than Gospel truth or the saints of God suffer detriment of any kind.

Hence if any one shall doubt, saying, how ought I to regulate myself, when I shall be constrained to give offence, either to the saints of God, who, as being superstitious, are imperfect, or to the saints of God who never have been superstitious? I shall say to him, let him beware of doing as did St Peter in Antioch (Gal. 2:11,12), who, showing greater regard to those who were superstitious, gave offence, causing those to stumble who had never been so; — I mean to say, that in showing consideration for the superstition and pertinacity of the Jewish converts, he offended and jeopardised the sincerity of the faith of the Gentile converts, by feigning to observe the law, in opposition to Christian faith; — and I shall tell him to do as St Paul did at that time, who, being more concerned that the faith of those Gentiles should not be offended, than for the superstition of those Jewish converts, rebuked St Peter publicly (Gal. 2:11-14). I mean to say, that if an individual, a Christian, who understands Evangelical truth and is versed in the Christian faith, shall find himself amongst those who understand and are conversant with both one and the other, accommodating himself to their incapacity and weakness, he shall do as they do, endeavouring with tact to bring them to the knowledge of both. I say moreover, that in the instance where he shall find himself in company with persons of both classes, if he shall think that by dissimulating with those who still hold superstitious notions to some extent, he may give offence and induce the fall of those who are free from superstition, (for that in seeing him involved in superstition they may be led to hold the superstition as essential,) he ought not to dissemble in any manner, even though he may think his life to be thereby imperilled, being ever on the watch, that Christian faith and Evangelical truth be upheld and unshaken. I will here add this, that when a man, a Christian, scandalises a Christian conversant with Evangelical truth, in order not to offend another Christian who as yet understands it but imperfectly, if his error proceed from a regard to wealth or rank, through the one being more wealthy or more influential than the other, his error is intolerable, and that if his error proceed from indiscretion, or from weakness and infirmity, it is tolerable.

From the above remarks I learn these thirteen things.

First, what constitutes offence. Secondly, that in order that I may not be offended by the works of God, I must renounce my prudence and human wisdom, and pray to God that He may give me spiritual light, by which I may understand His works.

Thirdly, that I offend God whenever I distrust Him as to His works and promises. His omnipotence and providence.

Fourthly, that I ought to guard myself as much as shall lie in my power against the exercise of my Christian liberty in the presence of Christians who are weak and infirm in faith.

Fifthly, that I ought to feel but little the offence which the world’s saints receive from Evangelical truth.

Sixthly, that the scandal which is injurious to him that gives offence is that wrought by the world’s saints, in pretending to render service to God. And here I learn that I ought to guard myself as from fire, against persecuting any one in any manner, pretending in that way to serve God.

Seventhly, that I ought to hold it a good sign of piety when the works proceeding from the impiety and infidelity of men of the world give me offence.

Eighthly, that a good sign by which to recognise the world’s saints is the facility with which they are offended by every description of person, and their ostentation and manifestation of being so.

Ninthly, that it is a sign of impiety for a man not to be shocked or offended at anything.

Tenthly, that it is right for me to be inwardly like God and Christ, in order that I may not take offence save in that which offends God and Christ.

The eleventh is, that I must needs live as Christ lived, in order to give no other offence than that which He gave.

The twelfth is, that I ought in no way to offend any one to the damage of the Christian faith, although I may know that the cause of offence is due to the weakness and infirmity of imperfect Christians.

The thirteenth thing that I herein learn is, that when I shall give offence to the prejudice of the Christian faith through indiscretion, weakness, or infirmity, my error will be tolerable; and when I shall give offence to the prejudice of the Christian faith through avarice or ambition, my error will be intolerable; and I am sure that God will keep me from this error, and furthermore that He will keep all those whom He has called to the acceptance of the grace of the Gospel, and to be heirs with Jesus Christ our Lord.

Consideration LXXVII

The contrarieties between those who live after the flesh, and those who live after the Spirit.

Considering that men who live after the flesh, in their unguarded moments, believe little, confide less, whilst they love still less, which they themselves know and feel to be the case, and which they prove by their conversation, although not wishing to manifest it; and considering that these same men, when they rely upon themselves, persuade themselves that they believe much and confide much, and that they love still more; and considering, on the other hand, that they who live after the Spirit, when unguarded, believe, confide, or love, little or much, according to the measure of the Spirit they possess, as they themselves inwardly both know and feel to be the fact, and as they evince by their conversation, speaking with greater devoutness, with greater faith, with greater confidence, and with greater affection of the things of God, when they speak without excitement, and when the impulse of the Spirit moves them to speak of things affecting godliness, faith, confidence, and love, than could all the men of the world together when they with labour and effort set themselves to speak of them; and considering, likewise, that it frequently happens that these same persons, when most self-collected, are unable to bring themselves to believe or even to confide, and still less to love; I have occupied myself in discovering whence effects so contrary proceed.

And I find that one part proceeds from what Christ says (Matt 12:34) ‘ex abundantia cordis os loquitur,’ ‘for out of the abundance of the heart the mouth speaketh.’ Whence it comes to pass that he who lives after the flesh, not having in his heart either faith, confidence, or love, cannot give of that which he has not got, and consequently cannot unpremeditatedly exhibit faith, confidence, and love; and because he that lives after the Spirit, has a heart teeming with piety, faith, confidence, and love, being able to give of that which he has got, it is unavoidable, however great his self-possession may be, but that he gives forth piety, faith, confidence, and love, and for this reason the Holy Scripture calls the mouth of the just a vein or ‘well’ of life (Prov. 10:11).

And again I find that the other part of these contrarieties proceeds hence: that the man who lives after the flesh, disregarding the state of the heart, persuades himself that he believes, that he confides, and that he loves, at the time he but does so with the intellect, since he knows that it is indispensable for a Christian that he believe, that he confide, and that he love, and he then persuades himself that he believes, confides, and loves. And they who live after the Spirit, because they attach importance to the state of the heart, dissatisfied with a faith, a confidence, and a love, restricted to the head, cannot persuade themselves that they believe, confide, and love, unless they at the same time feel the effects of confidence and love in their hearts. And forasmuch as this conscious perception is due to the grace of God, who vouchsafes it not when man wills it, but when it pleases His Divine Majesty, hence it comes to pass that they who live after the Spirit find it more difficult to believe, to love, and to confide just at the time when they most earnestly desire to do so. From this it is to be gathered, that a judgment is to be formed of what a man has within himself by what he shows outwardly in his unguarded moments; and further, it may be known whether his faith, confidence, and love emanate from the head or the heart, by the facility or the difficulty with which the man persuades himself that he believes, confides, and loves. And thus we come to this conclusion, that they who without premeditation speak most like Christians, and who find the greatest difficulty in bringing themselves to confide, believe, and love at the time when they with human diligence most desire to do so, are thereby proved to be true Christians, incorporated into Jesus Christ our Lord.

Consideration LXXVIII

Two kinds of sorrow — one worldly, and the other godly; and two kinds of weakness — one carnal, and the other spiritual.

Just as St Paul instances two sorrows, the one worldly, and says that it worketh death, and the other godly, and says that it worketh life (2 Cor. 7:10), so I instance two weaknesses, the one carnal, and understand that it worketh fear, and the other spiritual, and understand that it worketh love.

And I bring them forward because I perceive them in the sorrows which St Paul sets forth, understanding that man experiences worldly sorrow when he is overtaken by any mishap which causes him shame or loss, or any other prejudice in the eyes of the world, or social disparagement of his fair fame and dignity.

And I understand that this sorrow works death, forasmuch as the man who grieves after this sort, unless he quickly remedy his sorrow, turns blasphemer against God; for, attributing the cause of his sorrow to Him, he complains against Him, and through blasphemy against God, eternal death becomes his portion.

Similarly I understand that a man feels godly sorrow when, overtaken by some mishap, he fears lest he should be deprived of the grace of God, and of the Holy Spirit of Christ, and of God Himself; and I understand that this sorrow works life, forasmuch as he who grieves after this sort, attains greater and better self-knowledge, and thus commends and submits himself more cordially to God, and by commending and submitting himself to God it comes to pass that resurrection and eternal life become his portion.

As to the two weaknesses instanced by me, I understand that man is then carnally weak when his weakness springs from self-love, and I call that irritation weakness which is felt at things occurring to him that are beyond his control. I understand that this weakness works fear, for where there is selflove, fear always coexists; and I understand that this weakness in Christians is free from censure, as being no mark of impiety, but of imperfection.

I understand, likewise, that a man is spiritually weak when his weakness springs from the love of God, feeling irritated when he sees himself cut off from God and some particular divine things which are calculated to promote in him the love of God and trust in God. I understand that this weakness works love because it proceeds from love, and is thus converted into love, and is for this reason praiseworthy, and a token of Christian perfection.

Carnal weakness, but not reprehensible as such, was, I understand, what St Paul felt at the reprobation of the Jews (Rom. 9:2); and spiritual weakness, as I understand, was manifested in what St Paul felt through ‘the thorn in the flesh’ (2 Cor. 12:7), as also in that which he felt when his friend ‘was sick nigh unto death’ (Phil. 2:27,28), and that was moreover a spiritual weakness which the Christians at Miletus felt on account of St. Paul’s departure, (Acts 20:37,38).

Whence I gather that Christians should not grieve much over their weaknesses which are after the flesh, because in them they are tolerable, not being mortal, and that these same Christians ought to rejoice greatly in their spiritual weaknesses, since they are tokens of perfection, and means of quickening, of resurrection, and of eternal life.

The children of this world feel worldly sorrow, but they do not feel godly sorrow; whilst the children of God experience both, the one to the extent that Adam lives within them, and the other to the extent that Christ lives within them. The children of this world have indeed carnal weakness, but they do not all know it to be weakness, nor do they feel it as such; they neither have, nor do they know, nor do they feel spiritual weakness; the children of God have, know, and feel both the weaknesses, recognising in carnal weakness the remains of the old Adam, and recognising in spiritual weakness the renovation of the new Adam, Jesus Christ our Lord.

Consideration LXXIX

Of the fearfully perilous nature of the errors which men commit under professions of piety.

I hold It as a thing assured, that of the errors which we who are the children of God commit, and whereby we offend Him, the most aggravated are those which are committed under professions of piety. That such is the fact, I discover as well from the severity with which God has punished those errors, the record of which we read in Holy Scripture, as also from what appears in the same Scripture, that God has kept back His own people with His hand, not suffering them to fall into errors of this character, whilst He has not done so with reference to other errors in which they preferred the gratification of their affections and lusts.

Of the severity with which God has chastised those who have transgressed under professions of piety, that man may be adduced as the most striking example who, putting forth his hand to sustain the ark of the covenant which appeared to him about to fall, died instantly (2 Sam. 6:7); whilst Saul was deposed from the throne of Israel, and forfeited for ever the grace of God, through the sacrifice which he offered to God for victory obtained against certain nations, with reference to whom God had commanded him that he should leave no living thing to escape the edge of the sword (1 Sam. 15:3).

Whereupon should any one ask me, saying, why then has not God exercised this severity upon others who have erred more perniciously under religious professions, as, for instance, on St Paul, who, before he was a Christian, under the profession of religion persecuted Christians to the death? I should answer, in the first place, that up to the present time God has not explained the subject to me; and in the next place I should say, that God does not exercise this severity except upon those who are of the number of His people. And St Paul, when he committed this error, was not one of the number of God’s people, the Jews having already ceased to be the people of God; and for that reason his error was not punished as was that of Uzzah, or that of Saul.

To what extent God has kept back His elect with His own hand, not suffering them to err in their religious matters, although He has permitted them to do so in other things, it suffices that I adduce that most striking example recorded of David, who, from religious motives, desired to erect the temple at Jerusalem, and God would not consent to his doing so, for it was not His will that he should erect it to Him, and for this reason he would have sinned had he built it. Whilst the same man, in order to gratify his passion for Bathsheba, caused her husband to be slain, and succeeded in his criminal design, to which conduct God placed no impediment. Similarly St Peter, not under a profession of piety, denied Christ, and God permitted him to do so; while professing piety he declined to hold intercourse with Gentiles, but God overruled him; and likewise just as He would not allow St Paul to go where he, from a motive of piety, desired to go, until that motive was no longer his own, but the suggestion of the Holy Spirit that dwelt within him.

And I feel assured that the temptation the longest sustained and the most frequent, to which pious persons are exposed, is this of pious professions, in which ‘a messenger of Satan is transformed into an angel of light,’ making that to appear piety which is not really so. But pious persons have two things wherewith to console themselves: the one is, that to frustrate the temptations of the messenger of Satan they have the illuminations of the Holy Spirit, which discover the deceitfulness of the malignant spirit; and the other is, that God is wont to uphold devout persons with His own hand, that they should not fall into this kind of error, which is so contrary to true piety. And besides, pious persons should ever be on the alert, so that, when the messenger of Satan shall come to them disguised as an angel of light, they may know him and be on their guard against him.

Here three things occur to me. The first, that since the error which is committed in pretending to piety is so great, every man ought to set about the performance of things with reference to which he makes professions of piety, with greater circumspection than about the performance of those which he professedly does for self-gratification.

The second is, that they who are God’s elect do not err in making professions of piety, through the illumination which they have from the Holy Spirit, and because God keeps them by His hand. It is a great mark of piety and of God’s election not to err by making professions of piety.

And the third is, that a man then errs by professions of piety, when he does a thing by which of itself he thinks to give satisfaction to God, and to bring Him under obligation; as, for instance, were I to discipline my body, not with the intent with which St Paul says that he disciplined his, that is to say, for the purpose of keeping it under and bringing it into subjection to his spirit (1 Cor. 9:27), but with the intention of acquiring merit by the discipline which I inflict upon myself. By extending this comparison to all the outward things done by men, it may be known when they err by professions of piety.

And I conclude with saying, that he who shall feel that he is led by that way, walking in which the error of making professions of piety is avoided, may rest assured that he is a child of God, and consequently a brother of the only-begotten Son of God, Jesus Christ our Lord.

Consideration LXXX

What God designs in requiring of men that which they cannot of themselves render to Him, and why He does not impart to them at once all that He intends to give them.

Understanding it to be practically true, that they who see with the eyes of human wisdom hold it to be unjust and cruel in God that He should demand of men things which, unaided, they cannot possibly give, such as loving Him with all the heart, and this even under the legal dispensation, and heartfelt faith under that of the Gospel — two things which man, unaided, may as easily yield to God as he can touch the sky with his hand; and understanding it moreover to be practically true, that the men who see with the eyes of the Holy Spirit recognise the mercy and pity of God in the requirement itself, and in the manner in which it is put, and would recognise the entire reverse in Him, had He only demanded things which men might easily render Him; and applying myself to consider whence these two judgments, so conflicting, should proceed, which human wisdom and the Holy Spirit form of this requirement, I am come to the conclusion that the judgment formed by human wisdom proceeds from ignorance of God’s nature and ignorance of man’s nature, and that the judgment formed by the Holy Spirit proceeds from knowledge of the nature of God and of man’s nature.

And it is certain that from the ignorance in human wisdom of God’s nature it comes to pass, that, seeing He demands that of men which they cannot give, it judges that He does this in order to condemn them; just as it would judge of a temporal prince who should challenge of his vassals that they should not sleep for a year, imposing a punishment upon them if they slept. And from ignorance in the same human wisdom of man’s nature it comes to pass, that it would hold it to be better and more profitable for man that God should ask of him what he can give than what he cannot, precisely as it judges and holds it to be better that a temporal prince ask of his vassals rather what they can easily give him, than what they could not give him even with difficulty.

And it is likewise true, that from the knowledge which the Holy Spirit has of God’s nature it comes to pass, that, not judging of Him the same as of temporal princes, it knows that in asking of men what they cannot give, He does not do so to condemn but to save them; and from the knowledge which the Holy Spirit has of man’s nature it comes to pass, that, knowing that he is of himself so arrogant that were God to claim of him, for his salvation, things that he might easily and unaided give, he would be so inflated with pride when he had given them, that by the very way by which he might anticipate to obtain salvation he would reap condemnation; he comes to know that the design with which God asks of men what, unaided, they cannot possibly give Him, is not, as human wisdom judges, in order to condemn them, neither is it to throw obstacles in the way of their salvation, as the same human wisdom judges, and on account of which it holds God to be unjust and cruel, but it is to save them and to facilitate their salvation; God acting thus to the intent that men attempting to love God with all the heart, and upon their recognition of their impotency to do either, they should have recourse to God Himself, in order that He might endow them with the graces of love and faith; and they, in rendering both the one and the other to God, might attain the felicity they long for, not by any inherent qualification of their own, but by that with which God endowed them.

So that with great propriety, a propriety which in its nature is divine and not human, they who see with the eyes of the Holy Spirit recognise mercy and pitifulness in God, when they consider that He asks of men what they cannot, unaided, give Him; and they would recognise cruelty in God, were He to ask what they could themselves render Him; just as any man of sense would judge, were he to see a father commit the management of his estate to an ignorant and imprudent son, that it was not the father’s intention to make his son the master of it, but to cause him to lose it.

So different is the judgment which the Holy Spirit forms of divine things, from that which human wisdom forms of the same.

And here I understand that for the same reasons that God asks of men what they, unaided, cannot render Him, it comes to pass that to those to whom He begins to give love and faith and increase in both of them, by some experiences and feelings, and by some tastes of spiritual and divine things, He withholds that amount of evidence and that amount of clearness which they would desire, and which would enable them to apprehend Him intellectually. I mean to say, that just as He asks them that which they, unassisted, cannot render Him, in order that they may avoid the pride into which they, would fall, were He to ask of them what they themselves could render Him, and thus their salvation would be obstructed, so He does not allow them fully to comprehend spiritual things, and this He makes them feel occasionally in order that they may not be puffed up with pride, and thus obstruct their own salvation.

God knows that sin pervades our whole frame, and, desiring our salvation, treats us as He sees we ought to be treated; acting in this respect towards us as we do with a boy whom we desire should love us and depend upon us. I mean to say, that just as we do not give a boy at once all that he would desire of us, and that we mean to give him, but of some things we give him the whole, of others but a part, and others we only show him, in order to waken up a desire for them within him, and to cause him to love them, in order that he may increase in attachment to us, may follow after us and depend upon us, knowing that, were we to give him at once all that we purpose to give him, he would become inflated with pride, and would neither love us, nor depend upon us; just so God does not give us at once all that we crave of Him, nor all that He means to give us, but of some things He gives us the whole, and of others in part, and of others He lets us see as much of them as suffices to create a desire within us for them, and to make us love them, in order that we may follow Him, may love Him, and may depend upon Him.

God does this because He knows us to be just such beings that, were He to give us at once all that He purposes giving us, we should become proud, and thus He would not have from us what He desires, which is, that we should love Him with all the heart, and that in the exercise of unwavering faith we appropriate as our own the righteousness of His only-begotten Son, Jesus Christ our Lord.

Consideration LXXXI

Two weaknesses in Christ and in His members; and two powers in Him and in them.

In Christ I consider two weaknesses: the one, that which He felt inwardly; and the other, that which He manifested outwardly. I consider that which He felt inwardly, in the tears which He shed upon Jerusalem (Luke 19:41-45), and in those which He shed upon the death of Lazarus (John 11:35), and in the agony with which He prayed in the garden, sweating drops of blood (Luke 22:44). And I consider that which He showed outwardly when regarding Him as held to be base, plebeian, vile, and even as a man, pernicious and scandalous; and when seeing Him scoffed at, outraged and persecuted to the degree of being crucified for a malefactor and as a malefactor. And I understand that the weakness which Christ exhibited outwardly, was beyond all comparison greater than that which He felt inwardly. I mean to say, that the inward weakness which He felt was not in degree equal to that which He exhibited outwardly.

And in Christ Himself I consider two powers, two virtues and energies: the one is what He felt inwardly; and the other is that which He manifested outwardly. The inward power which Christ exhibited I consider as exemplified in the mode in which He spoke to Peter, when He rebuked him for having cut off Malchus’ ear, saying to him (Matt. 26:52,53), ‘Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels?’ &c; and I consider it in many passages which I read in St John, when Christ spoke of His union with His Father (John 17:11,21-23).

And the outward power which Christ had, I contemplate in the miracles which He did, and in the authority with which He performed them, and in the power and majesty with which He spoke and taught.

And I understand that the power, virtue, and energy which Christ felt inwardly was beyond all comparison greater than that which He manifested outwardly. I mean to say, that the outward power which He manifested was not equal in degree to that which He felt inwardly.

I consider almost the same in every individual of those who are members of Christ which I consider in Christ.

I will adduce an example in St Paul, in whom likewise I consider two weaknesses, one which he felt inwardly, and the other which he showed outwardly. That which he felt inwardly is well known, by what he says of his indwelling sin (Rom. 7:20-23); and I understand that he speaks under the influence of the same when he says (2 Cor. 12:9,10), ‘Libenter gloriabor in infirmitatibus meis’ ‘Most gladly therefore will I glory in my infirmities.’ I understand him to be under the influence of the same when he says, ‘Cum infirmor, fortior sum,’When I am weak then am I strong’ (Ibid). I understand it to have been with reference to the same that God said unto him, ‘Sufficit tibi gratia mea, nam virtus mea in infirmitate perficitur,’ ‘My grace is sufficient for thee; for my strength is made perfect in weakness’ (Ibid). And what he showed outwardly is plainly manifested by the bad opinion which almost every one formed of him; he was persecuted by every one; every one cursed him, maltreated him, made him a martyr; as we read in the Acts of the Apostles, and as he himself writes in 1 Cor. 4:9-13, and in 2 Cor. 11:21-29. And I understand that the weakness which St Paul showed outwardly was much greater than that which he felt inwardly. I mean to say, that the weakness which St. Paul felt inwardly was not weakness equal in degree to that which he showed outwardly. In St Paul I consider two powers, two virtues and energies: the one, that he felt inwardly; and the other, that he manifested outwardly. That which he felt inwardly, he disclosed, saying in Phil. 4:13, ‘Omnia possum in eo (Christo) qui me comfortat,’ ‘I can do all things through Christ who strengthens me;’ and he showed it plainly enough in Rom. 8:38,39, saying that ‘no creature was able to separate him from the love of God.’ And that which he showed outwardly is seen by the miracles he performed, and by the many nations he converted. And I understand that the power which St Paul felt inwardly was much greater than that which he manifested outwardly. I mean to say, that the power which St Paul showed outwardly was not equal in degree to that which he felt inwardly.

