Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading and guiding to true happines, both in this life, and in the life to come: and may be called the practise of Christianitie. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learne how to leade a godly and comfortable life euery day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.

CHAP. 13. Of the summe, and manner of handling this second part of a godly life: and particularlie of the rules to be obserued for the effecting of it: namely, knowledge and practise.

[ D]

ANd thus (Christian reader) I haue set downe to thee, one part of the life, which God requireth of thee, whosoeuer thou art, who lookest for saluation at his hands, being a be∣leeuer in Christs: that is, that thou shouldest renounce the euill lust which swarme euery where in the world, and vn∣godly life following the same: and how this should be done, and how farre thou maist attaine hereunto, euen so farre as mans frailty will permit, and not as the vnbeleeuers: only be sure that thou hast this in some measure wrought in thee in truth.* 1.1 But in all this thou hast been taught [ E] onely to cast off that which is sinfull and naught; which to doe, is (no doubt) a great part of godlinesse: but there hath been nothing said of the manifold pointes of dutie on the other side, and of the goodnesse which is to be found in vs, and in the which, Gods people must shine as lights vnto the world:* 1.2 For this is the glory and beautie of a man, as Salomon saith: That which is to be de∣sired of a man, is his goodnesse. Of this life therefore, which must be wrought in stead of the former euill conuersation, and bringeth foorth fruites of amend∣ment,

and consisteth in the doing of good workes, I am now to intreate [ F] and speake.* 1.3 And as this is more hard to attaine to, then the other: (as hard as that is) so it is farre more pretious, and beautifull to bee doing of good, then to auoide euill; though he is a rare man, who is not to be charged that way.

The which I say, first, that they may see what a great portion they haue euen in this world, whom God hath framed thereunto, how contemptible soeuer their estate be to them, who know it not, neither can iudge of it accor∣ding to the truth.

* 1.4And secondly, that they, who rest in it, and can say, they hope, yea see no great euill in them, may know, that if they bee not also giuen vnto good [ G] workes, the greatest perfection that they can reioyce in, is this, that they are but halfe christians.

But the matter is much and large, which must needes be handled in the laying forth of this point, to shew fully and cleerely for the simple hearted Christian, what this part of a godly life is: therefore I will make no longer stay in any thing (as neere as I can) then I must needes.

First then, I will set downe some generall rules to direct thee how to pra∣ctise all duties commaunded,* 1.5 which otherwise might be done to small pur∣pose: then I will more particularly shew, wherein this part of godlines, or of doing good, doth consist: that is to say, in duties of holines to God: and in [ H] righteous dealing towards men, with reasons of both: lastly, I will answere some obiections brought against the godly life.

And where I say I will giue thee rules which shall helpe thee to practise the godly life, marke them well: for because this point is not well learned, therefore many which would gladly liue well, attaine to it in no good sort to bring it in credit with others, but meete with many vnsetlings, discourage∣ments, and coolings of their zeale, yea oft times dangerous outstrayings: nei∣ther finde the going about it so pleasant, as toilesome and tedious. And it is so in great part, because it is a worke whereto they haue not been trained: but as they partly see by the examples of others, and partly also doe gesse them∣selues, [ I] but not able to direct their waies soundly, as Gods word teacheth. Now the generall rules are these: First, knowledge of dutie, with a deligh∣ting therein. Secondly, practise of that which wee know; the which practise or indeuouring to follow that which we know, is that liuing by faith, or labou∣ring to keepe a good conscience, which the Scripture so oft and diligently com∣mendeth vnto vs. And for the better furthering of vs herein, these vertues are necessarie: vprightnes, diligence, and constancie.

* 1.6And to begin with knowledge, as it is in all sciences, professions and trades, that they who goe about to practise therein, must needes haue some cleere and good vnderstanding of those things which appertaine to the [ K] same; so much more in this practise of Christian duties, it is requisite, that he who beleeueth in God (for such an one onely can be a practiser here) should haue some true knowledge, what is good and godly, that he may discerne it from the contrarie, and of things good, which are the best; so that by know∣ledge I meane,* 1.7 such an inlightening of the minde to vnderstand the will of God about good and euill, that wee haue with it spirituall wisedome to ap∣plie

[ A] and referre the same to the well ordering of our particular actions, that we rest not in seeing the truth onely, but approoue and allow of it, as that which is fit to counsell and guide vs: but yet so,* 1.8 as euery one is able to con∣ceiue and attaine vnto that which I say, that both he may grow and increase in this knowledge, who is indued with the greatest measure of it alreadie: and he may not be discouraged that hath any true measure of it at all. This knowledge, S. Peter saith, must be ioyned with faith (that particular duties,* 1.9 as pa∣tience, temperance, and such other like may be practised) and that not in the let∣ter onely, but in the spirit. And it is that, of which our Sauiour Christ saith:* 1.10 If ye know these things, happie are you if ye doe them.

