Divine considerations treating of those things which are most profitable, most necessary and most perfect in our Christian profession by John Valdesso.

CONSID. CVI.

That that which the Scripture calls the knowledge of Good and Evil, the wise men of the world have called, and do call naturall light, Pru∣dence, and humane reason.

BY that which I read of the Creation, and Depravation of man, I consider that a man was first created after the image and likenesse of God, and was put in the garden which they call earthly Paradise; and afterwards eating of the fruit of the Tree of knowledge of good and evil, lost the image and likenesse of God, and was driven out of the earthly Paradise, remaining with the knowledge of good and evil: under∣standing that as it is not naturall for a man ac∣cording to his first creation to abide out of earthly Paradise, so it is not primarily naturall to him to have the knowledge of good and evil. And by that which I experiment in the repara∣tion of man in his regeneration and renovati∣on, considering that for the accepting of the grace of the Gospel, the remission of sinnes, and the reconciliation with God by the justice of God executed on Christ, that so he may en∣ter into the kingdome of God, and to recover the image and similitude of God, and to have the government of the holy spirit he is necessi∣tated to captivate his understanding, and to re∣nounce and mortifie his prudence, humane rea∣son, and naturall light; I understand that that

which holy Scripture calls the knowledge of good and evil, the wise men of the world have called and do call naturall light, prudence, and humane reason. And so I come to understand, that a man is necessitated to captivate his un∣derstanding, to mortifie his own prudence and naturall light, which is the same as to renounce the knowledge of good and evil, that he may obtain Christian reparation, regeneration and renovation. For it is a most just thing, that if he be to recover that which he lost, he should first renounce that which he gained, that is, if he would recover his spirituall light, he is to re∣nounce his naturall light. And if we grant (as it is necessary to grant by that which we read, and experiment) that the reparation of our hu∣mane nature by Christian regeneration and re∣novation, consists in this, that a man accepting the Gospel, and being incorporated in Christ, goes recovering the being, the degree and di∣gnities, in which the first man was created; and goes on leaving the being, the degree and the dignity, in which the first man remained after that he was depraved; It is likewise necessary, that we should grant, that as that which we gain is not naturall to the being which we now hold, so likewise that which we leave was not naturall to the being which we had according to our first creation. Whereby we come clear∣ly to understand, that the naturall light which

we now hold, is not from our first creation, but from our depravation. And besides this, that the spirituall light which we gain by Christ, is from our first creation. And this spirituall light I understand was so naturall to a man in his first creation, as the knowledge of good and evil, and naturall light is now naturall un∣to him. And I suppose, that the first man not acknowledging the spirituall light for a thing properly his, but communicated to him by the favour of God, did desire the knowledge of good and evil, pretending that that would be to him, as it is, naturall. And of this knowledge of good and evil, I understand that a man gets a greater or lesser part, according as he is more or lesse purged, and purified in his affections and ap∣petites, which are according to the flesh. Whence I suppose the wise men of the world have taken occasion to believe, that the know∣ledge of good and evil is a spirituall thing, and is of the first creation of man; not considering that this effect proceeds hence, that as the know∣ledge of good and evil, and the naturall light is a perfection of man in the state of his depravation, so the spirituall light was in the state of his first creation, and is in the state of his reparation.

Against that which hath been spoken two things offer themselves: The first, that by that which S. Paul saith, Rom. 1. that the Gentiles by their naturall light might have known God,

and by that which he saith, Rom. 5. That they might have naturally known the will of God, it seems, that the naturall light is not of the state of the depravation of man, but of the state of his first creation. The second, that it being true, the old Saints as David, and the new Saints as S, Paul, in that which they have written have served themselves of naturall light, of Prudence and humane reason, it seems that it is not evil, nor that it ought to be renounced, left and mortified. To the first I understand it may be answered, that S. Paul willing to convince the Gentiles, inasmuch as they did excuse them∣selves, saying that they could not know God, and therefore worshiped him not; nor could know the will of God, and therefore they had lived viciously; he shews them, that although they had not had the knowledge of God to worship him, nor yet of the will of God to o∣bey it, (which knowledge being by spirituall light was in the first man before his depravati∣on, and abides in Christians in our reparation,) nor the knowledge which the Hebrews had by their holy Scriptures; yet, that they having had the knowledge, that can be gotten with the naturall light by the contemplation of the crea∣tures, and by the testimony of their consciences; and not having done according to that know∣ledge and that will of God, they came to be in fault; neither did there remain any excuse

at all to them. So that from the words of Saint Paul it cannot be gathered, that a Christian man is not to renounce his naturall light, but that the naturall light sufficeth to know God in a certain manner, and to understand the will of God.

To the second thing I understand it may be answered, that the Saints serve themselves in their writings of the knowledge of good and evil, in that of which it is capable; (in which it is also illustrated in them by the spirituall light) And that they have renounced it, and mortified it in that of which it is incapable; that is, in the justification by Christ, in the reconci∣liation with God, in the regiment and govern∣ment of the holy Spirit, and generally in all celestiall, spirituall, and divine things. I under∣stand indeed that the happinesse and perfection of a man, would be much more greater, if that the knowledge of good and evil were totally extinct, and dead, and the spirituall light were totally kindled, and alive in them. But I un∣derstand, that the flesh as it is passible and mor∣tall, is not a subject fit for so great felicity. And I understand that this shall be after the resurre∣ction, when it shall have obtained impassibility and immortality; in the mean time it is necessary, that the Saints should serve themselves with the knowledge of good and evil, and with naturall light, because they converse, and deal toge∣ther

with men, who serve themselves with the same knowledge, & with the same light, follow∣ing in that the counsell of Christ, be you wise as serpents, Matth. 20. and that which Saint Paul saith, be you wise in understanding, 1. Cor. 14.

Here two things offer themselves unto me:

The first, because the knowledge of good and evil, the naturall light, prudence and hu∣mane reason are in a man through his disobedi∣ence to God, and are in the state of depravati∣on, it comes to passe that this knowledge, this light, and this prudence never give man true fe∣licity, nay rather as Solomon affirms, Ecclesi∣astes 1.18. As science, light and wisdome in∣crease, so affliction, anguish and sorrow in∣crease; and therefore felicity decreaseth.

The second, considering that Adam before he had the knowledge of good and evil, was not ashamed to stand naked; and after he had the knowledge of good and evil, was ashamed and clothed himself; I come to understand, that whilest a man hath the spirituall light, and serves himself thereof, he knows no defect in any of the works of God, nor doth pretend to correct and amend them. And whilest he hath the knowledge of good and evil, and serves himself thereof, he knows defects in the works of God, and pretends to correct and amend them; such is the arrogancy of men, who glory to have the knowledge of good and

evil, to have much naturall light, much pru∣dence, and much humane reason. And such is the humility of the men which have the spiritu∣all light, that they look upon all the works of God, and acknowledge them to be most perfect, holy and good; these are they who stand in the kingdome of God, standing by the faith of the Gospel, incorporated in the sonne of God Jesus Christ our Lord.