That very same which I consider in St Paul, I consider in every individual member of Christ, more or less, according to the measure of faith and of the Holy Spirit possessed by each one of them; understanding that St Paul’s resemblance to Christ in all these particulars proceeded from his being a member of Christ.

Again I understand that the consideration of the two weaknesses as contemplated in Christ produces this effect upon him who meditates upon them, that it gradually diminishes the weakness that he feels within him, inasmuch as his inward affections and lusts gradually die out, whilst the weakness that he manifests outwardly progressively increases in him, in proportion as he is held to be more plebeian, more vile, and more insignificant, and he is more traduced, more outraged, more persecuted, and more maltreated.

And I understand moreover that the consideration of the two powers, virtues, and energies, as contemplated in Christ, produces this effect upon him who meditates upon them, that it progressively develops the power, virtue, and energy he feels within him, inasmuch as he acquires greater peace of conscience, becomes more spiritual, attains a higher range of knowledge and more divine conceptions of God and of divine things; whilst the power, virtue, and energy that is manifested outwardly progressively decreases in him, inasmuch as he only shows it when he is influenced and moved by God to do so. So that in proportion as any one is like Christ he is weaker in what is seen, and in proportion as he is stronger in what is not seen, is he weaker in what is seen.

I will add, that the world’s saints (that is, those whom the world deems saints) recognise power in God by the power which Christ manifested outwardly, recognising two weaknesses in God by the weakness which Christ manifested outwardly. They recognise power in God by the transfiguration of Christ, and they recognise weakness in God by the death of Christ.

And I understand that God’s saints recognise, beyond all comparison, greater strength in God by the weakness which Christ manifested outwardly, than by the power which Christ manifested outwardly; and it is thus that they in fact recognise greater power in God in the cross of Christ than in His transfiguration, knowing in fact that it is so.

And thus it is felt that Christ’s death resulted from His manifesting Himself as weak; and from His death on the cross has resulted the salvation of the world, all the happiness and prosperity which they who are members of Christ enjoy and shall enjoy, together with Christ Himself, that being in them which was and is in Him, to whom be glory evermore. Amen.

Consideration LXXXII

In what properly the agony consisted which Jesus Christ our Lord felt in His passion and in His death.

Having frequently heard speak of the agony, of the fear, the horror, and the sorrow which Jesus Christ our Lord felt in His passion and death, by persons who pretended to show the cause why Christ felt His suffering and death so intensely; many having suffered and died, some as men and others like Christians, some of them without evincing much feeling, others not having shown any; whilst others apparently rejoiced and delighted in suffering, and even in death; and never having been satisfied in my own mind, either with what I heard them say, or with what I read in books that treated of the subject; finally, coupling what I heard a preacher say with what we read in Isaiah 53, and what is written in I Peter 2, I came to this conclusion, that God having laid all our sins upon Christ in order to chastise them all in Him, and He having taken them all upon Himself, and having known them all in general and in particular, felt for each one of them that confusion, that shame, and that grief which He would have felt had He Himself committed them all. Whence, seeing Himself in the presence of God, contaminated and polluted with so many and such abominable sins, it came to pass that He felt all that agony, all that fear, all that inward sorrow, and all that shame and confusion, which would have fallen to the lot of each one of us to feel, for each one of our sins, had we been chastised for them. Hence it was that He sweated drops of blood in the garden, through the agony He felt, not at seeing Himself about to die, but at seeing Himself in the presence of God laden with so many sins, on which account He prayed with His face to the earth, as a man would do, who should be ashamed to look up to heaven, knowing that he was burdened with so many offences perpetrated against God. And this truly is the reason why Christ manifested greater feelings of sorrow in His passion and His death than did any one of the martyrs who suffered for the Gospel, or than did any one of the men of the world who died from secular motives. And the man who shall have found himself in the presence of some mighty prince, interceding for the pardon of one who had acted the traitor to him, may have felt some small spark of this shame and confusion which Christ felt seeing Himself polluted with our sins, the Intercessor feeling Himself the shame which it was the duty of others to experience. Now, that it is true that God has laid all our sins upon Christ, and that Christ has taken them all upon Himself, appears from Isaiah, where He says: ‘He hath borne our griefs and carried our sorrows;’ and a little further, ‘He was scourged for our rebellions, and beaten for our iniquities.’ And further on, ‘He bore the sin of many.’ And besides this he says, ‘With the lividness of His stripes we have been healed.’ And this same appears by St Peter, who, feeling the same that Isaiah felt, expresses himself almost in the same terms. And woe is me! for now I clearly see the evil which I have done in offending against God, in not living according to the will of God; since with each one of my offences and of my sins I augmented the agony, the fear, and the sorrow which my Christ felt in His passion and in His death.

Here I understand two most important things. The one, that if the rigour of the justice which was executed upon Christ, as well outwardly as inwardly, had been executed upon us all, each one getting his own share for his own offences and sins, we all should have gone to perdition; there not being one of us equal to bear upon himself that part of the chastisement which he would have had to suffer as his share, had Christ not satisfied the justice of God for us. And I understand that the going into perdition would have consisted in this, that no one of us would have been equal to stand up firm and steadfast under the suffering without succumbing, and thus we should have failed in our obedience to God. And therefore Caiaphas rightly said, if he had but rightly felt it, ‘Expedit nobis, ut unus homo moriatur pro populo, et non tota gens pereat’ ‘It is expedient for us, that one man should die for the people, and that the whole nation perish not’ (John 11). The other thing that I understand here is, that it was more than necessary that He should be more than man, nay, that He should be the Son of God, who had to reconcile men with God, for having to be chastised for the sins of all, knowing and feeling Himself charged with them all just as if He had committed them all, that He might be able to stand up against the agony, fear, and sadness, the shame and confusion, without giving way, or in any manner, or to any extent, failing in obedience to God, persevering and standing steadfast and constant in it, as did Jesus Christ our Lord, who is compared to a lamb that is led to the slaughter, as well on account of the innocence of His life, as of the obedience with which He was pleased to be sacrificed for us, being the Son of God, one and the same essence with God, which obedience is and will be to Him glory and honour evermore. Amen.

Consideration LXXXIII

Five Considerations upon the resurrection of Christ.

In the glorious resurrection of Jesus Christ our Lord, I consider five things, which incite me greatly to live in this life a life resembling that which I have to live in the life eternal.

The first is, that just as the agony which Christ felt in His passion, was increased in the highest degree by His having taken our sins upon Himself, and by His recognising them as His own, just as if He had committed them all Himself; so the glory which Christ felt at His resurrection, was increased in the highest degree by seeing that we all were raised with Him.

The second, that just as God by slaying Christ’s flesh upon the cross slew ours in such a manner that with reference to Him we are held and adjudged as if we really and effectively were dead; so God by raising Christ again, raised us in such a manner that with reference to Him we are held and adjudged as if we were really raised again.

The third, just as the effect by which our incorporation into the death of Christ is known in this present life by our mortification — not that which we work out ourselves by our own devices, but that which we attain by incorporation into Christ, wrought by the Holy Spirit, which is communicated to us by faith, causing us to detest the world, with all that is of the world, and even ourselves, with all that 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 the same incorporation into Christ, wrought by the same Holy Spirit, works in us, regenerating us, renewing us, all and all together, and causing us to love God and all that is of God, and to love Christ and all that is of Christ.

The fourth thing that I consider is, that just as I by my sins augmented Christ’s agony and torment in His passion, so I by my resurrection augment Christ’s joy and pleasure in His resurrection; and just as I grieve at the former, so do I glory in the latter; nay, the glory of the one causes me almost to forget the grief of the other.

The fifth thing that I consider is, that only they who are incorporated into Christ are certain of their resurrection, having it upon the resurrection of Christ. And on this account St. Paul, seeking to persuade the Corinthians of the resurrection of the just, founds his arguments upon the resurrection of Christ (1 Cor. 15).

By means of these considerations we Christians shall attain a heartfelt perception of the benefit derived to us from the glorious resurrection of Jesus Christ our Lord.

Consideration LXXXIV

That incorporation into Christ is that which alone mortifies.

Reverting to consider that which I frequently have considered, on various occasions (in Consideration VI.), with reference to the two kinds of depravity which are in man, of the which, one is natural and hereditary, and the other is acquired and gained, I come to understand that both these kinds of depravity exist in the mind, and exist in the body. I mean to say, that all men inherit this of our first parents; that they are born with minds impious and inimical to God, unbelieving towards God, and full of self-love, and with bodies vicious and prone to evil, from their birth. And I say, moreover, that by wicked practices, by bad company, and by false doctrines, we gradually aggravate both the depravity of soul, through which we were born children of wrath, and that of the body, through which frequently we are worse than beasts.

Human wisdom, neither knowing the natural depravity of the mind, nor that of the body, nay, knowing no depravity save that acquired by the body, has never attempted to mortify in man aught save that which it has recognised as evil; and hence it comes to pass that all the laws, doctrines, and religions which men have invented, have exclusively had for their object to mortify the depravity of the body, and of this, solely that which has been acquired. But God, having a thorough knowledge of our natural depravity, and holding that of the mind to be the worse, it was His design in the law of Moses to mortify both kinds of depravity, and particularly that of the mind, which is the more natural, and is the more pernicious to men, being, as it is, more opposed to God; and therefore the law imposed the love of God, the worship of God, and trust in God, and prohibited every inward lust. That which the law of God should have wrought on men, it never achieved — not indeed through its own imperfection, but through the imperfection of men — but incorporation into Christ accomplishes it. For as soon as a man is, through faith, incorporated into Christ, depravity, both natural and acquired, begins to die, and continues to die as the man’s progress of incorporation into Christ advances. And the man advances in his incorporation into Christ, in proportion as he is conformed to the death of Christ; and whilst he walks in this path, his errors are not imputed to him, whether they originate in natural depravity, or in that which is acquired. And natural depravity dying first within him, and of this, that of the mind more readily than that of the body, the mortification of the acquired depravity which cleaves to him is rendered easy, in order to keep him, as long as he lives, constantly engaged in mortifying it. And he mortifies it more by consideration than by external influences. And the consideration is of what Christ suffered, of man’s being dead with Christ on the cross, of his being raised with Christ, of its being his aim to live with Christ in the life eternal; which considerations are of such efficacy in the individual, as cause him to lose the relish of all sublunary things, and to mortify in him all that is of the flesh and of the world; although I do not think it wholly dies until the man actually dies. From all which we may gather that human wisdom knows nothing of mortification, and that the law of Moses commanded it, but did not give it, and that it is alone acquired through the incorporation with which we who believe are incorporated into Jesus Christ our Lord.

Consideration LXXXV

Four modes by which the Christian knows God through the medium of Christ.

Having frequently spoken of the knowledge of God as of a thing most important, and so much so, that it involves in itself felicity and eternal life, and having stated that there are three ways of knowing God — the one, by the contemplation of the creature, which is peculiar to the heathen; the second, by the perusal of the Holy Scriptures, which was peculiar to the Jews; and the third, through Christ, which is peculiar to Christians — and never having remained satisfied with this third one — I mean to say, as to the mode of intelligence by which we Christians know God through Christ — after having very maturely considered it, I find four modes by which we Christians know God through Christ

The first, by the revelation of Christ.

The second, by the communication of the Holy Spirit.

The third, by regeneration and Christian renovation.

The fourth, by a certain inward vision.

I understand that the Christian knows God by revelation of Christ, when Christ permits Himself to be known by him; because then in Him we know God, He being the express image of God according to that passage in John 14:9, ‘Philippe, qui videt Me, videt Patrem meum,’ ‘Philip, he who seeth Me, seeth my Father also,’ and according to what St Paul says, speaking of Christ (Col. 1:15), ‘Who is the image of the invisible God.’ And that it is certain that the Christian knows God by revelation of Christ, appears from the passage (Matt 11:27), ‘Neque Patrem quis novit, nisi Filius, et cui voltuerit Filius revelare,’ ‘Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him.’ I understand that this revelation is inward, there being nothing in it that is palpable to sight, and thus it pertains to the inward vision, and not to the outward eye, and it presupposes the knowledge of Christ I mean to say, that the knowledge of Christ, which consists in the knowledge of His Godhead, His humanity, His divine and human existence, His glory and His ignominy, His dignity and His lowliness, as also His omnipotence and His humility, all this precedes the knowledge of God by revelation of Christ. And it is certain that since I know Christ to be the image of God, and see omnipotence, justice, truth, and faithfulness in Him, I come to know, not indeed by reference to the Holy Scriptures, but by revelation of Christ Himself, that in God is omnipotence, justice, truth, and faithfulness, seeing that these things are in Christ, and that Christ is the image of God; so that he that knows Christ after this manner, not by relation of man, but by the inward revelation of Christ Himself, may say with certainty that he knows God in Christ; just as a man to whom St Paul, who possessed in himself to a great extent the image of Christ, should have discovered all his mind and all his inward thoughts, would have been able to say with certainty that he knew Christ in St Paul. Not that this comparison serves to demonstrate, but only to illustrate my meaning.

I understand that the Christian knows God by the communication of the Holy Spirit, because I understand that the Holy Spirit is given to them who believe in Christ; and I understand by St Paul (1 Cor. 2:10), ‘that the Spirit searcheth all the deep things of God.’ I understand likewise that we know God Himself, and through Christ, inasmuch as through Christ, the Holy Spirit is given to us, it being Christ Himself who gives us Him by the will and command of God; just as, by the same will and ordinance, light is given unto us through the sun. And certain it is that the Holy Spirit is efficacious in me, who am a Christian, to make me know omnipotence in God, by the mighty power which He manifests in me, in mortifying me, and in quickening me; to make me know the wisdom in God, by the wisdom which I acquire by the Holy Spirit; to make me know the justice in God, for that He justifies me in Christ; to make me know the truth in God, inasmuch as He fulfils to me what He has promised; and to make me know the goodness and mercy in God, forasmuch as He bears with my infirmities and sins; and thus I am brought to recognise all these things in God, not indeed by relation of Scripture, but by that which the Holy Spirit works within me, who communicates Himself unto me through Christ.

I understand that a Christian knows God by regeneration and Christian renovation, because I understand that he who has been regenerated and renewed by the Holy Spirit, who is communicated to him by Christ, gradually rids himself of and renounces the image of Adam, which is peculiar to us by human generation, through which we are by nature children of wrath, enemies of God, wicked, rebellious, and infidel; and gradually assumes and recovers the image of God, which is peculiar to us, by Christian regeneration, through which we, as it were, naturally become children of grace, the adopted sons of God; we become friends of God, pious, obedient, and faithful, and thus, by degrees, come to recognise God within us, recognising those divine perfections in ourselves which Holy Scripture attributes to God; and acquiring regeneration and renewal by the Holy Spirit, and the Holy Spirit through Christ, it becomes a thing assured that through Christ we recognise God in ourselves; and it is clear that we never should have recognised truth, faithfulness, justice, goodness, in God, unless that we had previously been true, faithful, just, good, etc., ourselves; it being natural to man to judge of another according to what he knows of himself.

I understand that the Christian knows God by a certain inward vision, after that he has known Him by the revelation of Christ, by the communication of the Holy Spirit, and by Christian regeneration. And respecting this knowledge, I refer to what I have said in another Consideration, in which I introduced certain comparisons by which the man that shall not have attained this knowledge of God will be enabled in some measure to understand in what it consists; and if he attain to it, I am sure that he will be seized with such a desire for this knowledge, that he will be continually following after God, addressing Him in these loving words, ‘Ostende mihi faciem tuam,’ ‘Show me thy face’ (Exod. 33); and I am moreover sure that God will show Himself to him, when He shall please, and in the manner which it shall please His divine Majesty, accommodating Himself to human incapacity, which is most incapable of this inward vision. And because Christians incorporated into Christ, who know God through the revelation of Christ, through the communication of the Holy Spirit, through regeneration and Christian renovation, are themselves gradually rendered capable of this inward vision, progressively approximating to impassibility and immortality, it is said with truth that we Christians come to know God through Christ by a certain inward vision, but only in part, as far as may be in this present life, our perfect and entire vision being reserved for us in the life eternal, where, seeing God perpetually, face to face, we shall experience the highest bliss with Jesus Christ our Lord.

Consideration LXXXVI

To distinguish the inward movements of the soul, when they proceed from the Holy Spirit, when from the Evil Spirit, and when from a man’s own spirit.

I recollect having written in a letter as to the way in which men are moved, in this present life, in everything, by one of these three spirits: by the Holy and Divine Spirit, by a man’s own and evil spirit, or by the evil and diabolical Spirit.

And because I understand how important it is for those who aim at Christian perfection to know how to recognise by what spirit they are moved to act or not to act, I am again brought to consider that we know, those of us who aim at Christian perfection, that in order to attain what we seek — that is, immortality and eternal life — we must needs follow the movements of the Holy Spirit and flee those of the Evil Spirit, and resist those of our own spirit.

Again I consider that it occurs to many, that not knowing how to distinguish between these impulses, thinking to follow the Holy Spirit, they follow the Evil Spirit, or they go after their own spirit. Their error proceeds, not indeed from their not knowing whither they have to go, for they well know that they must walk in the path of life eternal, neither does it proceed from their not knowing the way, for they well know that the way is that of piety, righteousness, and holiness, but from their not knowing in what piety, righteousness, and holiness properly consist. For were that known, they would easily distinguish when they are moved by the Holy Spirit, when by the Evil Spirit, and when by their own spirit. It being assumed that in proportion as a man is better able to distinguish in what piety, righteousness, and holiness properly consist, just so his eyes are progressively opened to distinguish when he is moved by one spirit, and when by another; without which knowledge, the man who aims at Christian perfection is very like the pilot of a ship, without compass, in mid ocean, not knowing what course to steer.

Having considered, then, how true all this is, since there is not an individual amongst those who aim at Christian perfection who cannot bear some testimony to it, I am brought likewise to consider that, since the man who aims at Christian perfection knows that he is walking to life eternal, and knows that the path is that of piety, righteousness, and holiness, it is necessary he should know that holiness consists in the election of God, that is, that they only are holy whom God elects and accepts for Himself; that righteousness consists in believing in Christ, that is, that only they are righteous who, by believing, make the righteousness of Christ their own; and that piety consists in approving as good, all that God does, and in being personally satisfied with it, that is, that only they are pious who inwardly approve whatever God does, and are so satisfied with it, that they would not change or alter it were they able to do so.

For I understand, that this being known, man begins to advance towards distinguishing the movements of the spirit, when they are of the Good Spirit, and when they are of the Evil Spirit, and when they are of his own spirit. Since he holds all those things for movements of the Good Spirit which have a tendency to lead him to respond to the call of God and to say with St Paul, ‘Lord, what wilt thou have me to do?’ ‘Domine, quid me vis facere?” (Acts 9), and with Ananias, ‘Behold, Lord, here am I,’ ‘Ecce ego, Domine’ (Ibid); and all those who are led to believe in Christ, say continually, ‘Lord, help mine unbelief,’ ‘Domine, adjuva incredulitatem meam’ (Mark 9), and, ‘Lord, increase my faith,’ ‘Domine, auge mihi fidem’ (Luke 17); and all they who are led to commit themselves in everything and altogether to God, to suffer themselves to be ruled and governed by God, approving and holding everything to be good that God does; this same man holds all impulses that are opposed to these to be those of the Evil Spirit, and he holds those impulses which neither oppose these nor thwart self to be the movements of his own spirit.

In addition to this, I think that every person who shall keep a strict account with himself will so nearly approach to a true distinctive knowledge of the spirits, as to understand with which of them he has to walk; and I think that he will approach still nearer and better by personal assurance that those are the movements of the Holy Spirit which draw him to the imitation of Christ, especially in so far as He was most obedient to His Eternal Father, in so far as He manifested the most perfect charity, and in so far as He possessed the profoundest humility and the greatest patience, because it is certain that the Holy Spirit in those who are the members of Christ, being the same that was in Christ, inspires and moves them to that to which He inspired and moved Christ — Him as head, and legitimate Son, and them as members and adopted sons; and by personal assurance, too, that those are movements of the Evil Spirit which are opposed to these, and that those are movements of the man’s own spirit which draw him to his personal interests, to his own honour and glory, and to his own recreation and satisfaction.

And even with this I do not say that he may be perfectly certain, when endeavouring to distinguish the spirits by the knowledge of their movements; but I do say that a man may thus be nearly enabled to do so, reserving the perfect and definite distinction to those to whom this particular gift is vouchsafed of God, who know Satan, even when he is transfigured into an angel of light, when he offers and propounds to them things which are apparently pious, religious, and holy, whenever they specially need these intimations, it being prejudicial in the highest degree that men should fall into error in matters affecting piety.

Finally I come to this conclusion: that the man who desires to make a prosperous journey heavenward, strives to recover the image of Christ in this present life, putting Christ before his eyes, and by compelling himself to follow those impulses which Christ would have followed, and to oppose those impulses which Christ would not have followed; and this is the perfection which is propounded to all of us who are members of Jesus Christ our Lord.

Consideration LXXXVII

That all creatures were ruined in the corruption of man, and that they will be restored in the restoration of man.

