Seven Treatises, Treatise 2 · Chapter 13
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.
ANd thus (Chriſtian reader) I hauehave 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 beleeuer in Chriſts: that is, that thou ſhouldeſt renounce the euill luſt which ſwarme eueryevery where in the world, and vngodly 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.The ſecond generall branch of the life of the beleeuer. But in all this thou haſt been taught onelyonly 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 vsus, and in the which, Gods people muſt ſhine as lights vntounto the world: Matth. 5.16. Prouer. 19.22▪For this is the glory and beautie of a man, as Salomon ſaith: That which is to be deſired 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 amendment, and conſiſteth in the doing of good workes, I am now to intreate and ſpeake.More hard and excellent to doe good, then to eſchew euill. 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 hauehave 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 according to the truth.
Not to reſt in that.And 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 vntounto good 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 practiſe all duties commaunded,Three branches of this ſecond part of this treatiſe, and which they are. Obiections, if any be. Neceſſitie of rules to liue well by. which otherwiſe might be done to ſmall purpoſe: 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 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 giuegive 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, diſcouragements, and coolings of their zeale, yea oft times dangerous outſtrayings: neither 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 hauehave not been trained: but as they partly ſee by the examples of others, and partly alſo doe geſſe themſelues, but not able to direct their waies ſoundly, as Gods word teacheth. Now the generall rules are theſe: Firſt, knowledge of dutie, with a delighting 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 labouring to keepe a good conſcience, which the Scripture ſo oft and diligently commendeth vntounto vsus. And for the better furthering of vsus herein, theſe vertues are neceſſarie: vprightnes, diligence, and conſtancie.
The firſt rule to liue well, is knowledge.And to begin with knowledge, as it is in all ſciences, profeſſions and trades, that they who goe about to practiſe therein, muſt needes hauehave ſome cleere and good vnderſtanding of thoſe things which appertaine to the ſame; ſo much more in this practiſe of Chriſtian duties, it is requiſite, that he who beleeueth in God (for ſuch an one onelyonly can be a practiſer here) ſhould hauehave 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 knowledge I meane,Knowledge what. ſuch an inlightening of the minde to vnderſtand the will of God about good and euill, that wee hauehave with it ſpirituall wiſedome to applie and referre the ſame to the well ordering of our particular actions, that we reſt not in ſeeing the truth onelyonly, but approoue and allow of it, as that which is fit to counſell and guide vsus: but yet ſo,And to grow in this knowledge. as eueryevery one is able to conceiue and attaine vntounto 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,2. Pet. 1.5. Rom. 2.29. as patience, temperance, and ſuch other like may be practiſed) and that not in the letter onelyonly, but in the ſpirit. And it is that, of which our Sauiour Chriſt ſaith:Iob. 13.17. If ye know theſe things, happie are you if ye doe them.
This heauenly vnderſtanding, if it be loued and delighted in of vsus,VVith this knowledge muſt goe a delight in it. Prou. 2.4. and deſired as gold, and ſought after as ſiluer, and not weighed and eſteemed of vsus, as a thing common and of no value; will with her beautie ſo inflame our hearts, and ſet vsus on fire with the louelove thereof, that we ſhall thinke long, till we hauehave 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:Prou. 2.10. Without this delight no fruit of knowledge. 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 hauehave not this knowledge in greateſt account, and delight not in it, whatſoeuer learning, or wiſedome they hauehave, 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, Ioh. 3 10.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 hauehave not their hearts led by Gods ſpirit to louelove 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 therby, to the end they may follow it as their guide in their whole courſe, as ſeeing 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 other) 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?Knovvledge an excellent gift. or doe I goe about to deface and make both odious? 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 happie eſtate who hauehave them, then ſuch as want them.
But yet this I ſay, that many which hauehave them, hauehave not therewith that which giueth an edge to them, and which maketh them profitable, ſweete, and pretious both to themſelues and others: they hauehave not the ſalt of grace,But without the ſalt of grace vnſauourie. 1. Cor. 13.1. which onelyonly maketh them ſauourie, nor the louelove which onelyonly 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 hauehave 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 hauehave no other fruite of it then earthly and tranſitorie: in oſtentation, and comparing with others, to diſgrace them, and to be counted great maſters when they attaine to great applauſe; when yet indeede many of them hauehave 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, Pſal. 119.99.then the ancient, or men of experience, becauſe I hauehave kept thy commaundements. Therfore with the Wiſeman I conclude, that the delighting in this ſpiritual knowledge, which I hauehave ſpoken of, is one ſpeciall thing, neceſſarie to the leading of a godlie and vpright life; without the which the minde is not good, and conſequently the life cannot bee approoued:Prou. 19.2. ſo that they, who care but little for knowledge to guide them, hauehave as ſmall pleaſure in the godlie life, whatſoeuer they thinke of themſelues: to the ſhame of ſuch I ſpeake it,The ſecond rule. 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 louelove of, and delighting in it; and much more the loathing and contempt of it: I proceed to ſhew, that with ſuch a well affected heart, we muſt practiſe that which is commaunded vsus,Col. 1.10. that is, ſeeke to walke worthie the Lord, and pleaſe him in all things. And this practiſe is the ſecond rule to direct vsus to the life of the beleeuer, 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. Outward, when in our liues wee expreſſe and declare the ſame in our walking, Act. 9.31.