[ B] This heauenly vnderstanding, if it be loued and delighted in of vs,* 1.11 and de∣sired as gold, and sought after as siluer, and not weighed and esteemed of vs, as a thing common and of no value; will with her beautie so inflame our hearts, and set vs on fire with the loue thereof, that we shall thinke long, till we haue been led by it to the practising of that which we know (being the way to the King palace) which is farre more pretious then the knowledge it selfe, and will most certainly follow the same. Therefore Salomon saith:* 1.12 If knowledge once enter into thine heart, and wisedome delight thy soule, then shall vnderstanding preserue thee, and counsell shall keepe and direct thee. And they who haue not this knowledge in greatest account, and delight not in it, whatsoeuer learning, or [ C] wisedome they haue, they are as farre from practise of it, or bringing foorth the fruite thereof in their liues, otherwise then ciuilly, as if they were blinde and ignorant like the common sort: which in Nichodemus,* 1.13 a great man in Israel, and other of the Pharisies and Scribes is easie to be seene.

And this is the cause why many which are learned, and of the Ministerie, or otherwise, wittie, and acquainted with the Scriptures, are farre from a godly life indeede, for that they haue not their hearts led by Gods spirit to loue and delight in this knowledge of Gods sacred will (vnles it be for some earthly aduantage, which they hope for thereby, or for vaine glorie) more thē all other things beside: nor spiritual wisedom to square their actions ther∣by, [ D] to the end they may follow it as their guide in their whole course, as see∣ing it worthy to set their delight therein: but account that a foolish thing, and easie to be attained (when yet it is the most pretious, and the hardest of all o∣ther) yea, a farre more hard and difficult matter, then the getting of all their learning by labour and studie. What then doe I say? that their learning and great knowledge is nothing?* 1.14 or doe I goe about to deface and make both o∣dious? No, I am farre from it: but rather I say freely, that they are great and excellent gifts of God: and by many degrees, they may be neerer to an hap∣pie estate who haue them, then such as want them.

But yet this I say, that many which haue them, haue not therewith that [ E] which giueth an edge to them, and which maketh them profitable, sweete, and pretious both to themselues and others: they haue not the salt of grace,* 1.15 which onely maketh them sauourie, nor the loue which onely maketh them fit to edifie (whereas knowledge without it, pusseth vp, and the tongues of Angels to expresse it, were but as a tinckling cymbale:) Neither haue they eye-salue to see that, except in humilitie they be content, yea glad to be led in their dailie conuersation by the light and helpe of the same; they haue no other fruite

of it then earthly and transitorie: in ostentation, and comparing with others, [ F] to disgrace them, and to be counted great masters when they attaine to great applause; when yet indeede many of them haue not the sweete fruite of it themselues, nor shew that amiable vse of it to others, as some meane countrie men which labour faithfully to make conscience of that which they know. And I say with the Psalmist, that he who hath fewer gifts of vnderstanding, so as he liue after them which he hath, is wiser then they: for thus hee saith: Thou hast made me wiser then my teachers,* 1.16 then the ancient, or men of experience, be∣cause I haue kept thy commaundements. Therfore with the Wiseman I conclude, that the delighting in this spiritual knowledge, which I haue spoken of, is one speciall thing, necessarie to the leading of a godlie and vpright life; without [ G] the which the minde is not good, and consequently the life cannot bee ap∣prooued:* 1.17 so that they, who care but little for knowledge to guide them, haue as small pleasure in the godlie life, whatsoeuer they thinke of themselues: to the shame of such I speake it,* 1.18 who say in their hearts, they know enough for their parts (for if they knew more, they must follow more.)