Reading St Paul, I have found that he touches upon many mysteries deserving of profound consideration; and amongst others I have deemed that most deserving which in Rom 8 treats of the restoration of the creatures at the glorious resurrection of the sons of God. In the consideration of this mystery I have frequently occupied myself, and I have found that the more I desired to understand it, the less have I understood it. My mind indeed got far enough to understand that just as man by his corruption ruined all creatures, so by man’s restoration all the creatures will be restored; that the first Adam, by subjugating all men to misery and death, ruined all the creatures; and that the second Adam, our Lord Jesus Christ, by bringing men to felicity and life eternal, will restore all creatures. But as I have not understood the mode in which creatures have been ruined by man’s corruption, so neither have I understood in what mode they will be restored in man’s restoration, and in this consists the mystery to which St Paul adverts. It appears that Isaiah first understood this mystery in Isaiah 65, where God promises to ‘create new heavens and a new earth;’ and it appears that the same mystery was understood by St Peter in the third verse of the last chapter of his second epistle (2 Pt 3:3); and the same appears to have been understood in Rev. 21.

Then I understand that God, having created man in a state of immortality and of consummate felicity, created all things with such order and with such dispositions that they all harmonised in making man immortal and perfectly happy.

Again, I understand that man in subjecting himself to misery by eating the fruit of the tree of the knowledge of good and evil, and in his self-committal to death, by disobedience to God in eating the fruit of the tree against the commandment of God, it was necessary that all creatures should lay aside their mode of existence and the disposition with which they had been created, to make man immortal and perfectly happy, and that they should assume another mode of existence and another disposition, with which they should all concur in rendering man miserable and mortal. And I understand that owing to this, evil influences proceed from the heavens, and that the earth produces noisome and unwholesome things, all which augment the misery of man. And it is because all creatures have been concerned in making man miserable and mortal, that I understand St Paul to say that they all anxiously desire to be set free. Understanding this, I come to apprehend that man having to be immortal and perfectly happy at the resurrection of the just, all creatures shall be brought back to recover that mode of existence, that disposition, and that order with which they were created, to render man immortal and perfectly happy at his restoration, just as they perverted their mode of existence, their disposition, and their order, at his fall, in order to render him miserable and mortal.

I do not understand that good angels are comprehended in this category of creatures, because, not having been ruined, they have no need of being restored; nor are wicked angels, because, not having been ruined with man in order to render man miserable and mortal, they will not be restored with man to render him immortal and perfectly happy.

And in this Consideration, more than in any other which I have hitherto treated, do I see the exceedingly great obligations which not only man specially, but all the creatures generally, are under to Christ, since by Christ’s obedience man will be brought back to that state of immortality and felicity which he lost through Adam’s transgression, and by the same the creatures will be brought back to recover the mode of existence and the most perfect disposition which they lost by Adam’s transgression. And thus this remains impressed upon my mind, that Adam, by disobedience to God, corrupted all mankind and condemned them to death, and ruined all creatures, and subjected them, as St Paul says, to vanity; and that Christ, by obedience to God, restored all mankind and gave them immortality, and restored all creatures and established them firmly in their mode of being. I speak of what shall be at the resurrection of the just, as if it had already taken place; because, as far as God is concerned, it already exists, since Christ is already raised. And the more I recall this, the more do I abhor every kind of disobedience to God, and the more do I embrace every kind of obedience to God; and I feel that in proportion as I progressively apply myself to this, so does the image of Adam gradually fade in me, and there gradually is remodelled in me the image of Christ, and similarly that of God, to whom be glory everlastingly. Amen.

Consideration LXXXVIII

The reason why God commanded man that he should not eat of the tree of knowledge of good and evil.

I have on various occasions endeavoured to understand why God, at the time that He placed man in the garden of Eden, commanded him not to eat of the fruit of the tree of the knowledge of good and evil — not being personally satisfied with the generally received opinion that God gave this command to man in order that he should recognise God as his superior, which reason is to me inadequate, although I do not absolutely reject it; and as often as this desire occurred to me, so often did I drive it from me, holding it to be pruriently curious, as I indeed hold all those desires to be curious which busy themselves in prying into the works of God in order to discover the motive. But it has occurred to me, being now freed from this curiosity, when reading the first chapters of Genesis for another purpose, to have understood, as I think, that which I desired.

In the first place, I understand that God created man in a condition entire and perfect, in which he had spiritual light, that answered the same purpose as natural light now does, and was identical with the knowledge of good and evil.

Again, I understand that there were, in the midst of that terrestrial paradise, two trees, of which, in Scripture, the one is called the tree of life, and the other the tree of the knowledge of good and evil. In these I understand that God had placed this natural virtue: that the one rendered those who ate of it immortal, and that the other gave to those who ate of it the knowledge of good and evil.

And I understand that just as immortality was consummate felicity, so the knowledge of good and evil was consummate misery.

I understand, by what I affirm of the tree of life, that God having cursed man for sin, Holy Scripture reports that He said that He expelled him from terrestrial paradise in order that he should not eat of the tree of life and thus live for ever. Nor did God rest satisfied with the expulsion of man from paradise, but placed cherubim as a guard; whence it appears that that tree had this natural virtue, to confer immortality.

As to what I affirm of the tree of the knowledge of good and evil, I understand from what I read, that in that same instant in which our first parents, deceived by the serpent, ate of the fruit of the tree, they had the knowledge of good and evil, so that their eyes were immediately opened to discover defects in the works of God, for they knew that they were naked.

Whence I come to understand that God treated the first man as a mother treats her little boy. I mean to say, that just as a mother who sees her son, a child, with a knife near him, and fearing lest, should he handle it, he might cut himself with it, desires him not to go near it, telling him that if he go near it she will punish him; just so God, placing the first man in the terrestrial paradise, and seeing the trouble into which he would fall if he ate of the fruit of the tree of the knowledge of good and evil, commanded him not to eat of it, telling him that if he ate of it he should die. Moreover, I understand that just as the child, going near the knife and cutting himself, falls into the trouble against which his mother cautioned him, and his mother punishes him for his disobedience, as she had threatened, so that the boy falls into two troubles — the one, that of cutting himself from the property of the knife; the other, that of stripes for disobedience to his mother; just so the first man, eating of the tree of the knowledge of good and evil, fell into the trouble against which God had cautioned him, and God punished him with death, as he had threatened him; so that the man fell into two troubles — the one, that of having his eyes opened to know good and evil, whereby he lost spiritual light and acquired natural light, he lost divine knowledge and acquired human knowledge and discourse, and that from the peculiar nature of the tree which would have had the same effect without the commandment; and the other calamity is that of death; and that was through disobedience, by which, disobeying God, he ate the fruit of the tree.

Whence I am led to infer that God showed exceedingly great love to man, in commanding him not to eat of the fruit of that tree. I understand that He gave him that command not that he might fall into the calamity into which he fell in the knowledge of good and evil; which calamity I understand to be much greater than any that we can possibly imagine. This is according to what St Paul says (Rom. 5), that sin entered through disobedience, and death entered through sin, which has been visited upon all the descendants of the first Adam, because in his disobedience they all disobeyed, and thus they all sinned, and therefore they all died; so, on the other hand, righteousness or justification entered by obedience, and life entered by justification, to which all the members of the second Adam, Jesus Christ our Lord, will rise glorious, because by His obedience all these have obeyed, and thus they are all justified, and therefore they shall all rise to glory and immortality. This explanation which I have given of the virtue of these two trees satisfies me, for by it the benefit of Christ is illustrated; and as to the rest I wait till I am better informed.

Some things present themselves to me in this Consideration which I might desire to know, but which, holding them to be merely curious, I leave until it shall please God to make me understand them. And this, I feel assured, will be when the desire to know shall have been wholly mortified and deadened within me; for God wills it, that just as the first man lost himself by craving to know, so we regain our position by mortifying and slaying every desire to know, being content only to know Christ crucified, who is to us the tree of life, and to whom be glory for ever. Amen.

Consideration LXXXIX

Six reasons why it appears to have been necessary that the Son of God should have lived in the mode and form of life in which He did live.

I find, at the present time, six reasons, the consideration of which appear to me to disclose the marvellous counsel with which the only-begotten Son of God, made man, lived amongst men, in the form of life in which we read that He did live.

The first reason is this, that God having determined to mock human wisdom by saving, not those who are wise, but those who believe, as St Paul understands it in 1 Cor 1:19-21, it was necessary that Christ should assume when on earth a mode of living which could not possibly be recognised by human wisdom. Had Christ adopted John the Baptist’s mode of living, human wisdom might have found in that external austerity a reason for receiving Him as the Son of God; and if He had adopted the mode of living of Moses, human wisdom might similarly have found in that external grandeur a reason for receiving Him as the Son of God; and it was on this account necessary that He should assume the mode of living that He actually took, in which there was no demonstration either of austerity or of grandeur; and thus it comes to pass that the more human wisdom considers it, the less does it find wherein to warrant its being brought to accept Christ for the Son of God. And this harmonises well with a Letter which I remember having written, intended to show the reason why Christ occasionally discovered His divinity and at other times veiled it

The second reason is this, that Christ’s life having to serve as a model-life for those whom He came to make sons of God, it was necessary that He should take that form of life which should be of all others the easiest of imitation. Had Christ taken the form of life of John the Baptist, He would have deterred many by its asceticism and austerity; and had He taken that of Moses, few would have been able to imitate it; and hence it was necessary that He should take that which He did take, so easy of imitation by all classes of persons, that no man can excuse himself by saying, ‘I am unable to imitate Christ; I cannot live as Christ lived.’ I do not understand that Christ, in assuming the form of life which He did assume, meant that every one who should become a child of God, had to imitate Him in that outward life, but that it should be of all others the easiest to imitate by those who should wish to imitate Him both in His outward life and in His inward life; as to the inward, in obedience to God, in charity, in patience, and in humility of mind; and as to the outward, in living without austerity and without grandeur, but in poverty, lowliness, and ignominy.

The third reason is this, that Christ coming to save people of all ranks, it was necessary that He should take a form of life in which He might hold relations and converse with men of all stations. Had Christ taken the style of life of John the Baptist, publicans, sinners, and harlots would have been ashamed to speak with Him, nay, He would not, with a due regard to propriety, have been able to speak and converse with them; and had He taken the style of life of Moses, the lower classes and the masses would not have been able to hold relations and converse with Him on account of His grandeur; and hence it was necessary for Him to take the form of life that He did take, in which He could hold intercourse and converse, as He did hold intercourse and converse, with individuals of all classes; so much so, that He was on this account calumniated by those who made a profession of sanctity.

The fourth reason is, that Christ coming to proclaim the kingdom of God and to put Himself in possession of it, and the kingdom of God consisting, as St Paul says in Rom. 14, in righteousness, peace, and joy in the Holy Ghost, it was necessary that He should exemplify in Himself a style of life best suited to keep us in the righteousness and peace and joy of the kingdom of God. Had Christ taken the form of life of John the Baptist, which was approved of as holy by the world (for the world is discreet enough to esteem those who do not esteem it). He would have placed His imitators in competition with the world’s saints; and if Christ had taken the style of life of Moses, which is emulated by men of the world, He would have placed His imitators in competition with men of the world; and hence it was necessary to take the style of life which He did take, which is of such a quality that they who imitate it keep themselves in their righteousness and peace and joy, because, not coming into competition either with the world’s saints or with men of the world, they are not stripped of the possession which they have in the kingdom of God.

The fifth reason is, that Christ having to suffer for our sins a death, cruel, ignominious and notorious, unjust and involuntary, it was necessary that He should assume a mode of living most likely to have such an issue. Had Christ taken John the Baptist’s form of life, although the reputation of sanctity would not have liberated Him from a cruel death, since it did not save John the Baptist, it might have freed Him from an ignominious public death, as it saved John the Baptist; and if Christ had taken the form of life of Moses, although lofty station might not have saved Him from a violent death, as it has failed to save many of this world’s great men, it might have saved Him from an ignominious public death; and hence it was necessary that he should take that form of life in which, dying ignominiously, He ennobled ignominy and a public death; and he assures to us all, who know it and believe it, our justification, of which we need to be most assured.

The sixth is this, that Christ coming to proclaim and to give regeneration and inward renovation, which things presuppose mortification, it was necessary that He should adopt a mode of life best suited to mortification, to show in it and by it the proper way of mortification. Had Christ taken John the Baptist’s mode of life, it might well have shown the way of bodily mortification in asceticism of life, but not of mental mortification, on account of the reputation that this style of life enjoys with the world; and had Christ taken the mode of life of Moses, He would not have exemplified either the one kind of mortification or the other; and hence it was necessary that He should have taken the mode of living which He did take, in which man acquires mortification of mind much better than by any other,and through that of the mind that of the body, inasmuch as the world holds those to be vile who live holily, without making profession of outward sanctity, and these it despises as the vilest of things, inasmuch as mortification of body follows upon this scorn; and thus mortification is both certain and perfect to those who imitate Christ’s form of life.

From these six reasons I learn six things: —

I. That he who will, by consideration of the life of Christ, know Him for the Son of God, must needs mortify the judgment of his human wisdom.

II. That no man can excuse himself by saying that he cannot imitate Christ’s form of life.

III. That the Christian has then a style of life most like that of Christ, when it admits of his holding relations and converse with every class of persons.

IV. That that form of living is best calculated to cause a man to preserve for himself the possession of the kingdom of God, which does not come into rivalry with any class of men, either of this world’s saints or of men of the world.

V. That that form of life is the most like to that of the Son of God which is most exposed to martyrdom.

VI. That that mode of life is the most proper and able to attain Christian mortification, which is the most despised in the eyes of the world, in which, without making profession of outward holiness, the man lives holily.

From all that has been said, I deduce this conclusion: that they who live holily without making profession of outward sanctity are both very capable of, and exposed to, martyrdom, that they keep themselves righty in the kingdom of God, are easy of intercourse with all sorts of men, imitating the form of life that Christ held, and they mock human wisdom. And hence that to what St. Paul alludes in Col. 3 is peculiarly applicable to them — ‘Mortui enim estis, et vita vestra abscondita est cum Christo in Deo,’ ‘For you are dead, and your life is hidden with Christ in God.’ To whom be glory for ever. Amen.

I will add that Christ’s maintaining that form of life in which he was born, being at birth the Son of God, up to the time that He died by the will of God, teaches us that we shall do well to maintain that form of life in which we find ourselves when called to be sons of God; provided that, when in it, we aim to make it conform as much as possible to the mode of life which Christ held upon earth, that so in us may perfectly shine forth the image and likeness df Jesus Christ our Lord.

Consideration XC

Of Christian perfection, consisting (as it does) of Christian duty and Christian propriety.

I have often said that Christian perfection consists in this, that man incorporated into Christ, into His death, and into His resurrection, should live as prescribed by Christian duty, observing Christian decorum; understanding that a man will acquire Christian perfection in proportion as he shall live in the observance of Christian duty, maintaining Christian propriety.

I now say that man then lives in the observance of Christian duty, and in the maintenance of Christian propriety, when He occupies himself in those things with which Christ would have occupied Himself; and consequently, I say that man then quits the line of Christian duty, and ceases to maintain Christian decorum, when he occupies himself in things with which Christ would not have occupied Himself. So that to him who would fain acquire Christian perfection, from a desire to comprehend dignity which appertains to him, it behoves such a one to be intent on living in all things and under all circumstances in the observance of Christian duty, and in the maintenance of Christian propriety, keeping the whole life of Christ before his eyes, making it the point of duty and of propriety to be like to Christ in all things and under all circumstances, doing only that which Christ would do, and not doing in any way that which Christ would not do.

Proceeding still further, I affirm that just as I understand that men, whilst flesh and blood, cannot, as Holy Scripture says (1 Cor. 15:50), possibly attain such perfection as we recognise in Christ, so likewise do I understand that all who know and feel themselves to be incorporated into the death of Christ, and into the resurrection of Christ, ought to fix their aim on this lofty perfection, and strive to attain it, and actually obtain it, for I understand that the Holy Spirit qualifies and moves those to this end to whom Christ is communicated.

Here I gather two things: the one, that from this day forth I shall attribute to the weakness of my flesh all I do that Christ would not have done, and all I fail to do that Christ would not have failed to do, and I shall attribute to the force and efficacy of the Christian Spirit all I do that Christ would have done, and all I refrain from doing that Christ would have refrained from doing; not excusing myself in what proceeds from my infirmity and weakness, nor priding myself upon what proceeds from the power and efficacy of the Christian Spirit. The other thing that I gather is that from this day forth I shall not go about examining, so to speak, ‘Quid liceat?’ ‘What is lawful?’ holding that to be acting like a servant and a slave; but I shall go about looking again and again, so to express myself, ‘Quid expediat?’ ‘What is expedient?’ (1 Cor. 7:12), holding that to be acting like a son; and I shall hold it to be a thing expedient and agreeable to me, to live as prescribed by Christian duty, and in the maintenance of Christian propriety, contemplating this duty and this propriety, as one might say, ‘in facie Christi,’ in the face of Jesus Christ (2 Cor. 4:6), in all that is written concerning Him, and in all that I shall be able to glean of His divine perfections, both from records and from my own personal experience.

And in these two things I understand two others to be comprised: the one, that they know nothing of Christian dignity who attempt to veil, under the pretext of Christian piety, those things which they do from weakness and infirmity of the flesh; and the other, that they do not know themselves to be children of God who occupy themselves in enquiring, ‘Quid liceat?’ ‘What is lawful? ‘ for this is certain, that they who comprehend Christian dignity, willingly manifest and confess what is owing to weakness and infirmity of their flesh; and that they who know themselves to be children of God, are ashamed of enquiring, ‘Quid liceat?’ ‘What is lawful?’ and occupy themselves in seeking out the ‘Quid expediat?’ ‘What is expedient?’ attributing all they do, as well as all that which they omit to do, to their own infirmity and weakness, when attending to the ‘Quid licet,’ and leaving the ‘Quid expedite,’ which those persons would fain never leave who understand Christian dignity and know themselves to be the children of God.

I understand that we all have weakness and infirmity, both of body and mind. I understand that all those things wherein we minister to our bodily necessities luxuriously and with delight to the body pertain to weakness and infirmity of the body; and I understand that all those things in which we purpose to gratify the eyes of the world pertain to the weaknesses and infirmities of the mind. So that, in riding on horseback, I provide tenderly for my bodily necessity, a thing which Christ ordinarily did not do, and this is a weakness and infirmity of my body; and doing my best that the appointments of the equipage be elegant and well turned out, I purpose gratifying the eyes of the world, and this is weakness and infirmity of my mind. This example admits of being applied to everything else that we have to do with in this present life.

Hence it would be well to suggest, that they who begin to make their life conform with that of Christ in outward and bodily things, incur the risk of never attaining inward conformity, which is the essential, and of falling into vainglory and presumption. And hence it is necessary that every one called of God to the grace of the Gospel, begin to conform himself inwardly to the life of Christ, or as might be said, in obedience to God, in patience, in humility of mind. and in charity; and afterwards, let him aim to conform himself likewise outwardly to the life of Christ, but only so much as may help and assist him to increase inwardly, because this is that which best pleases God and our Lord Jesus Christ.

Consideration XCI

That only the children of God have assured satisfaction in everything.

No man arrives at anything save by one of three ways, and this holds true in matters connected with piety as well as in everything else: voluntarily, involuntarily, and by the grace of God. In those to which we come voluntarily, there is design; in those to which we come involuntarily, there is suffering; in those to which we come by the grace of God, there is admiration.

The children of Adam never find any certain and solid satisfaction in the things to which, aiming at piety, they arrive by design, because their designs are based on self-interest and self-love; and having this basis, when their designs fail them, they cannot experience satisfaction, however much they may persuade themselves to be satisfied and would wish to appear so to others. That such is the fact, those persons know by personal experience who voluntarily aim at piety, changing their mode of living, of estate and of condition, or who occupy or exert themselve more in one thing than in another.

The children of God find then satisfaction, both certain and solid, in the things at which they arrive voluntarily and designedly, when their design is to promote the cause of mortification and vivification upon which, by the grace of God, they have entered, or whether it be to serve Christ in His members. That this is true, those persons know by personal experience who, esteeming themselves dead by the cross of Christ, are intent upon mortification, with the desire of mortifying themselves so as only to live as being dead, since they are dead and their life is hid with Christ in God (Col. 3:3).

The children of Adam are but seldom free from suffering and grief in the things which occur to them involuntarily, such as troubles, sicknesses, death, and dishonour, because they ignore the will of God in such things, or, if they recognise it, they hold it to be rigorous, and thereby adjudge themselves the enemies of God. That such is the fact, we almost all know more or less by experience.

The children of God are then free from suffering and grief, in things which occur to them involuntarily, when, recognising the will of God in them, they bring themselves to conform to it, in which conformity they find content and satisfaction in their minds, although the flesh feel pain and suffering, when finding itself in a predicament that it would not have desired. And there is no marvel that under such circumstances the flesh in these individuals should revolt and suffer, for it revolted and suffered in the person of the only-begotten Son of God, Jesus Christ our Lord.

The children of Adam are seldom brought by God’s grace under the influence of divine things, and when they are so, they neither feel it, nor recognise it, and hence they do not relish these things, and not relishing them, they cannot find any inward satisfaction in them. That this is true, those persons know experimentally who, having been children of Adam, are now children of God; who can recall some things to which they were brought by God’s grace, but as they did not recognise God’s grace in them, they felt no relish nor satisfaction in them.

The children of God are frequently brought, by God’s grace, under the influence of divine things, and when they feel and recognise it, then they relish them, and relishing them, find satisfaction therein, and are lost in admiration. That this is true, the children of God themselves know experimentally, being frequently brought to many things without personal desire and without design, without contradiction and without suffering, but specially by the marvellous grace of God, so that they find themselves abhorring those things which they previously loved, and loving those things which they previously hated, without being aware themselves by what way or by what mode they were led to do so.

This marvellous and gracious work, as I understand, God brings about in His children in the following manner.

By opening their eyes to recognise Christ’s righteousness, which, because He shows them that it belongs to them, causes them to abhor their own self-righteousness, by which I mean all that men do, striving to justify themselves in the sight of God, from which they wholly cease, and which they despise and condemn.