Practiſe, is firſt in an heartie deſire.But to begin with the firſt. We muſt hauehave our hearts prepared and readie to bee ſet on worke, and imployed in any good ſeruice to God, or our brethren, 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 hauehave ſuch awe ouer our affections, as to chooſe, deſire and delight in that which we know to be good, and as occaſion ſhall be offered; yea and to bee vehemently grieued with that which hindreth vsus therein: the members 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 vsus, 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 louelove him with all our heart, Deut. 6.5.ſoule and might.
This ſtrength although where it is not knowne, there is felt no want of it: 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 hauehave 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 zealous 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;Ierem. 48.10. though they hauehave no great example of ſuch practiſe in the world, it will harten them on with courage vntounto the ſame, by the helpe of his ſpirit, which leadeth 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 eueryevery 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 chooſing, 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:Our affections muſt be ſtronger, as the good is greater. (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,How we come by this grace. Epheſ. 4.22. 2. Pet. 1.4. as whereby 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: which (if we remember) doth warrant vsus not onelyonly, that our Lord Ieſus Chriſt hath taken away the guilt, and puniſhment of our ſinne, and imparted to vsus, and giuen freely his obedience; but alſo grace and will to louelove pietie, and goodneſſe; and power, as to kill ſinne, ſo to quicken vsus to newnes of life.Rom. 6.4.5.
So that if we feele it not vſually, and ordinarily, we hauehave loſt and forgone it, either through our forgetfulnes, ſlouth or careles negligence: or if it be through infirmitie weakened in vsus, 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 quenched: whether it be ouerwhelmed with ſorrow, feare, or ſuch like paſſions, or dulled and made blunt in vsus 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,As we deſire, ſo must we indeuour to do good. Pſal. 122.8, 9. which is a branch of the ſecond rule, and helpeth forward to the leading of a godly life; that the beleeuers 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 we indeuor at leaſt, euen where we cannot performe, as occaſion ſhall be offered, 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 vsus, this ought to be as a perpetuall law, that all the members of our bodies, and our particular actions, may all become moſt fit inſtruments and helps to ſhew forth, and expreſſe the ſame. And that is it, which the Apoſtle to the Romans meaneth, when he ſaith:Rom. 6.12.13. Let not ſinne raigne in your mortall bodies, that ye ſhould obey it in the lustes thereof, neither giuegive ye your members as weapons of vnrighteouſneſſe to ſinne, but giuegive your ſelues vntounto God, as they which are aliue from the dead, and giuegive your ſelues as weapons of righteouſneſſe vntounto God.
All parts of our bodies giuen to ſerue God.By this we ſee, that not only the heart with her members, that is, the cogitations 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 hauehave our mindes and hearts inwardly purged,Make a trade of godlines. 1. Tim. 5. but that we ſhould be diligently giuen vntounto eueryevery 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 another (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 conuerſation ſhould be in heauen, that is, that our common courſe of life ſhould be heauenly,2. Cor. 6.3. whileſt we liue here vponupon earth: and that we ſhould not only giuegive 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 vsus herein followe, which are, vprightnes, diligence, and conſtancy or perſeuerance.
The firſt vertue is vprightnes.The firſt then of theſe vertues, which ſhould make our practiſe both inward and outward more pure and perfect, is vprightnes, and that is, when in a ſingle and true heart, we louelove, chooſe and deſire, and doe any good thing, ſpecially becauſe God commaundeth,Deutr. 18.13 Epheſ. 6.14. Iohn 1.17. and for that end. This vertue was commended by our Sauiour in Nathaniel, when he ſaid: Behold a true Iſraelite, 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 againſt idolaters) and cauſe them who hauehave long pleaſed themſelues therein, at length, to crie out of their doings (though admirable in the eyes of others) 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:Pretences in good actions. 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 danger, 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 feruent in a good thing without theſe euill reſpects; and that partly for the commaundement of God: but not only, nor reſolutely for that, but more for other 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 were no vprightnes, if any feare,Pſal. 130.3. 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. Cor. 1.12. This ſhall be our reioycing (if we hauehave any worthy the ſpeaking of) that in ſimplicitie, and godly purenes we hauehave 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 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 ſinglenes of heart in practizing godlines, ſeeing I hauehave 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 hauehave ſet downe one of the vertues 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 hauehave true faith, becauſe no other hauehave any poſſibilitie to enter, and ſet vponupon it. And if thou thinkeſt to ſet vponupon the godly life without it, thou ſhalt offer to God a broken peece of worke:Neceſſitie of thoſe rules and vertues. no better then the offering of Caine; although it ſhall ſeeme to thy ſelfe, to be as holy as the ſacrifice 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 indeuour, maketh the workeman fit to vſe and practiſe it) thou ſhalt finde great eaſe, not onelyonly in withſtanding the deceitfull baites of ſinne, but alſo conſtantly 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,Vnarmed venturing abroade is cauſe of ſore wounds. 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 common 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.
But becauſe I hauehave 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. OnelyOnly one or two obiections, which may ariſe from the doctrine which I hauehave ſet downe, ſhall more fitly be anſwered here.