Therefore condemning both bare literal knowledge, without the loue of, and delighting in it; and much more the loathing and contempt of it: I pro∣ceed to shew, that with such a well affected heart, we must practise that which is commaunded vs,* 1.19 that is, seeke to walke worthie the Lord, and please him in all things. And this practise is the second rule to direct vs to the life of the belee∣uer, [ H] and is both inward and outward: inward, when in resolution of our minds, and desire and purpose of heart we doe it, Psal. 119.10. Act. 11.23. Out∣ward, when in our liues wee expresse and declare the same in our walking, Act. 9.31.

* 1.20But to begin with the first. We must haue our hearts prepared and readie to bee set on worke, and imployed in any good seruice to God, or our bre∣thren, as I shewed at large before in the renouncing of euill (and therefore the lesse shall be spoken of it.) And this well ordering of the heart, is a most precious grace of God, as without the which, no good can be well done. But when wee haue such awe ouer our affections, as to choose, desire and delight [ I] in that which we know to be good, and as occasion shall be offered; yea and to bee vehemently grieued with that which hindreth vs therein: the mem∣bers and powers of our mindes shall be readie to put in vre and practise the same.

Therefore this inward readines of the minde and feruent desire of the heart (we see) must be blowne vp in vs, and nourished as a sparkle or coale of fire: that (as it may bee obtained) there may bee some abilitie and strength thereunto. For the which cause, the Lord requireth, that wee loue him with all our heart,* 1.21 soule and might.

This strength although where it is not knowne, there is felt no want of it: [ K] yet such as see it requisite in their actions, doe soone feele it to be missing, and a great piece of the beautie of those workes which are done without it, to be wanting. As when they are gone about coldly and in deadnes of spirit: and so likewise, they can best tell, how well it beseemeth their actions, who haue obtained it of God, and testifie it throughout the course of their liues. For when men vnderstand, that God hath so appointed, that they should be zea∣lous

[ A] in doing their duties, as remembring that of him they shall receiue their reward, and that his busines ought to be gone about feruently and with conscience;* 1.22 though they haue no great example of such practise in the world, it will har∣ten them on with courage vnto the same, by the helpe of his spirit, which lea∣deth thereto. And yet if the zeale of Gods house consumed them, as the Prophet saith, it did him; this were no perfection, but that which ought to be laboured for, as euery one may attaine it; and in the whole course of mens dealings and duties to God, some measure of it: in so much, as where it is not found and inioyed of men, they should count it their sinne.

And here this one thing is to be considered, that our affections of choo∣sing, [ B] and imbracing good things be so ordered, that they may be equally more slacke or strong, as the goodnesse of the thing shall be greater or lesser:* 1.23 (as in praying to God, rather then giuing their due to men.) Also that (in an equall comparison) the duties of holines to God, be preferred before duties to men: and with more bending our force and strength, when we goe about to performe them, rather then these.

And if it be demaunded here, how we shall come by such grace,* 1.24 as where∣by we shall be able to imbrace, choose, and follow the good, which we know: I answere: that we receiued such grace, when we first beleeued in Christ; whereby our hearts were purified, and clensed from the strength of our old corruption: [ C] which (if we remember) doth warrant vs not onely, that our Lord Iesus Christ hath taken away the guilt, and punishment of our sinne, and impar∣ted to vs, and giuen freely his obedience; but also grace and will to loue pie∣tie, and goodnesse; and power, as to kill sinne, so to quicken vs to newnes of life.* 1.25

So that if we feele it not vsually, and ordinarily, we haue lost and forgone it, either through our forgetfulnes, slouth or careles negligence: or if it be through infirmitie weakened in vs, wee ought to stirre vp our selues with cheerefull confidence, to the recouering of it againe, and not to be content to be spoiled of so great a treasure. But if this earnest desire after goodnesse, and vehement zeale of honoring God by that which we know, be quench∣ed: [ D] whether it be ouerwhelmed with sorrow, feare, or such like passions, or dulled and made blunt in vs through lightnes, and in following the desire of our hearts amisse, we are in no wise fit to honour God in any seruice. Thus much of the first part of practise, namely inward.