By opening their eyes to the recognition of His divinity, He draws them to the knowledge of themselves and of men of the world, and thus He disenamours them of themselves and of the world, and enamours them of Himself and of Christ.

By opening their eyes to the knowledge that God, by slaying Christ’s flesh upon the cross, slew at the same time theirs, He leads them to hate their own flesh, and brings it to pass that, with inward resolution, they love mortification and strive to attain it.

By opening their eyes to the blissful state of eternal life, through the consideration of Christ risen, He leads them to hate this present life and all that is in it and belongs to it, and thus they love the life eternal, and despise this present life, and rejoice in parting with it.

Finally, God, when He wills to bring His children to hate an evil thing, ever gives them, as I understand, the knowledge of a good thing, because He knows that, being affectionately attached to a good one, they will hate the evil one much more quickly than if He had but given them to see its badness, just as I should bring myself, much more quickly and with much greater ease, to hate a worldly life by considering the happiness of a Christian life, than I should do by considering the evil of a worldly life; which proceeds, as I understand, from the natural constitution of the human heart, that cannot cease to love something, so that to bring it to hate a thing that it loves, it is necessary that some other thing be proposed to it that it may love.

In this discourse there are, as I understand, ten principal things.

The first is, that the children of Adam find no certain or solid satisfaction in anything; whilst the children of God find it in everything they do, as the children of God.

The second is, that my purpose will then be a Christian one, when that which I do voluntarily, shall be to aim at increase in that on which I began to enter through God’s grace.

The third is, that my mind will have cause for contentment and satisfaction, in what is brought upon me involuntarily, although the flesh may revolt and suffer.

The fourth is, that in those things into which I find myself transported without consciousness of purpose on my part, or of violence on that of others, I am to recognise the gracious hand of God.

The fifth is, that God by giving me the knowledge of spiritual things, in their nature eternal and true, leads me to hate things which are in their nature material, temporal, and false.

The sixth is, that by knowledge of the life eternal, I come to hate this present life.

The seventh is, that by recognising myself as dead on the cross of Christ, I render mortification easy.

The eighth is, that by aiming at the attainment of the knowledge of God, I am brought to the knowledge of myself and of the world, and to the abhorrence of myself and of the world.

The ninth is, that in attaining the knowledge of Christ’s righteousness, I renounce and reject every sort of self-justification.

The tenth is, that they who do not begin to hate every kind of self-justification, and themselves, and the world, and the present life, and things temporal and false, have not yet begun to become children of God, but are still the children of Adam; although in them who are only beginning to be children of God, they begin to feel the germs of all these enmities to which they are incited by just as many attachments. And the children of God are they who, by believing in the Gospel, are incorporated into the only-begotten Son of God, Jesus Christ our Lord.

Consideration XCII

Of the manner in which mortification is the token by which we know ourselves to be children of God.

Having frequently stated that the peculiar token by which a man may know that he is a child of God, being dead on the cross with Christ, and being risen with Christ, is mortification, by means of which he hates the world and himself; and understanding that Satan, alike crafty and sagacious, might hence take occasion to disquiet the children of God, by giving them to understand that they are not so, since they do not recognise in themselves such detestation of the world and of themselves, but that they frequently feel pleasure in gratifying the world and in self-indulgence, I will now clear up the subject.

Understanding it experimentally, I say, that immediately upon a man’s being called of God to the grace of the Gospel, and upon his initiation into it, he is incorporated into Christ, and is thereby dead with Christ, and raised with Christ — feels himself, and inwardly finds himself, to be wholly changed in his designs, resolutions, and desires, so that he hates that which he previously loved, and loves that which he previously hated. I am of this opinion, that mortification and hatred of the world and of self is the peculiar token by which the Christian knows himself to be a child of God, and thereby heir to life eternal; but I do not understand that this mortification, or this hatred, is all at once perfect and entire, both in the body and mind of the man who becomes a child of God by the acceptance of the Gospel, and by incorporation into Christ; neither do I understand that they are perfect and entire even in the mind only. But I do understand that incorporation into Christ produces this effect upon the man who accepts the grace of the Gospel: that just as he, prior to the time at which he accepted it, took pleasure in and enjoyed, both mentally and bodily, the honours and dignities of the world, seeking and courting them, and keeping his aim mainly fixed on them, neither relishing nor enjoying those which are chief amongst divine things, nor at all aiming at them, and hence, neither seeking nor attaining them; so, after he has accepted the grace of the Gospel, he hates in his mind what he previously sought and courted, and loves what he previously contemned and avoided, altogether changing his purpose; and even when the body resists and withstands, not being thoroughly mortified, it suffices that the mind be changed in its purpose, being made conformable to his knowledge. What I say of worldly honours and dignities, I affirm likewise of worldly pleasures and delights; understanding that as the man who accepts the grace of the Gospel is, before he accepts it, fully bent on seeking and procuring the pleasures and gratifications of the world delighting his sensuality, and would, were it possible, have as many more bodily senses in order to gratify and sensuously indulge himself in creature uses, and laments and complains when any one of these bodily senses fail him, or are in any way impaired; so, when he has accepted this grace, he not only ceases to strive after that for which he previously strove, but, on the contrary, he is wholly intent upon renouncing all that can give satisfaction and contentment to his sensuality, and it pains him to be obliged to gratify it in anything in order to sustain life, and would therefore fain be bereft of the five senses, and joys when he finds himself deprived of any one of them, or if he find any defect in himself with reference to them.

I say, that a man begins to feel all this in himself as soon as he accepts the grace of the Gospel and becomes a child of God.

Furthermore I say, that as a man advances in incorporation into Christ, so he advances in his mortification, in his enmities both in character and number; in character, hating that which he has begun to hate with a daily increasing hatred, for that he recognised it as alien to Christ, and unworthy of a Christian person incorporated into Christ; hating it equally both in body and in mind, outwardly and inwardly, as things which are in themselves filthy and deformed, which even those men will hate, who, with but the light of nature, pretend to be just and holy; and in number, hating many more things than those which he began to hate. Because the spiritual light in him begins to shine more resplendently, he continuing to advance in distinctness of knowledge as to the things which belong to the Christian and those which do not, he goes on to hate more things, hating them at first but with the mind, and bringing himself, by degrees, to hate them likewise with the body, and labouring to develop his hatred of them, both that of the mind and that of the body; and this exercise is peculiarly that of a Christian, lasting as long as he lives.

From the whole of this discourse this may well be gleaned: that the token by which I know myself to be a child of God, and that I am dead on the cross with Christ, is not perfect mortification, nor perfect hatred of the world and of myself with the mind and with the body in everything; but in this incipient mortification and in these enmities, and in some main objects, when it has come without having been striven after, nor sought with human diligence, and when it is seated in the mind, although flesh and sensuality would fain seek and strive after the contrary, and although it enjoys and delights itself in what is presented to it, the mind remaining unaffected by that enjoyment and delight, feeling disgust and annoyance in those things to which it is constrained by the weakness of its flesh to take more than suffices to supply its bodily necessities, so that the body may receive those things, and not the mind, the man feeling both satisfaction of the body and distress of mind.

And I understand the hatred which Christ wills that those who shall desire to be His members bear to their own life, consists in this: that a man takes not more from the creatures than what suffices to supply his bodily needs. And I understand that St Paul, experiencing this mental struggle, would not allow his body to take more of created things than sufficed to sustain life, whilst his body wished to take more to satisfy and delight its own sensuality, and thus felt what he writes to the Romans in the seventh chapter of his epistle.

And since St Paul went through what he tells and confesses in that place, no Christian need look upon himself as alienated from Christ, or from Christian adoption, because he feels the liveliness of his flesh, and for that he does not feel in all and everything that hatred of the world and of himself which he must needs have to be perfect. For if he but partially feel this mortification and these hatreds, he has, as has been said, good cause to hold himself a child of God, as incorporated into Christ and as dead on the cross with Christ, and to be so intent upon mortification, that it may increase, until it is like that of Jesus Christ our Lord, who, as St Paul says (Rom. 15), ‘non sibi placuit,’ ‘pleased not Himself,’ to whom be glory for ever. Amen.

Consideration XCIII

That that suffering is more Christian and more grateful to God, in which the sufferer finds the less consent of his will.

All that we who studiously aim at Christian perfection suffer in this present life, is either in body or in mind, and is either by our own will or by the will of another. We suffer by our own will when we deprive ourselves of our comforts and of our gratifications; and we suffer by the will of another when we are deprived of our comforts and of our gratifications without the consent of our will.

The human mind is, as I have often declared, most arrogant, and being such, it seeks its own glory and its own honour in everything belonging to it; and for this reason we feel more or less satisfaction in what we suffer, in proportion as the human mind is more or less lively within us. If the mind be very lively, we find great satisfaction in what we suffer by our own will, and little in what we suffer by the will of another; and if the mind be to a great extent dead, we find little satisfaction in what we suffer by our own will, and much in what we suffer by the will of another; and this greater or less satisfaction will serve as evidence to us of our mortification.

The man who has his mind very lively, is ever quick in feeling, and resents sufferings imposed on him by the will of another, both because he does not think that it is pleasing to God that he suffer them patiently, it appearing to him that it is from inability to do otherwise, and because the human mind, being most arrogant, cannot tolerate that violence should be done to it. This same man, who has a very lively mind, is ever well pleased and contented with sufferings imposed by his own will, both because he thinks that by suffering he may please God, and because, where he recognises his own will, he always experiences satisfaction.

On the other hand, the man who has his mind much mortified, ever esteems but little, and regards with distrust, what he suffers by his own will, both because the principal thing which he aims at is to mortify his own will, ever distrusting it, and because, being in the midst of his own glory, it is not easy for him to be satisfied with voluntary suffering, knowing that it always issues in the glory and honour of him that suffers. And the same man, who has greatly mortified his mind, ever thinks highly of and is contented with that which he suffers by the will of God, because he knows that which he suffers redounds to the honour and glory of God, which is his highest aim.

Amongst the things which a man suffers by his own will, being able, were he desirous of doing so, to escape the suffering, I place fasting, the various modes of discipline, vigils, hair-shirts, with all their accompaniments; and amongst the things which a man suffers by the will of another, I place acts of violence and of dishonour, persecutions, martyrdom, sickness, death, with all their accompaniments.

Those persons who have experimentally known what a lively mind is, and what a mortified one is, or who have at least begun to mortify themselves, by examining themselves in that which they have suffered, and will suffer, in both these ways, by their own will and by the will of others, they know how true all that is which is here written, the knowledge corresponding with their experience, and knowing it, they will be more intent than ever to promote the still further mortification of their minds, until they bring them to such a state, that in what they suffer by their own will, they may aim at helping and assisting those who are members of Christ, and at the mortification which faith and the Holy Spirit work in them, in the manner I have elsewhere frequently described; and in what they shall suffer by the will of another, recognising the will of God, and not that of men and of other creatures, so that in everything which causes them to suffer, they may rejoice and be contented, aiming to discharge religious duty and to maintain Christian propriety.

And I understand that the man who suffers by the will of another, then aims at Christian duty, when, being brought, by whatever circumstances, into poverty, he acquiesces contentedly in it. I say the same of dishonour, of bodily infirmity, and of death, with every other similar incident. And I understand the same man, who suffers by the will of another, then maintains Christian propriety, when, suffering for Christ, he is content to suffer, ‘glorying,’ as St Paul says in Rom. 5:3, ‘in tribulations.’

And I understand that those persons suffer for Christ, who, whether in preaching the Gospel or in teaching the Christian life, having the gift of an apostle or of a teacher, are persecuted, maltreated, dishonoured, and made martyrs; and those who by a Christian life aim at attaining the image and likeness of God, are on account of their imitation of Christ despised, slandered, and rebuked; and those who, to relieve and satisfy others who are members of Christ and are incorporated into Christ, deprive themselves of their own comforts and gratifications; and this voluntary suffering I hold to be that most becoming a Christian.

They who, in suffering by the will of another, imitate Job, discharge religious duty by conforming to the will of God; and they who, in suffering by the will of another and by their own will also, shall imitate St Paul, shall maintain Christian propriety; God having exhibited in Job a most striking example of patience in suffering by the will of another in natural things; and in St Paul a most divine example of hardihood in suffering by the will of another in Christian things.

And in this discourse I understand eight things. The first is, that accordingly as my mind contents itself, more or less, with that which it suffers by its own will or by the will of another, do I know its mortification to be greater or less.

The second is, that in what I suffer by my own will, if I do not suffer for Christ, I seek my own honour and my own glory, my own interest and my own profit.

The third is, that by acquiescing in what I suffer by the will of another, I discharge religious duty and maintain religious propriety, and by this I seek the honour and glory of God.

The fourth is, that I ought to be assured that all suffering, of whatever character it may be, which presents itself to me without my will in this present life, is by the will of God.

The fifth is, that I shall then satisfy Christian piety, when in suffering I imitate Job.

The sixth is, that I shall then maintain Christian propriety, when in suffering I imitate St Paul, so far as he imitated Christ.

The seventh is, that they suffer for Christ who preach Him and who imitate Him, as do also they who serve Him in His members.

The eighth is, that that voluntary suffering is most peculiarly Christian, which results in benefiting those who are incorporated into Jesus Christ our Lord.

Consideration XCIV

Conscience has three bases; the first resting upon natural law, the second upon written law, and the third upon the Gospel.

I understand that every man upon earth moulds his conscience upon one of these three bases.

There are some who, by attending to natural religion, which consists in a man’s wholly devoting himself and every member of his body to those things (ends) for which he knows that God created him and them, and that he avail himself of all created things peculiarly for the purposes God had in creating them; and they mould their consciences upon the law of nature, forming a good or bad opinion of themselves, according as they know their life to harmonise with, or to vary from, the dictates of natural religion. I understand that the more these persons have their minds illumined to know the extent to which they are brought under obligation by natural religion, and the more they endeavour to discharge that obligation, so much the worse opinion have they of themselves, knowing that they fail much and in many things belonging to the duties of natural religion, of which, owing to the depravity of original sin, man can by no means discharge himself.

There are some who, by attending to the Jewish religion, which consists in this, that a man live in all and everything conformably with those laws by which he is obliged, or persuades himself that he is obliged, observing them according to the intention of their Maker; and these mould their consciences upon what they know of those laws, and entertain a good or bad opinion of themselves, according as they know that their life concurs with, or varies from, that which those laws exact of them. I understand that the more these persons know the extent to which they are bound by those laws, and the more they study to fulfil that obligation, so much the worse opinion have they of themselves, knowing that they fail much and in many things belonging to the duties of the Jewish religion which they would fain discharge, it being impossible for them to do so, both on account of the blindness of their intellects, with which they cannot fathom the peculiar design of Him who made the laws, and not knowing it, they can never be assured that they have satisfied them, and from the rebellion of the flesh, which, as St Paul says in Rom. 8, ‘is not subject to the law of God, neither indeed can be.’

There are others who, hearing the voice of the Gospel, which promises remission of sins and reconciliation with God to those who believe in Christ, ceasing to profess natural religion and repudiating the claims of the Jewish religion, embrace the Christian religion, which consists in this, that man incorporated by faith into Christ, regards himself as pious, just, and holy, notwithstanding that he does not wholly satisfy either natural religion or the Jewish religion, and, moreover, even notwithstanding he should not wholly satisfy the duties and decorum of the Christian religion. I understand that the more these persons have their minds illumined by the knowledge of the Gospel and of Christ, and the more they study to credit the Gospel, so much the better opinion do they have of themselves, forming their opinion, not upon what they know of themselves, but by that which they believe of the Gospel that God knows, who does not contemplate them in the aspect of what they are in themselves, but what they are in Christ. He does not hold them to be good or bad by the degree in which they approach to, or diverge from, the duties of natural religion or of the Jewish religion, nor by the degree in which they maintain Christian propriety, or by that wherein they fail to do so, but by the faithfulness or the unfaithfulness with which they persevere in, or sever themselves from, the Gospel and Christ.

Men who observe natural religion, being destitute of the Christian religion, are wont to be vicious, because the flesh works licentiousness in them.

Men who observe the Jewish religion, being destitute of the Christian religion, are wont to be superstitious, and are over-scrupulous; nay, all the scruples and all the doubts in what they call cases of conscience originate in this. For men being unable wholly to understand the purpose of the lawgiver, it comes to pass, that man, not being able to be assured that he has satisfied the law, persists in striving to satisfy it by superstitious observances; and after all, is beset with the gravest scruples, which are greater in those who apply themselves to comply with the requisitions of the Jewish religion; whilst moreover there are, with reference to the apprehension of the law’s design, as many opinions as there are persons who strive to understand it In conclusion, so long as a man remains subject to the law, having to mould his conscience upon the opinion which he has of himself, he never comes to experience peace of conscience.

The men who attend to the Christian religion, mould their consciences, as I have said, upon the opinion God has of them, who considers them as incorporated into Christ, and not according to what they know of themselves. In proportion as the Christian religion assumes its sway in them, they daily advance in the better observance of natural religion and of the Jewish religion, not moulding their consciences to their own satisfaction, but in maintenance of the duties of the Christian religion and of the propriety of the Gospel. These persons alone are not vicious, because the flesh does not work licentiousness in them, nay, being dead on the cross with Christ, it is gradually mortified; and these alone are free from superstitions and over-scrupulosity, because they know that Christ has released them wholly from the law, having satisfied it for them; and, being free, they no longer have anything to accuse them; and because they likewise know that God does not impute to them their failings in duty to the Christian religion and to the propriety of the Gospel, this affectionately obliges them to be like God and like the Son of God Himself, Jesus Christ our Lord.

Consideration XCV

That men are incapable of comprehending the divine generation of the Son of God, and the spiritual regeneration of the children of God.

Amongst the instances in which human curiosity manifests its audacity, I hold to stand forth, pre-eminently, as the most glaring, the desire to know and understand the divine generation of the Son of God, the mode in which the Son is begotten of the Father, the reason why the Word^[6] of God is called the Son, or the Son of God is called the Word. I say, that amongst the other instances I hold this audacity to be by far the greatest, because I understand that the mind of man is as incapable of comprehending the divine generation of the Son of God, from its being, as it is, a subject most alien from anything that he knows, understands, and experiences of his own generation, as is the intelligence of a worm, which is generated by the corruption of the earth, incapable of comprehending human generation, that is, how one man is the son of another man, or one of the other animals is the young of its parent animal, from its being, as it is, a thing most alien from its own generation. And more than this, I understand that were a worm to come to understand in what mode a man is generated by another man, of comprehending it, it being a thing wholly alien from their own generation; thus, it being granted that a man should come to understand the divine generation of the Son of God, and that he should wish to make it intelligible to his fellow-men, they would never understand it, from its being, as it is, something utterly different from their own generation.

And for this reason the presumption of the men who seek to understand this most divine mystery by their natural light only, is boundless, whilst that of those who seek to understand it, aided by the text of the Holy Scriptures, is likewise great. And it flows from this, that although St John understood the divine generation of the Son of God, and wished to render it intelligible to men, they are incapable of it, not understanding the meaning of the words employed by St John, by which he wished to explain it, that is to say, what St John meant by saying ‘Logos’ or ‘Verbum’ (the Word).

Wishing to set forth still better the incapacity of human intelligence to comprehend the divine generation of the Son of God, I think after this fashion: that if it be incapable of comprehending the spiritual regeneration of those who, incorporated by faith into the Son of God, become by adoption children of God, how much more incapable will it be of comprehending the divine generation of the Son of God? Now, that human intelligence is incapable of comprehending this spiritual regeneration, all they who are regenerate know by experience, inwardly knowing that they could never have understood this divine mystery if they had not experienced it, and knowing, moreover, that how much soever they might labour to render it intelligible to those who are without its pale they could achieve nothing, just as the worm could do nothing, which, having acquired the knowledge of the process of human generation, should wish to make its fellow worms cognizant of it. I understand the same from that argument which St John reports as having been carried on between our Lord Jesus Christ and that great master in Israel named Nicodemus, who came by night to converse with Him (John 3). And thus it is that Christ, speaking to him of spiritual regeneration, by which man ceases to be a child of wrath and is converted into a child of grace, ceases to be a child of Adam and is converted into a child of God, Nicodemus, with all his natural light, with all his human learning, and with all his knowledge of Sacred Scripture, was so incapable of comprehending this spiritual regeneration, that Christ, as it were, astonished, said to him, ‘Tu es magister in Israel, et haec ignores?,’ ‘Art thou a master in Israel, and knowest not these things?’ and added, ‘Si terrena dixi vobis, et non creditis: quomodo, si dixero vobis caelestia, creditis?’ ‘If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things? ‘ meaning to say, If thou art incapable of comprehending this spiritual regeneration, which, though it indeed is spiritual, is nevertheless such, that it is wrought here upon earth, and upon men made of earth, how much more incapable wilt thou be of comprehending the divine generation, in order to believe in it, and of which I could speak to thee, since it is that which is not wrought upon earth, but in heaven, and is not wrought upon an earthly object, but upon a heavenly one?

Wherefore, let this be the conclusion; that it being true that man, whilst he is man, destitute of the Holy Spirit, with all his natural light, with all his learning and doctrines human and written, is not only incapable of understanding the divine generation of the Son of God, but is likewise incapable of understanding the spiritual regeneration of the adopted children of God; let no one be so daring as to presume that he understands it, or to speak of it, without having attained spiritual regeneration. Nor let any one be so rash, without having attained spiritual regeneration, and having been admitted to those divine mysteries to which St John was admitted, when he said ‘in principio erat verbum,’ ‘In the beginning was the word,’ as to dare to desire to understand, penetrate, and attain it by human ability and discourse: — holding it to be a thing certain that they only are capable of comprehending this divine mystery to whom, by God’s will, it shall be revealed by the Son of God Himself, Jesus Christ our Lord.

Consideration XCVI

That a man then knows himself to be a stranger in the world, when, because God loves him, the world persecutes him.

