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

CONSID. LXXI.

Upon the most holy prayer of our Saviour.

IN the most holy prayer of our Saviour I consider all this: First, that calling God Fa∣ther, it becomes me to reduce my self to hope from God all that which an obedient son may hope from a most good, and loving Father. And albeit I am a disobedient sonne, it matters not: for God considers me not by that which I am of my self, but by that which I am by Christ, of whom I am a member, and who was a most obedient Sonne; through which Sonship I call God Father.If I should call him Father for the common generations sake, my being would be of importance, but calling him so through particular genera∣tion, ••y being imports not to make me obe∣dient or disobedient, but as I have said the be∣ing of Christ, who was most obedient. And furthermore I understand, that it is necessary, that I should reduce my self to be with God such an one, as a good and obedient Son is with his Father.

Secondly, I consider that saying Our, I pre∣suppose, that I hold for brethren all those, who through regeneration, hold God for their Fa∣ther, and that I ought to govern my self with them, as with brethren.

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

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

Humane wisdome not finding holinesse, not justice in many of those things which befall men in this life, flying from the inconvenience of attributing injustice to God, falls into an∣other inconvenience, depriving God of his par∣ticular providence in all things. And the holy spirit knowing in all things holinesse, and ju∣stice on Gods part, doth not doubt to attribute them all to God; desiring that men captivating the judgement of their own humane wisdome, should sanctifie the Name of God, confessing, and holding that God doth all things, and that in all things is holinesse, and justice. There are some men, who sanctifie God in the things which they judge good, drawing themselves back in those things which they judge to be evil. And there are other men, who sanctifie God generally in all things, but with the mouth, and not with the heart. And the desire of

the pious Christian is, that God should be san∣ctified in all things, and that the sanctification should come from the heart; for in this manner God will be sanctified.

Fifthly I consider, that the proper and conti∣nuall sighing of a pious Christian consists in the desire that the kingdome of God should suddenly come, when the resurrection of the just being made, Christ shall resigne the kingdome to his eternall Father. For that shall be proper∣ly the kingdome of God, inasmuch as the just shall be governed immediately by God, seeing God himself face to face. God reignes in this present life in the just, but by Christ, as he gives light but by the Sunne: and God shall reigne in life eternall by himself, as by himself he shall give light.

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

Seventhly I consider, that the pious Christi∣ans feeling, that through the curse for the first mans sinne it results, that they eat their bread with sorrow and care, they demand of God, that freeing them from the solicitousnesse and the

grief, he would provide them of ordinary susten∣tation, in such manner that they may be provi∣ded and sustained according to their necessities, without grief or solicitousnesse; acknowledging their sustentation onely from the liberality of God, and even in this beginning to feel the re∣medy of the first mans sinne, together there∣with feeling the benefit of Christ.

Eighthly I consider, that the pious Christians, not because they make any doubt of the gene∣rall pardon which they have had by the justice of God executed on Christ, for of this they are most assured; but because they rejoyce to re∣member themselves that they are debtours; which remembrance breeds in them humility in the sight of God; they ask alwayes of God, that he would pardon them those things, for which he might in justice punish them. And I understand, that they alledge the pardon which they have given to them who were their deb∣tours, rather to oblige themselves to pardon, then to oblige God that he should for such cause pardon them. This I understand thus, by that which Jesus Christ himself addes in the Gospel, saying, If you pardon, you shall be pardoned.

Ninthly I consider, that the pious Christi∣ans knowing their own weaknesse, fear tempta∣tion, inasmuch as it may sever them from Chri∣stian decorum; and knowing herewith the neces∣sity which they have to be mortified with tem∣ptations,

they demand of God, not that he should not tempt them, but that the temptati∣ons may be of that quality, that they should not make them to loose the Christian decorum.

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

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

Notes

• Though this were the Au∣thors opinion, yet the truth of it would be examined. The 98. Consid. about being justified by faith, or by good works, or condemned for unbelief or evil works, make plain the Authors meaning.