I will now goe forward with the second part,* 1.26 which is a branch of the se∣cond rule, and helpeth forward to the leading of a godly life; that the be∣leeuers may, by it, be able to guide themselues aright, and with much ease, in respect of those, who be not acquainted therewith. And this it is, that in well doing, we stay not in our good desires, and in the readines of the heart to doe good, but procure, accomplish and performe the same duties outwardly; that [ E] we indeuor at least, euen where we cannot performe, as occasion shall be of∣fered, and that in one commaundement as well as in another, so farre as it may be obtained. So that in all parts of sanctifie and holines, which shall be wrought in, and by vs, this ought to be as a perpetuall law, that all the mem∣bers of our bodies, and our particular actions, may all become most fit instru∣ments and helps to shew forth, and expresse the same. And that is it, which the Apostle to the Romans meaneth, when he saith:* 1.27 Let not sinne raigne in

your mortall bodies, that ye should obey it in the lustes thereof, neither giue ye your [ F] members as weapons of vnrighteousnesse to sinne, but giue your selues vnto God, as they which are aliue from the dead, and giue your selues as weapons of righteousnesse vnto God.

* 1.28By this we see, that not only the heart with her members, that is, the cogi∣tations and desires in those which are iustified by faith, must be consecrated to the honour and seruice of God, but also the bodie with the parts thereof; the eare in hearing, the tongue in speaking, the eye in seeing, &c. that so we should be his wholy: and in one part of our life, as well as another, doe that which pleaseth him.

No man doubteth, but that we should doe good works, as well as haue [ G] our mindes and hearts inwardly purged,* 1.29 but that we should be diligently giuen vnto euery good worke, and make a trade of godlines, to applie and follow it; so that while we doe one good dutie, we should not neglect ano∣ther (which in good husbandrie about things of this life is much regarded:) that few will grant, or be readie to yeeld thereto: yea and that our conuersa∣tion should be in heauen, that is, that our common course of life should be hea∣uenly,* 1.30 whilest we liue here vpon earth: and that we should not only giue no occasion of offence in any thing, but also in all things seeke to approue our selues as the faithfull seruants of God. Thus much of the rules: the vertues which further vs herein followe, which are, vprightnes, diligence, and constancy or [ H] perseuerance.

* 1.31The first then of these vertues, which should make our practise both in∣ward and outward more pure and perfect, is vprightnes, and that is, when in a single and true heart, we loue, choose and desire, and doe any good thing, specially because God commaundeth,* 1.32 and for that end. This vertue was commended by our Sauiour in Nathaniel, when he said: Behold a true Israe∣lite, in whom there is no guile. Many actions, otherwise feruent enough, for want of this sinceritie, are but froth (as were the hot enterprises of Iehu a∣gainst idolaters) and cause them who haue long pleased themselues therein, at length, to crie out of their doings (though admirable in the eyes of others) [ I] and to say, they were but hypocrisie.

There are many starting holes in the denne of our hearts, and many waies we can deceiue ourselues, that the good which we doe, is not as it seemeth: but as it is not all gold that doth glister, so the touchstone of Gods word doth finde much drosse therein:* 1.33 yea, the Lords weights of the Sanctuarie doe proue them light and windie, which in our iudgements and perswasions were weightie and substantiall.

We are brought oft times to be earnest in good causes, and to further them, as for friendship of others, and for companie sake: so for malice, for our commoditie, vaine glorie, and for feare of some sore punishment or dan∣ger, [ K] if we should doe otherwise: when our pretence in all these, is, that it is good, and commaunded; yea and we meane well many times, and are fer∣uent in a good thing without these euill respects; and that partly for the com∣maundement of God: but not only, nor resolutely for that, but more for o∣ther considerations, then that: Therefore we are found to be others, then we would. Although I would not be taken, as though I should meane, that there

[ A] were no vprightnes, if any feare,* 1.34 or other fleshly respects should be mixed therewith (so as we be not ruled by them) for otherwise our best actions are mixed with corruption.

And thus I conclude this point as the former, and say with the Apostle:* 1.35 This shall be our reioycing (if we haue any worthy the speaking of) that in simplicitie, and godly purenes we haue our conuersation in the world among men: This vertue therefore (I meane faithfulnes, and vprightnes) going with our practise, in performing the duties which we knowe, shall both set our selues about them with more roundnes, and (as farre as they can be discerned) shall cause them to shew more beautie to others, and raise more admiration in [ B] them.