Man is wont to esteem himself a citizen of the country in which he was born, deeming himself a stranger and foreigner in every other; the man who professes to find his fatherland in every country, deems himself nowhere a foreigner; the man regenerated and renewed by the Holy Spirit is more than man, deeming himself a citizen of the kingdom of God and of the life eternal, and holds himself to be a stranger in every country upon earth.

The first, led by sense, obeys the dictates of the senses; the second, led by the light of nature, obeys the dictates of prudence and human reason; the third, led by the light of the Spirit, follows after faith, hope, and charity. The first delights himself in what gratifies the senses; the second, despising what gratifies the senses, seeks his own glory and his own mental satisfaction; the third, contemning both these, tenderly loves the honour of God and the glory of Christ. The world loves the first; the world despises the second, although, on the other hand, it values and esteems him; whilst the world scorns, hates, and persecutes the third. God disowns the first; God holds the second in abhorrence; whilst God makes much account of, loves, and favours the third. And here I do not understand that God highly values, loves, and favours this third because the world scorns, abominates, and persecutes him; but that the world scorns, abominates, and persecutes him, because God highly values, loves, and favours him.

Again I understand, that from such an one’s feeling himself on the one hand to be highly valued, beloved, and favoured of God, and on the other hand scorned, persecuted, and hated by the world, it results that, following the guidance of the Holy Spirit in pursuit of faith, hope, and charity, he esteems himself a stranger in this present life, and a citizen of the life eternal.

Deeming himself a stranger in this present life, he lives like a stranger, contemplating no inheritance to be derived from this present life, nor the enjoyment of that which they enjoy who are its natives; and thus he holds all these things lightly, not fixing his affections on any one of them; and holding himself to be a denizen of the life eternal, he begins to live as do they who are there, and contemplates an inheritance in it, and to enjoy that which they enjoy who are its denizens, and upon this he concentrates his affections.

I understand that although the thought of death may alarm this man’s sense, and such of his affections and appetites as are still quick within him, — yet so far as he regards himself as a pilgrim in the present life, and a denizen of the life eternal, it is to him a subject of rejoicing and of satisfaction to consider death as the end of his pilgrimage.

He that, though honoured, beloved, and favoured of God, is not likewise dishonoured, hated, and persecuted by the world, does not yet hold himself to be a stranger in this present life, not being treated as a stranger, although he esteem himself a citizen of the life eternal, forasmuch as he knows that he is honoured, beloved, and favoured of God. It is indeed true that this self-estimate is not complete and perfect in him, until the world, knowing him to be honoured, beloved, and favoured of God, begins to treat him as a stranger, scorning, hating, and persecuting him; for then he, feeling himself to be treated by the world as a stranger, flies for succour to Christ and to God; and being, as he is, more honoured, more beloved, and more favoured by God, and more enlightened in his perceptions of the life eternal, he esteems himself a stranger and foreigner in the present life, — so that, though the world should afterwards turn to honour, love, and treat him well, he does not cease to esteem himself a stranger, and to regard the termination of his pilgrimage as desirable.

Here I understand two things:

The first is, that God wills that those whom He loves should live as strangers. And the second is, that between those who hate the world, because they have been persecuted by it for their personal godliness, and those who hate the world from other motives, there is this difference — that these latter, although they hate the world, whilst they are despised by it, and would be happy to leave it; — when the world resorts to honour them, they, loving the world, would by no means wish to leave it; whilst the former, since they once hated the world, upon seeing themselves scorned, hated, and persecuted by it, never return to love the world again, however much it may love and esteem them. This difference proceeds hence, that following the light of the Holy Spirit, and being illumined in their apprehensions of the life eternal, they ever regard themselves as strangers in the present life, and as citizens of the kingdom of God and of the life eternal, and on this account they hate this life, and rejoice to quit it. Whilst the others, on the other hand, following the light of nature, have no definite assurance of the life eternal; and if they had it, are without warrant of their future welfare in it, and on this account they entertain no hatred of this life, neither do they rejoice in leaving it.

Christians will understand from this discourse that they are to esteem themselves strangers and foreigners in the world in this present life; and that they are to esteem themselves citizens of the kingdom of God and of the life eternal: and should the sense of extreme dread of death make them know that they have not even arrived at this point, of esteeming themselves strangers, they ought to strive to attain it by continual prayer, being assured that the more perfect they become on this point, the more like Christ will they then be, and more like God, who have been, and are in this present life, foreigners and strangers, and have been treated as such; and it behoves every Christian to be like God, and like the Son of God, Jesus Christ our Lord.

Consideration XCVII

Whether justification be the fruit of piety, or whether piety be the fruit of justification.

Wishing to examine which of these two gifts of God — piety and justification — may be said to be the fruit of the other; that is, whether piety be the fruit of justification, man being just before he is pious, or whether justification be the fruit of piety, man being pious before he is just, — and wishing to proceed orderly in the enquiry, I say, in the first place, that by piety I understand true divine worship, which consists in worshipping God ‘in spirit and in truth’ (John 4:24), mentally approving all that God does, holding it to be just, holy, and good. And it is in this sense that I understand St Paul uses the word ‘piety’ (godliness), 1 Tim. 3:16. And I say, that by justification I understand the purity of conscience which dares to appear before the Judge, such as was that of St Paul when he said, ‘Reposita est mihi corona justitiae,’ &c., ‘There is laid up for me a crown of righteousness,’ &c. (2 Tim. 4:8).

Proceeding still further, I understand that in summoning to this council the light of nature, prudence, and human reason, in order to make this enquiry, it will ever say and affirm that justification is the fruit of piety, understanding that a man cannot be justified and be pure in his conscience unless he first worship God in ‘spiritu et veritate,’ ‘in spirit and in truth,’ rendering Him that which as His creature he owes Him: and that as soon as he renders God what he owes Him, he is just, and has his conscience cleansed. And thus it concludes that justification is the fruit of piety, since it results from a man’s being pious that he is just.

Again I understand that, summoning to council the Holy Spirit, the Spirit of Christ, in order to make this enquiry. He will say and affirm that piety is the fruit of justification, understanding that a man cannot have piety, worship God ‘in spiritu et veritate’ ‘in spirit and in truth,’ unless he previously be just, accepting the Gospel of Christ, appropriating the righteousness of Christ, and understanding that as soon as he becomes just by believing, he begins to be pious, worshipping God in spirit and in truth. And thus He concludes that piety is the fruit of justification, because a man is just prior to his being pious.

Were that true which the light of nature, prudence, and human reason say, it would follow from the same reason that there never has been, is not, nor ever will be, a pious man — I mean to say, one who perfectly and fully renders to God what he owes Him.

And that being certain which the Holy Spirit, the Spirit of Christ, says, it rightly follows that there have been, are, and will be, a great number of just men; for there have been, are, and will be, many men who have been, are, and will be justified by Christ, accepting and appropriating the righteousness of Christ.

The men who adjudge justification to be the fruit of piety, witness by so doing concerning themselves that they judge by the light of nature, by prudence, and by human reason, as Plato and Aristotle would have judged, who never heard of Christ; and in truth I know not what they feel respecting Christ, Christian affairs, and the Gospel.

The men who adjudge piety to be the fruit of justification, witness by so doing concerning themselves that they judge by the Holy Spirit, by the Spirit of Christ, as did St Peter and St Paul, who knew Christ profoundly, and who possessed the Spirit of Christ.

Such men form this opinion of Christ, that God punished all our sins in Him — that is to say, all that wherein we failed, and which, as God’s creatures, we were under obligation to render to God: they feel with reference to Christian practice, that it is to live under the government of the Holy Spirit, ‘in sanctitate et justitiâ,’ in holiness and righteousness’ (Luke 1); and they feel with reference to the Gospel, that it is a bond that comprehends these two things, remission of sins and justification by Christ, and the rule and government of the Holy Spirit; which two things they enjoy who, by believing in Christ, accept the Gospel.

From all this discourse it is to be gathered, that they who understand justification to be the fruit of piety, follow Plato and Aristotle: whilst they who understand piety to be a fruit of justification, justification being a fruit of faith, follow St Paul and St Peter. It is to be gathered likewise that this word ‘piety,’ employed in the sense in which it is here understood, is not applicable to God, for He owes nothing to any one; on the contrary, all are indebted to Him; and that which He does with us is not out of piety, nor is it of debt, nor of obligation, but out of compassion, mercy, and generosity, He being compassionate, merciful, and generous to us in everything. Which we ought chiefly to recognise in this, that He laid all our sins upon His most precious Son, Jesus Christ our Lord, in order to invest us with the righteousness of die same Jesus Christ our Lord.

Consideration XCVIII

In what way that is to be understood which Holy Scripture declares, attributing condemnation at one time to unbelief, and at another to wicked works; attributing salvation at one time to faith, and at another to good works.

Though Christians who have faith, and feel its fruit within them, which is justification, and the fruit of justification, which is peace of conscience, still they are subject to uneasiness from statements in Holy Scripture, which lead them to desire to review their own opinions and their own spiritual experience; and I hold this to be foremost amongst those which are most calculated to cause uneasiness — for feeling themselves justified by faith, and consequently possessing peace of conscience, they cannot understand for what reason Christ, speaking of the day of judgment, says in Matt 25:21-46, that He shall condemn some, because they will have done evil, and that He will save others, because they will have done good. Nor for what reason St Paul says in Rom. 2:6, that ‘God will render to every man according to his deeds;’ and St. Peter, in 1 Pet 1:17, that ‘God will judge every man according to his works;’ at which they marvel so much the more, forasmuch as Christ Himself says (Mark 16:16), ‘He that believeth and is baptized shall be saved, but he that believeth not shall be condemned;’ and St Paul himself says in Rom. 10:10, ‘For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation;’ and St Peter himself (1 Pet 1:9) attributes the salvation of the soul to faith.

And from their inability to understand this, it comes to pass that every one of them thinks in this manner: ‘If God be about to judge me according to my works, there is not the least doubt but that He will condemn me, for in them there is no goodness whatever; nay, wherein they appear best, there is the greatest contamination of self-love, of interest, and of self-glory — so that if I am to be judged by my works, it will go ill with me.’ Whence, desirous of removing this uneasiness and this scruple from Christians and spiritual persons, and of maintaining the meaning of the Holy Scriptures, so that there be no contradiction in them, I think thus: that with relation to good or evil works, God does not consider quantity but quality, which is determined by the disposition of the man who does the works, as exhibited in the objects upon which he exerts it. There is scarcely any necessity to prove this to be true in connexion with evil deeds. And that it is true in connexion with good deeds, appears from what Christ says of those who cast their money into the treasury of the Temple, praising the disposition of the individual who did the works (Mark x12;41-44). And this likewise appears by what Christ Himself says, speaking of the day of judgment, where, in Matt 25:21-46, He does not say that He will save those who shall have simply been charitable, but those who shall have been charitable to Him — that is to say, those who by believing shall have been incorporated into Him. Whence it appears that Christ would say that He will save those who shall have practised charity towards Him, and that He will condemn those who shall not have practised it. Now, it being clear that they only can act with a pious disposition who are themselves pious and holy, and that none can recognise Christ in His members, to exercise charity towards Him, save those who belong to the body of Christ Himself, — it follows clearly, that only they can perform good works, working in a Christianlike manner, who are members of Christ, who have the Spirit of Christ, who are pious, holy, and just, and who believe in Christ.

And this being established, it is also proved that the scriptural declaration that men shall be saved by their good works, and shall be condemned by their evil works, is equivalent to the declaration that they shall be saved by their faith, and shall be condemned for their unbelief Whence Christians have two things to learn.

The one, that they alone are capable of performing good works, because, holding themselves to be justified by Christ, they do not pretend to justify themselves by their good works; and thus, in working, they work purely from love to God, and not from self-love, as do they who, not holding themselves to be justified by Christ, pretend to justify themselves by their good works; and, working thus from selflove, from self-interest, and not from love to God, they do not perform good works, inasmuch as their works do not please God, and cannot therefore be called good works.

The other, that God judging them according to their works, He will not bring the contamination which He will recognise in them into their reckoning, having pardoned original sin in them, with all that is derived to them from that evil root; and because He will bring into their reckoning the faith which He will have given them, and the purity which shall be in their works, few or many, forasmuch as they will be the fruit of that faith.

And thus God will save them, showing by His judgment, publicly notified, that He saves them on account of their good works; but saving them in very deed by the faith which He will have given them, God will justify the sentence with which He will condemn the impious and superstitious, and will save the pious and holy, alleging the outward works of both parties; the life of holiness and righteousness of the one, and the life of injustice and impiety of the other. But this will be for them who only know and see the outside; and in the same sentence they who know and see the inside, the root, whence springs the life and works of the one part, and the life and works of the other, — being more than man by Christian regeneration, they will know that faith has saved those who shall be saved, and that unbelief has condemned those who shall be condemned.

Here an impious man, wishing to traduce Holy Scripture, and a superstitious one, wishing to canonise his superstitious works, might say to me: ‘If this which thou sayest be true, what occasion could there be to make mention of works? Would it not be better that Scripture had stood firm in declaring that whosoever shall believe, shall be saved; and that whosoever shall not believe, shall be condemned?’ And to them I will give these three replies: —

The first, their charge of inconsistency in the Holy Scriptures is owing to their misapprehension of them; and they would find none, were they to understand them; and they would understand them did they not seek to understand them by prudence and human reason, which is incapable of understanding the things of the Spirit of God, such as are the Holy Scriptures.

The second, that God having, as has been declared, to justify His sentence before men, who see nothing beyond the outside, it is necessary that He allege the outward works, those which testify to the faith of the believer, and of the unbelief of the unbeliever.

The third, that all men being most prompt to do evil and most backward to do good, it appears to be necessary that Holy Scripture should employ this mode of expression, to bridle the promptness to evil and to stimulate the backwardness to good, in order that, just as they who now feel regeneration and Christian renewal depart from evil, and devote themselves to good, solely from duty incident to this same regeneration and renewal, to maintain Christian propriety, not to grieve, nay, but to please the Holy Spirit; — so likewise they who begin to experience regeneration and renewal do the same, in order to confirm their calling and to work out their salvation; and let them likewise do the same who know nothing of regeneration or of renewal, from fear of being condemned; and thus these may be less wicked, and those, being less wicked, may be better from self-interest, until having begun to feel the effects of Christian regeneration and renewal, they likewise may be good, not doing evil, but doing well — not indeed from fear and from interest, but only as the duty of Christians, incorporated into the Son of God, Jesus Christ our Lord, to whom be glory evermore. Amen.

Consideration XCIX

Whence it proceeds that men disbelieve that all our sins were chastised in the person of Christ, or, that they believe it with difficulty.

Considering the very great difficulty with which men are brought to believe the Gospel, the good news of the remission of sins, justification and reconciliation with God, through the execution of God’s justice upon Christ — since even they who believe by revelation and divine inspiration find more difficulty in believing this remission of sins, justification, and reconciliation, than in all the other doctrines, taken together, which the Christian church believes, — I have frequently occupied myself with thinking whence this difficulty can proceed. And at last I am brought to this conclusion, that a man finds the inward opposition of his wicked conscience to belief in this remission of sins, justification, and reconciliation; and hence it comes to pass, that it is with the greatest difficulty that they who believe by divine revelation and divine inspiration are brought to hold themselves to be just; whilst they who believe as a matter of opinion and by report never are able to bring themselves to do so. They who do believe through inspiration, do not give full credit to the Gospel until they find peace of conscience, and finding peace of conscience, their inward opposition ceases, and the difficulty of believing in the Gospel is removed.

They who believe through teaching, as they never find peace of conscience, they never believe the Gospel, because the inward opposition never ceases; and it never ceasing, so neither does the difficulty of believing ever cease: nay, whilst the opposition lasts, the difficulty may be called an impossibility.

Men easily believe, from the declaration of the Holy Scriptures, that God is supremely omnipotent and just: they believe that Christ is perfectly innocent and free from every sin; they believe that Christ suffered by the will of God; because in none of those things do they find inward opposition adequate to induce them to disbelieve what the Holy Scriptures affirm; and, not to exclude the benefit of Christ, they moreover believe that Christ rendered satisfaction for original sin, for they do not find opposition even in this, inasmuch as their consciences do not accuse them on the score of original sin; and as they do not recognise any personal blame attached to it, they readily bring themselves to believe, that without personal merit that is pardoned to them which they do not recognise as a personal failing.

But when it is propounded to them, as an article of faith, that Christ rendered satisfaction to God for the sins which they severally committed, — although they possess the Holy Scriptures, which testify this to them in the most ample manner, nay, they all proclaim this harmoniously, — they suddenly draw back, because they find inward opposition in their own consciences, and thus they resolve to restrict the benefit of Christ solely to original sin, understanding it in their own fashion, or even extending it to their own sins, but with the addition of their own satisfaction, as though Christ had declared: ‘I have rendered satisfaction for the sins of you all, but with the covenant that each individual render satisfaction for his own,’ — and they do not consider the insult which they thus put upon Christ: and they do not consider it because they do not feel it, and they do not feel it because they do not know Christ.

They who, by the gift of God, believe God to be supremely just, that Christ is perfectly innocent, that Christ’s sufferings were the work of God, and that He suffered for original sin, are brought at length to believe that they, through Christ’s sufferings, attain remission of sins, and are just, and stand in grace with God, having been already reconciled to Him; considering in this manner: If God be supremely just, if Christ be perfectly innocent, if that which Christ suffered He bore by the will of God, and if it were the will of God that He should render satisfaction for original sin, it is also true that the men who have obtained the pardon of all their sins are just and are reconciled with God, since we are all brought by original sin to be sinners, unjust, and enemies to God, and we are all brought to perpetrate that whereby we aggravate our unrighteousness and enmity. With this consideration they pacify their consciences and facilitate belief, and rest assured that they who do not believe this, either do not believe that God is supremely just, or do not hold that Christ is perfectly innocent, or they do not believe that it was the will of God that Christ should suffer; because if they did believe it, they would believe what is deduced from it, that is to say, that He did not suffer on His own account, but on theirs, and to the end that they might hold themselves to be just. Here I understand the following things:

First, the blindness of human wisdom, that is incapable of understanding the truth which the Gospel proclaims.

Secondly, the ignorance of men, who, not understanding whence incapacity originates, do not attempt to remedy it, but to conceal it.

Thirdly, that Christ, rendering satisfaction for original sin, rendered satisfaction for all the sin we commit, through the wicked perverseness which is natural to us and derived from original sin.

Fourthly, that the faith of those who believe, only being taught to do so, neither soothing nor pacifying their consciences, does not facilitate in them the belief that all our sins were punished in the person of Christ.

Fifthly, that the faith of those who believe, having been inspired, by soothing and pacifying their consciences, facilitates in them the belief, that all our sins were punished in the person of Christ.

And it is thus that they who have this inspired faith proving and experiencing in themselves the truth that the Gospel proclaims, are brought to understand experimentally what they first believed by inspiration. They first believed that Christ was punished on their account, because the Gospel thus proclaims it to them; and they are inwardly moved to believe that this is true; afterwards finding peace in their consciences, they understand in what manner Christ was punished on their account. They who do not believe it, or believe it uninspired but taught, never finding peace in their consciences, never understand it; the saying of the prophet Isaiah (7:9) being fulfilled in them: ‘Nisi credideritis, non intelligetis,’ ‘Unless ye believe, ye shall not understand.’

Consideration C

That the fruits, which in Christians at their first incorporation into Christ appear to be of the Spirit, are of the flesh.

Seeing by experience that almost all who, by accepting the Gospel, come to be incorporated into Christ, find in themselves at their first incorporation certain tastes and sentiments, and certain desires and impulses, and certain apprehensions of Holy Scripture, of Christian relations and certain tears, all which appear as though they were of the Spirit whilst they are wholly of the flesh, and like carnal objects in the course of time wither and perish; and seeking to know how this is brought about, I have considered, that that befalls every individual incorporated into Christ which happens to a bough, which having been lopped from one tree, is grafted into another. I mean to say, that just as this bough would not produce the fruit which it yields, had it not been inserted into that tree, since that first fruit is almost wholly formed of the sap which it bore in itself from the tree whence it was cut off, so the person incorporated into Christ would not have the tastes, nor the sentiments, nor the impulses, nor the desires, nor the views, nor the tears which he has, if he were not incorporated into Christ: but that is almost all flesh, affection of the flesh, carnal complacency and satisfaction, which, being still alive without being able to satisfy itself, or to feel complacency, in carnal things, takes complacency and satisfaction in spiritual things.

Whence I understand that every person, who attains to be incorporated into Christ, may rejoice in those tastes and sentiments, in those desires and impulses, and in those views and tears, forasmuch as they assure him that he is incorporated into Christ, since he would not have had any one of these things, had he not participated in that incorporation: and I understand that, holding them to be fruits of the flesh, and not of the Spirit, of the sap of that root of Adam and not of that of Christ, he ought to lop them off and throw them away, not feeding himself in any way upon them, because that would happen to him which happens to many others, who, feeding upon such food, persuade themselves that they live after the Spirit whilst they live after the flesh.

And I understand that they ought to give heed that nothing be found in them that is not spiritual, and that does not spring from Christ as its root, in which it is incorporated and as it were grafted, producing as fruit, from Christ as its root, humility, meekness, patience, self-abasement, abnegation of self-will, obedience to God, charity; for all these things were seen in Christ, whilst in the body conversing with men. And God inspires us to aim at these things, and the Spirit of Christ impels us towards them, and they are resplendent in those who are perfectly incorporated into Christ: and these fruits redound to the glory of God and to the glory of this same Jesus Christ our Lord.

Consideration CI

Whence it proceeds that the impious cannot believe; that the superstitious believe with facility; and that the pious believe with difficulty.

In the impious, I observe impossibility of belief: and I call those impious who profess themselves to be the enemies of God: such was Pharaoh, and such were the Scribes and Pharisees, who were opposed to Christ.

In the superstitious, I observe facility of belief: and I call those superstitious who, not being pious, make profession of piety, and believe themselves to be pious.

In the pious, I observe difficulty of belief; and I call those pious who, having through the Holy Spirit accepted the general pardon which is offered us in the Gospel, strive to be confirmed in it, and to live in time a life similar to that which they have to live in eternity.

The impossibility (of belief) in the impious I understand to consist in this, that God blinds their eyes, stops their ears, and hardens their hearts, to the end that, not recognising the general pardon which is intimated to them, they do not believe it, and thus do not attain salvation. It was thus that St John understood this, when he said (John 12:39, 40) — ‘Propterea non poterant credere, quia iterum dixit Esaias; excaecavit oculos eorum,’ ‘Therefore, they could not believe, because that Isaiah said again (Is. 6:9,10), He hath blinded their eyes;’ nay, Christ understood this same thing, as appears from the three Evangelists, Matt 13:14, 15; Mark 4:12; Luke 8:10; and St Paul understood it, as St Luke testifies in verses 26 and 27 of the last chapter of the Acts. [Acts 28:26,27]

The facility with which the superstitious believe, proceeds, as I understand, from their belief being based upon human wisdom, from belief sustained by opinion and by report, and from belief merely of habit and custom, holding hesitancy to be impiety. That such is the fact is proved by this; that along with the truths which they believe, they hold much that is false, and believe in the false more strongly than in the true: nay, they do not believe that which is the foundation of all truth, namely, the remission of sins and reconciliation with God by the justice of God executed upon Christ. And I affirm that they do not believe it, for had they believed it, by that very fact they would cease to be superstitious, and would be pious.

The difficulty with which the pious believe, proceeds, as I understand, from human wisdom, from an evil conscience, and from mobility of the mind and from lasciviousness of the flesh.

It proceeds from human wisdom, for the more they continue their efforts to attain assurance as to their faith, the more does human wisdom continue to oppose and impede them in it. That this is true, appears from this, that because they mainly endeavour to assure and confirm themselves that all their sins were punished in Christ, it is in this point that Christians find greater opposition than in all the other things which they believe.

It proceeds from an evil conscience, inasmuch as it accuses man as an enemy of God, and hence it is with difficulty that he feels assured of that which the Gospel declares, that God has already pardoned him and holds him as a friend. That this is true, appears from this; that so soon as the man has peace of conscience, he is so confirmed in his faith that he is but little tempted to doubt.

It proceeds from mobility of the mind and from lasciviousness of the flesh, inasmuch as the mind of man is prone to mobility and the flesh is prone to sensuous indulgence; these oppose faith most sharply, understanding, or divining, that faith slays in man the mobility of his mind, and mortifies the lasciviousness of his flesh. That this is true, appears from this; that in proportion as the mobility of man’s mind, and the lasciviousness of his flesh, continue to die out in him, so does he experience increased facility in believing: but it is not to be understood that either death or mortification are the causes of his facilitated belief; but faith being that which slays and mortifies us, our faith is inwardly facilitated, our enemies’ forces are removed. I call those enemies which render belief more difficult to us.

So that human wisdom, an evil conscience, and mobility of mind together with lasciviousness of the flesh, are the three instruments of which wicked spirits avail themselves to make it difficult for us to believe, for us who believe by revelation and by divine inspiration. Nay, I understand that by these three instruments belief in the general pardon is impeded in the superstitious, who readily believe everything else; and by these same do I understand belief to be rendered impossible to the impious, whom God has made blind, deaf, and dumb: self-love being in all, that is to say, in the impious, in the superstitious, and in the pious, their chief enemy; and certainly it is true that from it proceeds the opposition of human wisdom, from it the opposition of an evil conscience, and from it the repugnance of the mobility of mind and of the lasciviousness of the flesh. That this is true, appears from this, that were it not from self-love, man would not be so curious in wishing to be certified of Christian verity, nor would there be such scrupulosity of conscience, nor would it be so averse to the death of the mobility of mind, nor to the mortification of the lasciviousness of the flesh, and thus the contradictions would cease, and the contradictions ceasing, difficulty of belief would cease too.

From all this discourse, the conclusion that may be gathered is this; that if the impious would be liberated from the impossibility of believing, let them attend to the renunciation of self-love, if they be able to do so; and if the superstitious would recognise themselves as not being pious, that they do not believe as they ought to believe, nor that which they should believe, let them attend to divest themselves of self-love as much as they may be able; and that the pious who feel themselves annoyed by difficulty of belief, and desire to remove the difficulty, and thus facilitate belief, let them labour to disenamour themselves of self and of the world, and to enamour themselves of God and of Christ. This they will do by considering the evil there is in themselves and in the world, and the good there is in God and in Christ.

I say that this consideration will be very profitable to them, provided that it ever be accompanied with prayer, supplicating of God that He disenamour them of themselves and of the world; and that He enamour them of Himself and of Christ; and that He slay and mortify in them all that is carnal and savours of human wisdom, in order that they may possess such an amount of faith as may bring it to pass that they never indulge in doubt nor vacillate therein; ever remaining, as they owe it to themselves to be, faithful and loyal to Him, being made His children by the incorporation with which they are incorporated into His only-begotten Son, Jesus Christ our Lord.

Consideration CII

That Christian faith needs to be confirmed by experience: the nature of experience; and the mode of acquiring it.

Faith being the foundation of Christianity, which consists in accepting the general pardon through divine justice, already executed upon Christ; it appears to be right that the Christian occupy himself with the considerations that are connected with faith. And thus amongst the other things which I have brought under consideration relating to faith, is this, that man is never staunch, firm, and constant in the Christian faith, until he has some experience of what he believes. And then it is certain that his stability bears an exact proportion to his personal experience; and the same thing occurs to us who believe in the Gospel, as that which we realise in reference to a very learned and highly spiritual man. I mean to say that, just as whilst we believed in the wisdom and spirituality of this man by the report of other men, we are in such a state of mind, that were other men to come and make us an opposite report, we should change the opinion we held of him, or should at least entertain doubts concerning him, until having formed a close intimacy with such an one, we know by experience that the report made to us was true, for then no man would be able to persuade us of the contrary; so likewise, whilst we believe what the Gospel says, that God punished in Christ all our sins, from the report made to us by those who preach the Gospel, we are in danger if other preachers come, who declare the contrary, of changing our belief, or at least of being made to doubt of what we first heard preached, until, gaining experience of what is preached in the Gospel, we stand firm and constant in what we believe, all the men in the world being unable to divert or alienate us from our faith, by any means whatever, since it would be established by our own experience.

Hence I understand that the first and main object that we have to keep in view who accept the Gospel, believing that God has punished all our sins in Christ, is to acquire the experimental knowledge of this, in order that being thus established in our faith, no man may be able to divert us from it, nor to make us doubt or vacillate, which men may do, as long as our faith is not established upon experience.

And if anyone ask me in what way experience of faith is acquired, I reply to him that man has experience of what he believes, when he has peace of conscience, when it seems to him that he could appear before God in judgment, with the same safety that he would have appeared, had he lived with the innocence in which Christ lived, and had he suffered, by the will of God, what Christ suffered.

Moreover I reply, that mortification and vivification are the most efficacious forms of experience, by which our faith is established, since only they who believe know themselves to be justified in Christ, are mortified and are quickened.

And should another ask me, saying, What shall I, who believe, do to confirm my faith by experience? I should reply, Let him do two things.

First, let him divest himself of all Christless modes of justification, both of those that are negative and of those that are positive, and, embracing only the justification that is in Christ, which consists in believing, let him strive in prayer to God, supplicating of Him that He would cause him to feel peace of conscience, that He would mortify him, and that He would quicken him.

Secondly, let him keep the strictest reckoning with himself, as to his works, and words, and thoughts, for the purpose of knowing by all these things what progress he has made in mortification, and what in vivification, and with the design of mortifying and quickening himself to a greater extent daily, striving to acquire that Christian experience by which Christian faith is established.

And as to the man who is anxious to know what he ought to do to get rid of his own modes of justification, both those that are negative and those that are positive, I advise that he strip himself of those that are negative, knowing that if he do not kill, if he do not steal, if he do not act the fornicator, and if he do not injure his neighbour, it is either because he is not inclined to do so, or because he fears social disgrace, or the penalty which attaches to these crimes in this life; and he will be able to convince himself of this, by considering that he does not refrain from doing other things, to which he is inclined, that do not involve social disgrace, and that are not punished in this life, such as ambition, honour, self-pleasing, and his own reputation. I will, moreover, tell him that of these things that are positive, he must divest himself of them, knowing, on the other hand, the superstition which he has blended with some of them, and, on the other, the self-love with which he has contaminated and defiled the rest: and he will in this way be brought to such a state, that, knowing himself to be deprived and stripped of every false mode of justification, he will be constrained to embrace that which the Gospel offers him, showing him that God punished all our sins in His only begotten Son, Jesus Christ our Lord.

Consideration CIII

Of opposition to the imaginations which disturb our Christian faith.

I now return to consider what I have frequently declared, namely, that a man’s being tempted to doubt is a work of Christian progress; because I understand that such temptation originates in a man’s wish to believe, and in a desire to stand firm and constant in the Christian faith, in the general pardon which is intimated to men in the Gospel.

The ungodly are not tempted to doubt, because they neither wish nor desire to believe; nor are even the superstitious tempted to doubt, because, believing with human and fleshly wisdom, they have nobody to tempt them to doubt. They who have made progress in the Christian life are little tempted to doubt, for having confirmed their faith by much experience, they have disarmed their enemies; I speak of those who tempted them to doubt.

And here I understand that men are incapable of possessing such an amount of faith in themselves, as to be wholly freed from temptation to doubt, and for this reason God gives them faith according to their capacity. Just as we do not put water equally hot into a glass vessel as into an earthen one, nor into an earthen one as into a brazen one, but take into account the vessel’s capacity of resistance lest it break; so that great temptation to doubt remains only for those who having renounced irreligion, and being undeceived as to superstition, begin, by the Holy Spirit’s aid, to accept the general pardon, which the Gospel notifies, and to bear fruit in Christian life, and continue to make progress in it; for they, though desirous to believe, find human wisdom active within them, of which the evil spirits avail themselves in order to tempt them to doubt.

And it is thus that when one of these persons, renouncing and deserting all manner of self-justification, those which consist in doing and those which consist in abstaining, desires to embrace the righteousness of Christ, which the Gospel offers us, when, through his own imperfection, he does not see it so clearly and manifestly as he sees material things, and those which are agreeable to human wisdom, he is presently tried and tempted to doubt of the truth which the Gospel affirms.

Whereupon a person of this sort ought immediately to counteract such a temptation in this way.

In the first place, let him regard his being tempted to doubt as a certain token of his advance in the Christian faith, and say, ‘Had I not wished and desired to believe, I should not be tempted to doubt, as I was not tempted when I did not entertain this wish and this desire;’ and thus he will come to comfort himself with that by which the Devil seeks to disturb him. And should fancy prompt him to say that his doubts are of the same character as those entertained by doubters who are destitute of the Spirit, he will say, ‘It is not so; for the doubters who are destitute of the Spirit feel no annoyance in doubting, nor do they desire to be freed from it whilst I am annoyed by doubt, and desire to be freed from it; consequently, I am certain that my doubts are not of the same kind as those of the doubters who are destitute of the Spirit; I mean to say, not tried and tempted to doubt, because they desire to believe.’

Secondly, he will think thus: ‘If this Christian faith were not a thing spiritual and divine, it would not find in me the contradiction which it finds, just as the things which are neither spiritual nor divine, but superstitious and human, and of which I sought to be convinced, found in me no inward opposition;’ and in this manner, the opposition with which Satan wished to disquiet him will prove a means of calming him.

Thirdly, he will think thus: ‘If this Christian faith were not the gift of God, I should not feel such new inward desires to please God, to be for evermore united to God, to see Him glorified and sanctified by all men: which desires I feel, since I have resigned myself in earnest to the faith;’ and with the experience of the love of God after this sort he will be assured of the truth there is in what the Gospel affirms.

Fourthly, he will think thus: ‘If this Christian faith were not a thing spiritual and divine, it would not have given rise to that abhorrence of material, human, and earthly things, which, if I indeed do not wholly abhor, at least I am brought so far that I do not love them, I do not pursue them, I do not desire them as I was wont;’ and in this manner (subjectively) experiencing mortification he will be confirmed in Christian truth.

Fifthly, he will think thus: ‘If I knew any other thing better than this, or at least equal to this, with which I might appear before the judgment of God, I might have good cause to doubt of the truth of it; but not knowing at present either anything better, or equal to it, I have no cause to doubt.’ And in this way he will be assured that he is on the side to win, and not to lose, and that by persevering in this Christian faith, he cannot lose, but win. And were fancy to prompt him to say, that he might lose much were that untrue which the Gospel declares, as far as it attributed that to Christ which is not due to Him, and which, not being due to Him, would prove offensive to the glory and majesty of God; he will instantly recur to experience, and will think thus; ‘Since I know myself to be pardoned through Christ, and reconciled to God through Christ, recognising myself as dead with Christ, and raised again with Christ, and expecting my glorification with Christ, I know and feel, and find within me, germs of mortification, through contempt of the world and of myself, and I feel the germs of vivification, through love and affection to God, to the glory of God, and to the will of God, and these germs are good; and since it is true that a good effect never does proceed from a bad cause, it is likewise true that the cause is good whence such an effect is derived, and therefore what the Gospel notifies and affirms is most certain and true, that God, having laid all our sins upon Christ, and having punished them all in Christ, has pardoned us all of them, and has reconciled us to Himself, which pardon and which reconciliation all enjoy who believe.’

The Christian, who, being desirous of embracing the righteousness of Christ, is disturbed with suggestions which tempt him to doubt, will make a stand here, and closing the door to those which threaten to assail him, will commend himself to God, saying with Hezekiah, as reported in Isaiah 38:14, ‘Domine vim patior, responde pro me!’ ‘O Lord, I am oppressed; undertake for me:’ and let him be sure that God will help him, and fulfil what He promised by David, where He says in Psalm 91:15, ‘Cum ipso sum, in tribulatione eripiam eum et glorificabo eum,’ ‘I will be with him in trouble: I will deliver him and honour him.’

Consideration CIV

That baptism through faith of the Gospel is efficacious, even in children who die ere they attain a competent age to be able to approve their having been baptized.

Availing myself of the opportunity given by what St Peter states (1 Pet 3:20,21), that the ark in which Noah saved himself during the deluge was a type of our Christian baptism, I have considered, that as Noah, by giving credit to God’s word, believed that the deluge would come, and believed that he and his would be saved in the ark, not by virtue of the ark, which naturally was unequal to effect this, but by the will of God, who employed that ark as an instrument of safety for him and his; so we, giving credit to the Gospel of God, believe that Christ will come to judge both the quick and the dead, and believe that, our sins having been punished in Christ, we and ours shall be saved at that judgment, being baptised, not by the virtue of the water, which naturally is unequal to effect this, but the will of God, who employs water as the means of our salvation. God could well have saved Noah, in the Deluge, without the ark; and it appears that He selected the ark as a means, condescending to Noah’s weakness, who more readily believed that he should save himself in the ark, than he could have believed that he would have to save himself without the ark; not that he placed his confidence in the ark, but in God’s word, which promised to save him in the ark; and thus faith saved Noah, and not the ark, for by faith he made the ark, and lodged himself in it.

Similarly, God could well save us at the day of judgment without baptismal water; and it appears that He employs water as a means, condescending to our weakness, which causes us the more readily to believe that we are saved by baptism, than we should believe that we had to be saved without baptism, although we do not put our confidence in the water, but in the word of the Gospel of God, which promised to save us by baptism: and thus we shall be saved at the universal judgment, not because we baptise ourselves, but on account of the faith with which we do so baptise ourselves.

Wherein I understand two things.

The one, that it is the duty of us Christians, all of us, to feel assurance with reference to the judgment day, by recollecting that we have been baptised, just as Noah felt assurance with reference to the Deluge, by recollection of the ark, the ark being to him what baptism is to us.

The other, that we, who have been baptised when children, have cause to be assured, we are then really and effectively baptised, when having arrived at years of discretion, and hearing by God’s will the voice of the Gospel, we so rejoice in having been baptised, that had we not been baptised, we then would be so. Our situation resembles that of a man who might have been placed in Noah’s ark whilst he was asleep, who, on waking and finding himself in the ark, should thank Noah for placing him there, and declare that if he had not entered it, and it was possible for him to enter it, he without hesitation would have entered it. So that, just as that man, having been taken on board the ark, not by his own personal faith, but by that of Noah, would have been saved in the ark by his own personal faith approving of his having been taken into the ark; so we, who have been baptised in our infancy, having been introduced to baptism not by our own personal faith, but by the faith of those who introduced us to it, shall be saved in baptism by our own personal faith approving and ratifying the fact of our having been baptised.

Another thing may be affirmed, that just as the animals which Noah introduced into the ark, entered by Noah’s faith, and were saved at the deluge by Noah’s faith, they having no knowledge of good or evil to lead them to enter the ark, nor to approve their introduction when they had been placed there; so the children of Christians, who enter into baptism through the faith of their fathers, and never attain the age to be able to approve or disapprove what their fathers have done — these, for that they have no knowledge of good and of evil, shall be saved at the judgment of God by the faith with which their fathers brought them to baptism. In fact, the power and efficacy of faith is most mighty. I speak of that which, giving credit to the promises of God, feels assured of their fulfilment, showing its assurance by carrying out the external rite which God, on His part, has commanded.

This faith saved Noah at the Deluge, by means of the ark: and this faith shall save at the day of. judgment, by means of baptism, all those of us who, believing in the Gospel, shall be baptised ‘in nomine Patris, et Filii, et Spiritus Sancti,’ ‘in the name of the Father, and of the Son, and of the Holy Spirit’ (Matt 28:19), to whom be glory for ever. Amen.

Consideration CV

Three sources whence the ignorance is derived whereby men err against God.

Considering what St. Paul says, when speaking of the sin which he had committed against God, in persecuting the Christian church, in 1 Tim. 1:13, ‘Sed misericordiam Dei consecutus sum, quia ignorans feci in incredulitate,’ ‘But I obtained mercy, because I did it ignorantly, in unbelief:’ and considering the prayer proffered by Christ, when hanging on the cross, to His eternal Father, for the sin of those who crucified Him; saying (Luke 23:34), ‘Pater, dimitte illis, non enim sciunt quid faciunt,’ ‘Father, forgive them, for they know not what they do:’ and considering what St Paul says (1 Cor. 2:8) of the wise men of this world: ‘Si enim cognovissent, nunquam Dominum gloriae crucifixissent,’ ‘For had they known, they would not have crucified the Lord of Glory:’ I have deduced three sources, from which, as I understand, proceed all the errors which men perpetrate against God through ignorance. The first is malice: the second, inconsiderateness; the third, unbelief.

Thus it was from St Paul’s being in a state of unbelief, from his disbelieving that Christ was the Son of God, that He was the Messiah promised in the Law, that He died for the sins of every one, that He was raised for the resurrection of every one, that He was glorified for the glorification of every one; it proceeded, that he persecuted and slew those who believed and preached this, thinking thereby to render God service; as others successively have done, and continue to do, from the same motive that St Paul did, who, like St Paul, have erred and do err against God; not through inconsiderateness, for he and they are mindful of what they do; nor from malice, for they do not from self-interest hate those whom they persecute; but through unbelief, from not believing in Christ. Whence I understand that it came to pass, that God, exercising mercy towards St Paul, gave him to know Christ, and thus from a notorious persecutor he became a most distinguished preacher; which, as I understand, has happened to those who have erred as St Paul erred.

From in consideration of what they did, the Gentiles, who were ministers and executors of the death of Christ, in slaying the innocent erred inconsiderately, as many Gentiles have erred, who have put many Christians to death, not considering what they do; for had they considered as they should have done, there is no doubt that they would not have done it: and for this reason, because they erred like irrational creatures, the error is not charged against them. I believe this, feeling assured that God heard Christ with favour when He said: ‘Pater, dimitte illis, non enim sciunt quid faciunt,’ ‘Father, forgive them, for they know not what they, do;’ and St. Stephen, when he said (Acts 7:60), ‘Domine, ne statuas illis hoc peccatum,’ ‘Lord, lay not this sin to their charge.’

From the fact that the minds of the Scribes and Pharisees were incensed against Christ, as those persons who resemble the Scribes and Pharisees, and make profession of sanctity outwardly, but inwardly are destitute of it, have been, and are, successively incensed against the imitators of Christ, it came to pass, is come to pass, and continues to come to pass, that they maliciously slay those whom they have recognised, and do recognise, as members of Christ, who always have been hated by those whom the world deems saints, because they ruin and prostrate that sanctity of which the latter make profession. I do not understand that God exercises mercy towards these, because, although they are, like St Paul, in unbelief, it is not unbelief which leads them to err, but their own malice and malignity. Neither do I understand that Christ prayed, nor do Christ’s members pray, for these, because their error does not spring from inconsideration, but from malignant depravity. Nay, I understand this sin to be that which Christ designates as being against the Holy Spirit, which He declares, in Matt 12:31,’shall not be forgiven, neither in this world, nor in the world to come;’ and, as I understand, the same sin which St John declares to be ‘peccatum ad mortem,’ ‘a sin unto death’ (1 John 5:16). The men who, imitating the Scribes and Pharisees, err through ignorance springing from malice, cease to be men, and become fiends. The men who, imitating the Gentiles^[7] that slew Christ, err through ignorance springing from inconsiderateness, cease to be men, and become beasts. And the men who, imitating St Paul, err through ignorance springing from unbelief, are men, in the real sense of the word, to whom unbelief is as peculiar as inconsiderateness is to the brutes, and as malice is to fiends; and for this reason the unbelief that springs from error, without commixture of malice and inconsiderateness, finds mercy with God; for he is led to believe, who errs from ignorance that arises from unbelief.