Now if this should be thought needeles of some which shall reade it, that I speaking of the true Christian, doe vrge and require vprightnes and sin∣glenes of heart in practizing godlines, seeing I haue said as much before in the chapter of renouncing sinne: I answere, that it is alike requisit in both: and that as well we shew integritie in the practise of good duties, as in the forsaking of euill. And thus with the rules, I haue set downe one of the ver∣tues namely vprightnes: which is necessarily to be learned and kept of all such as hauing obtained the gift of true faith, doe set themselues to lead a godly life: I say, such as haue true faith, because no other haue any possibilitie [ C] to enter, and set vpon it. And if thou thinkest to set vpon the godly life with∣out it, thou shalt offer to God a broken peece of worke:* 1.36 no better then the offering of Caine; although it shall seeme to thy selfe, to be as holy as the sa∣crifice of Abel.

But if thou hast tasted aright of this gift of faith, and then going about to leade a godly life; thou being soundly instructed in these rules, before set downe, and perswaded that they with the vertues here added, must guide and helpe thee to the right performing of all dutie; then (euen as skill and vnderstanding of the rules in any science or trade, with willingnes and in∣deuour, maketh the workeman fit to vse and practise it) thou shalt finde great [ D] ease, not onely in withstanding the deceitfull baites of sinne, but also con∣stantly breake through many and diuers lets, which thou shalt meete with, that they shall not withhold thee from going forward in thy Christian course. For it is mens naked, and vnarmed venturing, and going abroade in the world (which is as a shop of vanitie and inticements) it is this, I say,* 1.37 that maketh them come home with so many deadly wounds, fearefull falles, and greeuous offences, (I speake of the better sort of people, as well as of the com∣mon professors, though the worst seldome feele them) and they shall neuer finde it otherwise till they doe better addresse themselues and be furnished, as hath been said, to this great worke of Christianitie.

[ E] But because I haue appointed a more conuenient place hereafter, where I shall more fully speake of the armour, which God hath prepared for the safekeeping of his, I referre the reader thither, for more full satisfying of him about this matter. Onely one or two obiections, which may arise from the doctrine which I haue set downe, shall more fitly be answered here.

Notes

• * 1.1

  The second ge∣nerall branch of the life of the beleeuer.
• * 1.2

  Matth. 5.16. Prouer. 19.22▪
• * 1.3

  More hard and excellent to doe good, then to eschew euill.
• * 1.4

  Not to rest in that.
• * 1.5

  Three bran∣ches of this se∣cond part of this treatise, and which they are. Obiections, if any be. Necessitie of rules to liue well by.
• * 1.6

  The first rule to liue well, is knowledge.
• * 1.7

  Knowledge what.
• * 1.8

  And to grow in this know∣ledge.
• * 1.9

  2. Pet. 1.5. Rom. 2.29.
• * 1.10

  Iob. 13.17.
• * 1.11

  VVith this knowledge must goe a de∣light in it. Prou. 2.4.
• * 1.12

  Prou. 2.10. Without this delight no fruit of know∣ledge.
• * 1.13

  Ioh. 3 10.
• * 1.14

  Knovvledge an excellent gift.
• * 1.15

  But without the salt of grace vnsa∣uourie. 1. Cor. 13.1.
• * 1.16

  Psal. 119.99.
• * 1.17

  Prou. 19.2.
• * 1.18

  The second rule.
• * 1.19

  Col. 1.10.
• * 1.20

  Practise, is first in an heartie desire.
• * 1.21

  Deut. 6.5.
• * 1.22

  Ierem. 48.10.
• * 1.23

  Our affections must be stron∣ger, as the good is greater.
• * 1.24

  How we come by this grace. Ephes. 4.22. 2. Pet. 1.4.
• * 1.25

  Rom. 6.4.5.
• * 1.26

  As we desire, so must we inde∣uour to do good. Psal. 122.8, 9.
• * 1.27

  Rom. 6.12.13.
• * 1.28

  All parts of our bodies giuen to serue God.
• * 1.29

  Make a trade of godlines. 1. Tim. 5.
• * 1.30

  2. Cor. 6.3.
• * 1.31

  The first ver∣tue is vpright∣nes.
• * 1.32

  Deutr. 18.13 Ephes. 6.14. Iohn 1.17.
• * 1.33

  Pretences in good actions.
• * 1.34

  Psal. 130.3.
• * 1.35

  1. Cor. 1.12.
• * 1.36

  Necessitie of those rules and vertues.
• * 1.37

  Vnarmed ven∣turing abroade is cause of sore wounds.