Wherefore, should anyone ask me, saying: Whence believest thou the ignorance of the Jews proceeded of which St Paul speaks in Rom. 10:3, ‘Ignorantes enim justitiam Dei, et suam quaerentes statuere, justitiae Dei non sunt subjecti,’ ‘For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God?’ I reply, that it owed its existence partly to malice and partly to unbelief, through the hatred which they bore to the Gospel. And that this is true, appears from the fact that some believed, whilst others remained in their unbelief.

I give this same answer to him who asks me whence sprang, and still springs, the error through ignorance of those of whom Christ speaks (John 16:2), ‘Utomnis qui interficit vos arbitretur se obsequium praestare Deo,’ ‘That whosoever killeth you, will think that he doeth God service;’ and so much the more, inasmuch as it appears to me that St Paul was one of these, and found mercy, because his error through ignorance originated in unbelief.

From this discourse I learn that every man ought to be on his guard, not to enter passionately into things which pertain to religion; I mean to say, in defending one, and attacking another vehemently; in order that passion may not so blind him as that he should come to err against God, through an ignorance that has its source in malice.

Further I learn, that man ought not, without consideration, to apply himself to any one of the various things that may present themselves to him, and still less to those which relate to religion, lest he should come to be numbered amongst the irrational creatures.

Moreover I learn, that the man who finds himself free from passion, and from inconsiderateness, that he may not transgress against God, must recognise himself to be in a state of unbelief, and hence pray to God to be freed from it; and in the meanwhile he ought to abstain from the execution of those things which might damage his neighbour, and especially when they shall appear most holy and most righteous before God.

And I learn, too, that only the regenerate Christian, being more than man, and having escaped unbelief, does not err through malice, nor through inconsideration, nor through unbelief, but errs only through frailty. Inasmuch as he has not wholly ceased to be man, neither has he yet fully comprehended Christian perfection, into which he is brought through his incorporation into the death, the resurrection, and the glorification of the Son of God, Jesus Christ our Lord.

Consideration CVI

That that which the Holy Scripture calls the knowledge of good and evil, the worldly-wise of mankind have called, and do call, natural light, wisdom, and human reason.

By what I read of the creation and of the fall of man, I consider that man was at first created in the image and likeness of God, and was placed in the garden called the terrestrial Paradise. And afterwards, having eaten of the fruit of the tree of the knowledge of good and evil, he lost the image and likeness of God, and was expelled the terrestrial Paradise, retaining the knowledge of good and evil.

And I understand, that as it is unnatural to man, and foreign to his first creation, to remain excluded from the terrestrial Paradise, so likewise it is unnatural for him to possess ‘the knowledge of good and evil.’ And by what I experience in man’s restoration, in his regeneration, and in his being made a new creature, considering that, in order to accept the grace of the Gospel, remission of sins and reconciliation with God, through the execution of the justice of God upon Christ, and thus to enter into the kingdom of God, and recover the image and likeness of God; and to be under the guidance of the Holy Spirit, he is constrained to subdue his intellect, and renounce and mortify his wisdom, and his human reason and his natural light; I understand that what the Holy Scripture calls the knowledge of good and evil, the worldly-wise amongst men have called, and do call, the light of nature, wisdom, and human reason. And thus I am led to understand, that man is constrained to subdue his intellect, to mortify his wisdom and his natural light, which is the same as to renounce the knowledge of good and evil, in order to attain restoration, regeneration, and Christian renewal; for it is a thing most just, that he who has to regain what he lost should first renounce what he has gained — which is tantamount to saying, that if he has to regain spiritual light, let him renounce natural light.

And. if we grant — what we needs must grant, both from what we read and what we experience — that the restoration of our human nature by regeneration and Christian renewal consists in this, that man, accepting the Gospel, and incorporated into Christ, gradually advances in the recovery of the mode of being, the position and dignity, in which the first man was created, and progressively rids himself of the mode of being, position, and dignity in which the first man remained after he had fallen; similarly we must needs grant, that just as what we gain is foreign to the mode of being we now have, so likewise that of which we rid ourselves was not natural to the being we received primarily at creation.

Thus we come clearly to understand, that the natural light which we now have does not date from our first creation, but from that of our fall; and moreover, that the spiritual light which we gain through Christ, dates from our first creation. And I understand, that this spiritual light was as natural to man at his first creation as the knowledge of good and evil, and the light of nature, are natural to him now. And I think, that the first man, not recognizing the spiritual light to be a thing peculiarly his own, but communicated by the favour of God, desired the knowledge of good and evil, pretending that that would be natural to him, as indeed it is (since the fall).

And I understand, that man acquires more or less of this knowledge of good and evil, according as he is more or less purged and purified from the affections and appetites which are according to the flesh. Hence I think that the worldly-wise among men have been led to believe, that the knowledge of good and evil is a spiritual thing, and dates from the first creation of man, not considering that this effect has for its cause, that the knowledge of good and evil, and the light of nature, constitute perfection in fallen man, as spiritual light had constituted it in his first state of creation, and does so in his state of restoration. Two things present themselves in opposition to what has been said.

The first, from what St Paul says in Rom. 1:19,20, that the Gentiles might have been able to know God by the light of nature; and by what the same apostle states in Rom. 2:14,15, that they ought by nature to have known the will of God, it appears that the light of nature does not date from the fall of man, but from the period of his first creation.

The second, that it being true that the saints of old, as for instance David, and the saints of more recent periods, as for instance Paul, have availed themselves in their writings of the light of nature, of wisdom, and of human reason, they appear to be neither bad nor to be renounced, neither to be got rid of nor to be mortified.

I understand that it may be replied to the first, that St Paul being desirous of convicting the Gentiles, forasmuch as they excused themselves by saying, that they had not been able to know God, and that thus they had not adored Him: nor had they been able to know the will of God, and for that reason they had lived viciously; he shows them that, — although they had not the knowledge of God, so that they could adore Him, nor that of the will of God, so that they could obey Him, which knowledge being derived from spiritual light, was in the first man before his fall, and exists in Christians in their restoration, — neither having had the knowledge which the Jews had through their Holy Scriptures; that having had the knowledge which is attainable by the light of nature, in contemplation of the creatures, and by the testimony of their consciences, and not having lived up to this knowledge of God, and of the will of God: — they were in fault, nor had they any excuse whatever. So that it is not to be inferred from St Paul’s statement that the Christian has not to renounce his light of nature; though the light of nature suffices to know God after a certain fashion, and to understand the will of God.

To the second I consider it may be avowed, that the saints avail themselves, in their writings, of the knowledge of good and evil, to the extent of its powers, which is still more highly illustrated in them through spiritual light, and that they have renounced it and mortified it, in that wherein it is impotent, that is, in justification through Christ, in reconciliation with God, in the rule and sway of the Holy Spirit, and generally in all things celestial, spiritual, and divine. I well understand that the felicity and perfection of man would be much greater, were the knowledge of good and evil wholly extinct and dead, and were the spiritual light wholly burning and alive; but I likewise understand that passible and mortal flesh is not substance capable of such felicity; and I understand that it will become so after the resurrection, when it shall have attained impassibility and immortality. In the meanwhile, saints must needs avail themselves of the knowledge of good and evil, and of the light of nature, forasmuch as they hold converse and relations with men who avail themselves of the same knowledge and of the same light, following in so doing Christ’s counsel in Matt 10., ‘Estote prudentes sicut serpentes,’ ‘Be ye wise as serpents;’ and what St Paul says in 1 Cor. 14:20, ‘Sensibus autem perfecti estote,’ ‘But in understanding be ye perfect.’

Here two things occur to me.

The first, that since the knowledge of good and evil, the light of nature, wisdom, and human reason, came into man’s possession, by disobedience to God, and are connected with his fallen state, it follows that this knowledge, this light, and this wisdom, never yield real happiness to man — nay, as Solomon declares in Eccles. 1:18, that with the increase of knowledge, light, and wisdom, affliction, sorrow, and grief increase also, and therewith happiness is diminished.

The second, that considering that Adam, prior to his knowledge of good and evil, was not ashamed to be naked, and that, subsequent to his knowledge of good and evil, he was ashamed of it and clothed himself, — I come to understand, that whilst man has spiritual light, and avails himself of it, he recognises no defect in the works of God, nor does he pretend to correct them and amend them; and that whilst he has the knowledge of good and evil, and avails himself of it, he affects to discover defects in the works of God, and pretends to correct them and amend them. Such is the arrogance of the men who glory in the possession of the knowledge of good and evil in possessing great natural light, great wisdom, and great human reason; and such likewise is the humility of the men who possess spiritual light, who take their places in the kingdom of God, upheld by the faith of the Gospel, incorporated into the Son of God, Jesus Christ our Lord.

Consideration CVII

In what manner, from man’s ignorance both of himself and of God, it is rendered impossible for him to accept the grace of the Gospel.

The more profoundly I occupy myself in meditating upon the benefit of Christ, considering that He is in all, and supreme in all those who accept Him, the more do I marvel that all men do not run after, and embrace, and enthrone Him in their hearts, since remission of sins and reconciliation with God, and consequently immortality and life, are offered to them gratuitously with Christ. And having frequently occupied myself in considering whence it could proceed that all they who have been informed of this matchless grace do not accept it, I understood that its non-acceptance proceeded from man’s ignorance both of himself and of God.

And in effect it comes to pass, that being unconscious of his inward impiety, malignity, and rebellion, which, through original sin, are natural to him, man does not distrust himself as to his personal ability to satisfy God, and to be just before God.

In like manner it comes to pass, that man, not recognising goodness, mercy, and faithfulness in God, distrusts Him, and is thence unable either to persuade himself or to assure his mind, that the righteousness of Christ can belong to him; that God can accept him as righteous on account of what Christ suffered.

And if man did but know himself, considering himself as impious, malignant, and rebellious, not only as personally such, but through his being, as he is, a son of Adam, he would distrust himself as to his personal ability of self-justification. And if he did but know God, recognising in Him goodness, mercy, and faithfulness, he would easily trust Him, accepting the pardon which the Gospel offers him, and so much the more, that, knowing himself, it would not appear very strange to him that God should pardon, without personal merit on his part, the ills and transgressions into which he had consciously fallen, partly without his own fault and partly by his own fault, springing and derived from that foreign source, with reference to which David excused his fault, saying in Psalm. 51, ‘Ecce enim in iniquitatibus conceptus sum,’ &c., ‘For behold, in sin was I conceived,’ &c.

Whence I understand, that just as it is impossible that man, neither knowing himself nor knowing God, can accept the grace of the Gospel, or rely upon it; so it is equally impossible that man, knowing both himself and God, should either pretend or think to justify himself by his own works, or to shun the bad or to apply himself to the good. And should any one say to me, ‘How then did the Jewish saints, who knew themselves and knew God too, attempt to justify themselves through the sacrifices prescribed by the Law?’ I answer, that the Jewish saints did not base their justification upon their sacrifices, but upon the word of God, which promised to pardon them upon their performance pf those sacrifices. And here I understand it to have been much more difficult for the Jewish saints, because they knew themselves and knew God, to be induced to hold themselves justified by their sacrifices, than it is to Christian saints, who know themselves and know God, to be induced to hold themselves justified by faith and acceptance of the grace of the Gospel. Forasmuch as it is most certain that the Jewish saints, in sacrificing, knew that they gave God what they themselves, from their own natural inclination, felt complacency in offering Him, and what they knew, in and of itself, neither pleased nor satisfied God, as appears from many passages that we read in the Holy Scriptures of the Old Testament, and especially in the Psalms and in Isaiah; and as it is also most certain and true that Christian saints, in believing, know that they render to God what they, from natural inclination, would fain not offer Him, and what God takes pleasure in and wills that it be offered Him, as appears from the whole text of the sacred Scriptures of the New Testament. Hence I come to this conclusion: that the men who, under the Gospel dispensation, aim to justify themselves by works, testify concerning themselves that they neither know themselves nor do they know God; whilst they who aim to be justified by faith, testify concerning themselves that they know both themselves and that they know God too.

Wherefore, calling to mind an allegory which I have elsewhere written, representing that God did that with the Jewish people, in giving them a ceremonial law, which a merchant does, when settings out for the East, and suspecting his wife’s chastity, and knowing her to be inclined to compose sonnets and songs, desires her to write one daily upon incidents that had transpired between them, although he took no pleasure in sonnets himself; and considering that that happened to the Jews, who neither knew themselves nor God, which might happen to the merchant’s wife upon the supposition that, not knowing either her own inclination or that of her husband, she should think to justify herself to him by offering him sonnets, having lost her chastity; and considering that that happened to the Jews, who knew themselves and who knew God, which might befall the same woman, upon the supposition that, knowing both her own inclination and that of her husband, she should pretend to obey her husband by making sonnets, not going astray, nor engaging in other practices calculated to dishonour her husband; I am brought to know the excessive impropriety of those who, living under the Gospel dispensation, pretend or think to justify themselves by works, and in the doing of that which has not been enjoined; since they cannot allege obedience as the Jewish saints could, whose obedience was imputed to them for righteousness, and held them in fellowship with God, without committing adultery against God, as did they who, neither knowing themselves nor knowing God, pretended to justify themselves by their sacrifices.

In this discourse I learn, amongst other things, two of pre-eminent importance.

The first is, that, since it is true that God does not ask men to offer sacrifices, in asking them to believe, to accept the grace, the remission of sins, and reconciliation with God, which the Gospel offers them, showing them that God, having laid upon Christ the sins of all men, has punished them all in Him, and thus His justice is satisfied, — the man, however sinful and bad he may be, who shall not hold himself as pardoned by and reconciled to God, and thus as just, by that very fact, will testify of himself that he does not know God, since he distrusts His word, and that he does not know Christ, since he wants assurance that he is justified in Christ; and if such an one shall pretend to justify himself by works, he will testify concerning himself that he does not know the natural inclination of man. So that I must either know myself to be righteous in Christ, although I recognise myself to be a sinner in myself, or I must deny what the Gospel affirms, that God has punished in Christ the iniquities and sins of all men, and mine with theirs: or I am constrained to say that God is unjust, punishing sins twice, once in Christ and again in me. And because it would be an act of impiety to say this, and to deny the other would be an act of infidelity, it remains that I am constrained to hold myself as pardoned by and reconciled to God, and thus, as justified in Christ, making the natural light submit to the spiritual light.

The second thing that I learn is: that it being true that the impossibility which man finds in accepting this holy Gospel of Christ, proceeds from man’s ignorance of himself and of God, it is every man’s duty to strive very earnestly to know himself and his natural inclination derived from Adam, and to know God, mainly occupying himself with continued prayer, praying to God affectionately and fervently that He would open the eyes of his mind, so that he may attain to both these kinds of knowledge, and praying that if He has begun to open them for him. He would continue to open them more every hour. And in this manner, if he has not commenced to accept the holy Gospel of Christ, setting himself about the removal of the impossibility, he will begin to accept it, and, if he shall have begun to accept, the difficulty being removed which he finds in accepting it, he will accept it more and better, faith working efficaciously within him to mortify him and to vivify him. By these things the Christian faith is confirmed in us, which served as the foundation to that most divine confession of St. Peter, when he said to Christ in Matt 16:16, ‘Tu es Christus, filius Dei vivi,’ ‘Thou art the Christ, the Son of the living God.’ To Him be glory for evermore. Amen.

Consideration CVIII

In what manner the evil derived from Adam’s disobedience affects all; and in what manner the benefit of Christ’s obedience affects all.

From what I read in Holy Scripture, and from what I know of myself, I understand that to be brought to believe in the benefit of Christ’s obedience, and that in Christ’s obedience we have all obeyed, and that in Christ’s resurrection we all have been raised; it is proper and necessary to believe in the evil of Adam’s disobedience, and that in Adam’s disobedience we all have disobeyed, and that in Adam’s death we all have died. I say, it is necessary for each individual to believe in the evil wrought by Adam, in order to be brought to believe in the benefit wrought by Christ; because I understand it to be impossible for man to believe in the benefit of Christ, unless he believes in the injury of Adam: since if he do not believe it he will not feel it, and if he do not feel it he will neither desire, nor strive to liberate himself from it; and neither desiring nor striving to do so, he will never come to believe the benefit of Christ, which is the proper medicine, the specific against the injury done by Adam. But if he believes the injury done by Adam, he will, together with the belief, have the feeling of it, and he will discover his inward impiety, infidelity, and hostility to God; and as he will know that he arrived at such impiety, infidelity, and hostility without any fault of his own, he will thus easily be brought to believe that he may be able to attain piety, fidelity, and loyalty without any merit of his own, whence he will believe in the benefit of Christ, and believing it, he will feel it, conscious of increased loyalty, and that he is, in Christ, a friend of God: and then he will effectually know, that as the evil incident to Adam’s disobedience, when he disbelieved it, and therefore never felt it, was effectual in making him, and that of his own fault, more impious, more unbelieving, and more hostile to God; so the benefit of Christ’s obedience is equally effectual, when he believes in it, and therefore feels it, in rendering him personally more faithful and more kindly disposed to Christ. Whence I understand, that just as they who believe in the injury done by Adam, free themselves from it, and those who believe in Christ’s benefit, enjoy it; so they who do not believe in the injury done by Adam do not escape it, and they who do not believe in Christ’s benefit do not enjoy it. And true it is, that just as they who believe in Adam’s injury, and in Christ’s benefit, are for a season subject to Adam’s injury, and Christ’s benefit is with reference to them partially suspended, so they who disbelieve in Adam’s injury and in Christ’s benefit are affected by Christ’s benefit, and Adam’s injury is, with reference to them, partially suspended. Because they who believe are affected by the miseries of this present life, and by death, which are things derived from Adam’s injury; and whilst they are in this present life, and whilst their bodies are in the tomb, the benefit of Christ, with reference to them, is partially suspended; and because they who disbelieve are affected in this present life by Christ’s benefit, enjoying many things in common with those who believe in Christ’s benefit, and in the life eternal, because they will be raised again, Adam’s injury will with reference to them be suspended. Thus I understand, that as Adam’s injury was effectual in bringing death upon us all, from which death, however, they are free who believe; so Christ’s benefit is effectual to raise all again, which resurrection, however, they will not enjoy who are unbelievers, for it will then go ill with them. In Adam we all died, in Christ we are all made alive: and all those shall remain subject to Adam’s injury who will not accept Christ’s benefit, but assuredly none shall remain in the enjoyment of Christ’s benefit save those who have believed, and who shall have accepted and felt it. For, in fact, the resurrection of Christ will only be glorious to those who, believing themselves to be dead in Adam, and made alive in Christ, shall yield themselves up to live in this present life, as dead and made alive, beginning even now to live a life greatly resembling that which they have to live in the life eternal. So that just as the being quickened is an imperfect resurrection, so the Christian life in the state of being quickened is imperfect, although when compared with living in a state of depravity it is most perfect: and the portraiture of a life in the state of the resurrection, so far as it admits of imitation in a state of vivification, we see in Jesus Christ our Lord, in His purity, goodness, faithfulness, obedience, and charity.

And here I learn two things.

The first, that since man, by believing in the injury done by Adam, frees himself from it, and by believing in the benefit conferred by Christ enjoys it, it is the duty of everyone to believe in that injury and in that benefit; not, however, hoping to feel it in order to believe in it, — for this would be to invert the order established by God, who wills that we believe before we feel, — but believing in order to feel it: for by believing in both the injury and the benefit, the virtue of the benefit will obviate the sense of injury; partially in this present life, and wholly in that which is eternal: since we shall then be wholly freed from Adam’s injury, and wholly absorbed in the enjoyment of the benefit of Christ.

The other thing that I here learn is, that those who do not surrender themselves to live as dead and having been made alive, by their imitation of Christ’s mode of life, do not believe that they have died in Adam, and that they have risen again in Christ, however much they may declare and affirm their belief in both of them: because if they had believed, there is no doubt they would have laboured to live as those who, having been dead, had been made alive; this being the peculiar virtue of faith, to bring by degrees those who really believe themselves to be dead in Adam, and quickened in Christ, to live as dead, and as made alive, not in order that they may become righteous, but because they recognise and feel themselves righteous in Christ, and because they hope for the crown of righteousness, which is immortality and eternal life.

And here I will add, that just as the acceptance of the pardon which a king grants to those who have fled, on account of some crime, out of his kingdom, and entered the service of another king, is sufficient to cause them to leave the foreign kingdom and the service of the foreign king, and to return to their own kingdom and to the service of their own king; so the acceptance of the Gospel is sufficient to cause all those who accept it, to leave the kingdom of the world and the service of the world, and to enter the kingdom of God and the service of God: and that ceasing to live after the flesh, they should live after the Spirit. So they who do not leave the kingdom of the world and the service of the world, and cease to live after the flesh, witness concerning themselves that they have not accepted the benefit of the Gospel, however much they may declare their belief in it: just as those persons who do not leave the foreign kingdom and the service of the foreign king, and return to their own kingdom to serve their own king, witness concerning themselves that they do not accept their king’s pardon, however much they may declare that they do accept it and do believe in it, since they do not obey the will of their king, who wills concerning them, as God wills concerning us, that is, that we leave the kingdom of the world and the service of the world, and that we come to the kingdom of God, to serve God in holiness, and righteousness, and in the Gospel of His only-begotten Son, Jesus Christ our Lord.

Consideration CIX

Of the conception which I, as a Christian, now have of Christ, and of those who are members of Christ.

Desiring to determine inwardly the conception which I, as a Christian, ought to have of Christ, I proceed to consider in Him two generations, the one divine and the other human: and two periods, the one of obloquy and the other of glory.

With reference to His divine generation, I know that Christ is the Word of God, the Son of God, of the same substance with the Father, one and the same thing with Him: so like Him that Christ could well say to Philip, as in John 14:9, ‘Philippe, qui videt me, videt et Patrem,’ ‘Philip, he that seeth me, seeth the Father also.’ I understand this person to be that Word, with which God created all things, even as Moses declares, in Gen. 1:3, ‘Dixit Deus, fiat Iux,’ ‘God said, Let there be light:’ and even as David says, in Psalm 33:6, ‘Verbo Domini coeli firmati sunt,’ ‘By the Word of the Lord were the heavens made.’ By this same Word I understand, that God upholds all things, conformably to that passage (John 1:4), ‘In ipso vita erat,’ ‘In Him was life;’ and to that in Heb. 1:3, ‘Portans omnia verbo virtutis suae,’ ‘Upholding all things by the Word of His power.’ I understand this same Word, whom, by the operation of the Holy Spirit, God clothed with flesh in the womb of the most holy Virgin, with the design of reinstating all things by Him, even as He created them all by Him, and upholds them all by Him; and I understand that this Word of God was, as Isaiah declares in Is 53:10, prosperous in Christ, inasmuch as that was accomplished which God purposed in Him and by Him: and thus I understand that He is one and the same Word of which St. John (1:1) declares, ‘In principio erat verbum, et verbum erat apud Deum, et Deus erat verbum,’ ‘In the beginning was the Word, and the Word was with God, and the Word was God;’ and further in verse 14, ‘Et verbum caro factum est,’ (Jn 1:14) ‘And the Word was made flesh;’ and with that of which St Paul declares, in Col. 1:16, ‘Quoniam in ipso condita sunt universa in coelis el in terra,’ ‘For by Him were all things created that are in heaven and in earth.’

But setting myself to investigate in what this divine generation of the Son of God, of the Word of God, consists; in what manner the Son is begotten of the Father; for what reason the Word is called the Son, and the Son is called the Word; I find myself so incapable of grasping this knowledge, that I am afresh confirmed in what I wrote in Consideration XCV., declaring that just as the worms, which are engendered by the corruption of the earth, are wholly incapable of understanding the mode in which one man is generated by another, so men that are begotten by carnal generation are wholly incapable of understanding, not only the mode in which the Son of God was begotten, but likewise the mode in which the sons of God are begotten by the Holy Spirit of God. And had I understood in what manner Moses and David, St John and St Paul, understood that God created all things by His Word, I should understand this divine secret upon the investigation of which I am engaged, in which I proceed to consider the power with which Christ did whatever He pleased in the state of humiliation, being instantaneously obeyed by His creatures, and obstructed by none of them more than was permitted.

Should it please God to render me capable of understanding this divine secret before I quit this present life, I will add hereto what He shall teach me, to His glory and that of Christ, and of those who are the sons of God in Christ and through Christ Otherwise I shall content myself with this, that I am certain I shall see with these bodily eyes, in the life eternal, what I now desire to see with the eyes of my mind: and, in the meanwhile, I rejoice in what I know at present, that this Word of God is the Son of God; with whom and by whom God has created and restored all things; that He is of the same substance with the Father; that He is one and the same in essence with Him; and that like Him He is eternal.^[8] I understand that the Holy Spirit, accommodating Himself to our incapacity, in speaking with us, employs words in use amongst us, such as these, ‘Word’ and ‘Son,’ — not that we can, through them, comprehend the divine secret, but in order that we may have some name for it. With reference to this divine generation, I understand that Christ is the first-born Son of God; by His eternity, that He ever has been Son, and that He is the only-begotten Son of God; by His individuality, that He alone is Son by generation, all others that are sons being so by regeneration. As regards this divine generation of Christ, I understand that there has not been in Him either decrease or increment: He was the same prior to His incarnation, that He was at His incarnation, and that He is in glory.

With reference to His human generation, I understand that Christ was, by the operation of the Holy Spirit, begotten in the womb of the most holy Virgin; but in what manner I do not know: it is sufficient for me to know that the flesh with which the Word of God clothed Himself in the world, was taken from that most holy Virgin, because, according to this flesh, I know Christ as the son of David and Abraham; and I see already partly fulfilled in Him the promises of God, made to David, as to the perpetuity of the kingdom in his seed, and made to Abraham as to the multiplication of his seed and as to his inheritance of the world: and I expect to see them entirely fulfilled in the life eternal, when the resurrection of the just shall have been accomplished.

With reference to this human generation, I recognise in Christ two epochs, the one of shame and the other of glory.

In the period of abasement, I recognise Him as a man passible and mortal, with all the miseries which, being connected with passibility and mortality, are aggravated to the man who lives in poverty: and I recognise Him with a flesh similar to my own, excepting that His was not sinful flesh, nor flesh subject to sin, as mine. In this period I recognise Christ as very lowly and very meek, esteeming Himself to be what He was in that mode of being in which He was clad in flesh, as one disguised amongst men, in order that He might be treated as a man by men. I recognise Christ at this period as perfectly obedient to His eternal Father, perfectly free from all sin, and at the same time perfectly righteous and perfectly holy; so that He could safely say to those who persecuted and calumniated Him, as reported in John 8:46, ‘Quis ex vobis arguet me de peccato?’ ‘Which of you convinceth me of sin?’ and St Paul might well say, speaking of Him (2 Cor. 5:21), ‘Eum qui non noverat peccatum,’ ‘He who had known no sin;’ and St Peter, in 1 Pet. 2:22, ‘Qui peccatum non fecit, negue est inventus dolus in ore ejus,’ ‘Who did no sin, neither was guile found in his mouth.’ And the Scriptures are everywhere replete with testimonies to this innocency of Christ, as a fact most necessary to be understood by all those who recognise themselves as righteous in Him, and through Him.

In the period of exaltation, I recognise Christ as man impassible and immortal, and I recognise Him as perfectly glorious and perfectly triumphant, as the person who has acquired absolute power in heaven and on earth, having for God’s elect acquired the kingdom of God, and that they should be heirs of God: having slain them all in Himself, raised them all up in Himself, and glorified them all in Himself, so that their state comes to be identical with His. In this period, I recognise Christ as Lord, as Head, and as King of God’s people, of God’s Church, and of God’s elect.

I recognise Christ as Lord of God’s elect, because I understand that He has redeemed them with His precious blood, liberating them from sin, from hell, and from death, in which the first man (Adam) had placed them, and to which he held them obliged and subject; and because the Apostles, in their writings, exult in designating Christ as the Holy One.

I recognise Christ as Head of God’s Church, because I understand, that God having placed His Holy Spirit in Him, with all the treasures of His Godhead, He communicates and distributes them most liberally to those who, being incorporated into Him, belong to God’s Church, to every individual according to his capacity: acting on them as my head does upon my body, to such an extent, that just as my hand, if it could speak, would declare and affirm that it feels that a vital power descends to it from my head, by means of which it lives: so every individual of those who, incorporated into Christ, constitute the Church of God, because endowed with the faculty of speech, declares and affirms that he experiences a spiritual power imparted to him by Christ by means of which he lives a spiritual life. St John understood this when he declared (Jn 1:6), ‘Et de plenitudine Ejus nos omnes accepimus, et gratium pro gratiâ,’ ‘And of His fulness have all we received, and grace for grace;’ and St Paul, in Col. 1:19, understood it so where he says ‘Quoniam in illo complacitum est Patri [omnem plenitudinem] inhabitare,’ ‘It pleased the Father that in Him all fulness should dwell.’

I recognise Christ as King of God’s people, because I understand that it is He who rules and governs them by His Spirit, not only in things internal and divine, as Head, but likewise as God, and in things external and corporeal, as King: in all which things being, as they are, sons of God, ‘aguntur Spiritû Dei,’ ‘they are led by the Spirit of God;’ as St Paul says, in Rom. 8:14. And thus I understand, that the kingdom of God is not called a spiritual kingdom, because it governs us in things spiritual, but because, governing us in things spiritual and corporeal, it does not govern us with an outward law, but with an inward law, which is the government of the Holy Spirit, the Christian spirit. The Holy Scriptures abound with the mention of this kingdom of Christ — Is. 6:1 et seg.; Mich. 5:4; Daniel 7:9 — from which passages I understand that God reigns in this present life but by Christ, and that in the life eternal God will reign but by Himself, for then He will be all in all’ (1 Cor. 15:28).

In this manner I recognise Christ glorious as King amongst God’s people, as Head over God’s Church, and as Lord over God’s elect: and I recognise Christ as lowly, perfectly innocent, and free from all sin, and abounding in every form of righteousness: and I recognise the promises made by God to Abraham and to David, as partially fulfilled in Him: and I recognise Him as the first-begotten and the only-begotten Son of God: and I recognise that He is the Word of God, by which God created all things: and I recognise Him as eternal and consubstantial. And I hold for certain, that just in proportion as the Christian faith shall become more effectual in me, both in modifying and in quickening me, will these recognitions of Christ go on to become clearer and more distinct, by which I shall advance, day by day, in an ever-increasing knowledge of God, to as much as may be known in this life: in the meanwhile, this flesh, being passible and mortal, Is not a material able to support the vision of Christ and of God face to face (1 Cor. 13:12), as I shall see Him in the life eternal.

Having thus determined the conception I ought to hold as to Christ, I proceed to determine the conception I ought to hold of those who are members of Christ, considering each one of them severally as a son of God, not a first-begotten one like Christ, who ever has been Son, but as an adopted Son, through Christ and in Christ; not an only-begotten Son as Christ, who is Son by generation, but regenerated through Christ and in Christ, born a son of wrath, but by the new birth a Son of God: not in a state of glorification, such as that in which Christ is, but in a state of abasement, such as that in which Christ was: not Lord over God’s elect, but one of their number, who, being elected of God, are servants of Christ, redeemed and bought by Christ: not the head of God’s Church, as Christ, but as a member of the Church of God, of which Christ is the Head: not King of God’s people, as Christ, but governed by the Spirit of Christ, by the aid of whose Spirit I know that all the members of Christ are united amongst themselves, and united with Christ Himself, and in the meanwhile united likewise with God, they being in God and God being in them. And thus I see that prayer fulfilled which Christ made to the Father for this union (John 17:11), saying, ‘Ut et ipsi in nobis unum sint,’ &c., ‘And that they may be one in us,’ &c.; and I understand how all Christian perfection consists in this union.

I pray God that He may impress it in such a manner upon my memory, that it may not seem to leave it or to depart from it for one moment, in order that I may never do anything that may be unworthy of this union, which I recognise as instituted by my Christ, who is my Lord, my Head, and my King; to whom be glory, with the Father and the Holy Spirit Amen.

Consideration CX

That spiritual gifts are not understood, until they are possessed.

The highest testimony to Christian life is this: that in proportion as the Christian advances towards perfection in Christian practice, so does he advance in distinctness of Christian views. Nay, I hold it to be certain, that the same Christian spirit which leads him to progress towards perfection in practice, leads him to distinctness of views, to such an extent that it is scarcely possible to understand whether the distinctness of views be assignable to the perfection of practice, or whether the perfection of practice be assignable to the distinctness of views: and therefore it is safe to say that both one and the other are due to the Christian spirit, which marvellously operates, both the one and the other, in those persons who accept the Gospel of Christ. I have stated this for the following reason, — that having regarded the matter of Christianity not as science, but as experience, I have endeavoured to make this truth intelligible to individuals by numerous illustrations. I never satisfied my own mind so that it could appear to me, that I had expressed my views in my own way, until now, when to my own judgment, having apprehended it more distinctly, it seems to me that I am better enabled to express it: and thus I say, that I find the difference between belief and acceptance of the Christian graces, faith, hope, and charity, with the human understanding; or with the Christian spirit, to be the same that I find between acceptance and approval of those three natural virtues, magnanimity, courage, and liberality, and the actual possession of them. I mean to say, that just as there are men who, hearing these three natural virtues, and their perfection, spoken of, although they do not recognise them in themselves, approve and receive them as good; so there are likewise men who, hearing those three gifts of God, faith, hope, and charity, and of their perfection and efficacy, spoken of, although they do not recognise them in themselves, approve and receive them as good, believing that they who accept the grace of the Gospel enjoy remission of sins and reconciliation with God, through Christ, and approving the hope with which they may expect the felicity of eternal life, and the love with which they love God above everything, and love their neighbour as themselves. I say, moreover, that just as they who approve of these three natural virtues, whilst they do not possess them, although they may be pleased to hear them spoken of through the desire they have to possess them, nevertheless it is not such as to give them full satisfaction. Nay, when they look into themselves and find themselves without them, they grieve and are discontented, and so much the more, as they appear to them the more perfect, because so much the more they lose the hope of being able to attain them: — precisely so they who approve the three gifts of God, but do not possess them, though they may be pleased to hear them spoken of, through the desire they have to possess them, nevertheless it is not such as to give them full satisfaction. Nay, when they look into themselves and find themselves without them, they grieve and are discontented, and so much the more, as the gifts appear to them more perfect, because so much the more they lose the hope of being able to attain them. But proceeding further, I say, that just as whenever it should come to pass that the men who approve the three natural virtues, but do not possess them, should come to possess them, and to recognise themselves magnanimous, brave, and liberal, they would declare that they had never rightly understood the merits of these three virtues previously; and they would far otherwise enjoy to hear them spoken of, recognising them in themselves, and though it might grieve them to find themselves imperfect in them, it would not grieve them that they should be as perfect as they are: — so likewise, when it comes to pass that the men who approve the three gifts of God, but do not possess them, come to possess them, because God gives them to them, recognising in themselves faith, hope, and charity, they declare that they never had previously rightly understood what these three gifts of God were, and most fully do they rejoice, and feel satisfaction in hearing them discussed, and so much the more, as they that speak, speak the more highly of them, because they recognise them in themselves: and though they may grieve and be saddened, when, looking into themselves, they recognise themselves as imperfect, it does not grieve them that the gifts should be so perfect as they are; on the contrary, they take pleasure in the fact, and were it possible, they would willingly enhance their perfection to a much higher degree; so great is the satisfaction they experience in the exercise of faith, hope, and love. And this is the mode in which I understand, that just as the individual is incapable of being either magnanimous, or brave, or liberal, until he has magnanimity, courage, and liberality; so he is incapable of believing, hoping, and loving, until by the Christian spirit he has the gift of faith, hope, and charity. And thus the truth, that spiritual and Christian gifts are not understood until they are possessed, becomes so palpable that a man may almost put his finger upon it.

I understand this discourse to involve the following things.

In the first place, it being certain that none are capable of understanding the gifts of God save those who possess them, it is the duty of every one who shall desire to understand them, previously to ask God for them, and not to think that he understands them, until he recognises and feels them within him, as the magnanimous man inwardly recognises and feels his magnanimity.

Secondly, that persons are enabled to say that they recognise and feel the gifts of God within them, if they feel perfect satisfaction when they hear Christian topics discussed; and though they may grieve and be sad when they look into themselves as being imperfect in these gifts, they rejoice and are inwardly content to be as perfect as they are, considering that the more perfect they are, the more does the glory of the Gospel of Christ and of God come to be illustrated, and the more does the baseness and vileness, the infirmity and weakness of Man come to be known.

Thirdly, that just as for a man to be magnanimous involves magnanimity, and to be brave involves courage, and to be liberal involves liberality: — so for a man to accept the grace of the Gospel involves faith, and he is righteous; and to long for the day of judgment involves hope, and he is holy; and to love God and one’s neighbour involves charity, and he is pious.

Fourthly, that just as the magnanimous man does not lose his magnanimity by two or three lapses into pusillanimity, unless that he so far forget himself that, unmindful of sustaining magnanimity, he become pusillanimous, — and that which I affirm of the magnanimous, I affirm of the brave and of the liberal, — so he that is justified through Christian faith does not lose Christian justification through the commission of two or three transgressions, unless he so far forget himself, with reference to faith, that, unmindful of his having been justified by faith, he become unjust; and that which I affirm of the justified one, I affirm of the holy man as to hope, and I affirm of the pious man as to charity.

Whereupon, should any one ask me whether I believe that he who, through the gift of God, possesses faith, hope, and charity, may come to lose righteousness, holiness, and piety, which he has acquired through faith, hope, and charity? I shall reply, that if it be possible for him to lose faith, hope, and charity, it will also be possible for him to lose righteousness, holiness, and piety, the latter being the effects of the former. And I shall say, that I hold it to be more difficult for the man who, by gift from God, possesses faith, hope, and charity, to make himself so depraved as to lose them, and that he should, with them, lose righteousness, holiness, and piety; than for the other, who, through a natural gift, is magnanimous, brave, and liberal, should come to make himself so pusillanimous, so timid, and so penurious, as to lose magnanimity, courage, and liberality. And moreover I say, that as it is a security for the man that is magnanimous, brave, and liberal, to live watchful and distrustful of himself, lest, becoming self-forgetful, he should come to lose magnanimity, courage, and liberality; so likewise it is a security for the righteous, holy, and pious man, to live watchful and distrustful of himself, lest, becoming self-forgetful, he should come to lose faith, hope, and charity, and with them righteousness, holiness, and wisdom. It is indeed true that I should hold the man much more secure, who shall be assured by the inward spirit that he could not in any way come to lose his righteousness, his holiness, or his piety, than another, who should always live carefully and self-suspecting; because I understand that the sense of security, which is in its origin divine, mortifies and slays sinful lusts, just as that which is in its origin human, quickens and incites them. And because I understand, too, that to distrust is, as it were, almost to fear, which, even when proceeding from the Holy Spirit, being peculiar to the Jews, is a characteristic of imperfect Christians: it being characteristic of perfect Christians, of those largely endowed with faith, hope, and charity, to say with St Paul, in Rom. 8:35, ‘Quis nos separabit a charitate Christi?’ ‘Who shall separate us from the love of Christ?’

Here I will add, that just as liberality is so intimately connected with magnanimity, that he cannot be magnanimous who is not liberal; so hope and charity are so intimately connected with faith, that he cannot have faith who has not hope and charity: it being likewise impossible that a man can be righteous, without being pious and holy. But they are incapable of understanding these Christian truths who are inexperienced in Christian subjects; and this experience they alone possess who, through the gift of God, and through the benefit of Christ, possess faith, hope, and charity, and hence are pious, holy, and justified in Christ, and are intent upon apprehending the piety, righteousness, and holiness in which they are apprehended (Phil. 3), being like to God, and to the Son of God, Jesus Christ. Amen.

End of the hundred and ten considerations.

Cf. Camaioni, «DE HOMINI CARNALI FARE SPIRITUALI» Bernardino Ochino e le origini dei cappuccini nella crisi religiosa del Cinquecento, (Dottorato di Ricerca in Storia, Università Roma Tre 2011, p. 164. ↑
Cf. Camaioni, De Homini Carnali…, p. 168. ↑

Thomae Venatorii de Virtute Christiana libri III. Praetera Index additus, praecipuas sententias complectens. Norinberge, M.D.XXIX 414pp. Ariomata quaedam rerum Christianarum, Thomas Venatorij, Ministri pauperum Noremberge. Anno. M.D.XXVI. 8 leaves. ↑
Isaiah 29:11-12,18,23-24. ↑
Inquisitors and their satellites. See also in Dos Diálogos, ed. 1850, p. 285. Inquisitors, friends of Charon, enemies of true Christians. – Tr. ↑
It would seem as though the almost universal mind of Shakspeare had conceived the sentiment or argument of even this recondite work. It is not very likely that he knew the work itself in Italian, yet had he known it he could scarcely have expressed the scope and purport of it more tersely and completely than he has done by these lines in ‘Henry V.,’ Act i. Scene i.: —‘Consideration like an angel came,And whipp’d the offending Adam out of him;Leaving his body as a paradiseTo envelope and contain celestial spirits.’ ↑
[web editor: this note appears in the body of the text; I have placed it here in a footnote] Note to Consideration LXIII: The teaching of Valdés, in Consideration LXIII., as declared by Dr. Boehmer in his article upon the Biography and Writings of Valdés, in Herzog’s Theological and Ecclesiastical Encyclopedia, is this: ‘Valdés would here teach nothing other than that the Holy Spirit, as the fountain of Holy Scripture, stands higher than it; that He alone, from whom it is derived, opens its true understanding, whilst no other spirit can do so, (compare Consideration LXVIII.) That He, moreover, has reserved to Himself the power immediately to reveal the eternal truth there recorded, in order to be read by the aid of His immediate inspiration; and that He actually exerts this inspiration; and that this knowledge taken at the fountain head, is fresher than that got from the conduit, and more abundant than that which is there meeted out. Whence it is evident that any spirit, in contradiction of the Holy Spirit’s speaking in the words of Holy Scripture, would not be a Holy Spirit but an Evil one.’ ↑
Verbum, or Logos. ↑
The Roman soldiers obeyed Jewish instructions. ↑
Here, in this ‘Consideration,’ we find the futile reason the Antitrinitarians made use of to claim Juán de Valdés as one with themselves in doctrine.‘Johannes Valdesius,’ writes Sandius, in Bibliotheca Anti-trinitariorum, Friestadii 1684, p. 2, ‘Johannes Valdesius, Nobilis Hispanus, etc. De eo Ministri ecclesiarum consentientium in Sarmatia et Transylvania, lib. i. cap. 3. De falsa et vera unius Dei Patris, Filii et Spiritus Sancti cognitione, haec scribunt: De lohanne etiam Valdesio, genere et pietate clarissimo, quid dicendum? Qui scriptis publicis suae cruditionis specimina nobis relinquens, scribit, se de Deo ejusque Filio nihil aliud scire, quam quod unus sit Deus altissimus Christi Pater: et unicus dominus noster lesus Christus ejus filius, qui conceptus est de Spiritu Sancto in utero virginis: unus et amborum Spiritus.’Juán de Valdés, a Spanish nobleman, etc. The Ministers of the united churches in Sarmatia and Transylvania, in the third chapter of the first book, on the false and true knowledge of one God the Father, Son, and Holy Spirit, write these things of him: — ‘What must be said also of Juán de Valdés, a most illustrious man both by birth and piety? who, leaving to us in his public writings examples of his learning, writes thus:— “That he knew nothing else of God and His Son than that there is one most high God, the Father of Christ, and our one only Lord, Jesus Christ His Son, who was conceived of the Holy Spirit in the Virgin’s womb: who is one and the Spirit of each.”’In this extract we see also the source or authority followed by Bayle, Bock, Sandius, and the Biographical Dictionaries, copying one from another, none of them having the books of Valdés, by which they might have corrected the opinion, had they wished it. ↑