Seven treatises containing such direction as is gathered out of the Holy Scriptures, leading…Seuen treatises containing such direction as is gathered out of the Holie Scriptures, leading…
Seven treatises containing such direction as is gathered out of the Holy Scriptures, leading and guiding to true happiness, both in this life, and in the life to come: and may be called the practise of Christianity. Profitable for all such as heartily desire the same: in the which, more particularly true Christians may learn how to lead a godly and comfortable life every day. Penned by Richard Rogers, preacher of the word of God at Wethersfield in Essex.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.
Richard Rogers 1550?–1618London: printed by Felix Kyngston for Thomas Man, 1603
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Even so it is in the spiritual trade. For a man that hath bin taught soundly and plainly out of the word of God, & catechized in the principal points of Christian religion, is able by the help thereof, to make a confession of his faith, and give an account of the hope that is in him: and to answer soundly to §Cquestions that shall be put forth to him. But all this is but the knowledge of the letter, if he go no further: and may delight a good man to see it in him, rather, then yield any great fruit, towards Gods kingdom, to himself. But the Christian, who hath had the proof of this knowledge, that is, how it hath been effectual to him: how it hath assured him of his own salvation: reformed and changed him, and cast out the filthiness of heart and life, which was in him before, and so hath wrought in him many other ways; he (I say) that hath experience of this, hath received another manner of blessing then the other, and is like daily to receive much more.
Euen so it is in the spirituall trade. For a man that hath bin taught soundly and plainly out of the word of God, & catechized in the principall points of Christian religion, is able by the helpe thereof, to make a confession of his faith, and giue an account of the hope that is in him: and to answere soundly to §Cquestions that shall be put foorth to him. But all this is but the knowledge of the letter, if hee goe no further: and may delight a good man to see it in him, rather, then yeeld any great fruite, towards Gods kingdome, to himselfe. But the Christian, who hath had the proofe of this knowledge, that is, how it hath been effectuall to him: how it hath assured him of his owne saluation: reformed and chaunged him, and cast out the filthines of heart and life, which was in him before, and so hath wrought in him many other waies; he (I say) that hath experience of this, hath receiued another manner of blessing then the other, and is like daily to receiue much more.
the things which he heareth, seeth, and doth, to his own use: and by things past thus duly regarded, he learneth and getteth wisdom to advise and guide him for the present, and the time to come: no otherwise, then the experienced husbandman doth in his calling and dealings. And by this we may gather what experience is. Now to show how far it reacheth, we may understand, that it maketh us wise in all things, which are profitable to godliness, and eternal life: in so much, as our life is little worth if it be not helped by this. For till we begin to mark how true every part of Gods word is, and that God doth daily execute that in the world, which he saith in his word, he will bring to pass, we reverence it not, neither regard it, but only in speech and in show:
§E
till we mark and observe, how God punisheth the hollow hearted, and the workers of iniquity, we fear not to do ill: and so on the contrary, till we find how sweet and pleasant a thing it is, to be gathered under the Lords wings, and what a shelter and defence he is to his faithful servants, we make no reckoning of his service, but it is unsavoury and unwelcome to us. But the experience of Gods dealing toward us, and of the carriage of our selves toward him, in what course we best prosper and find most rest to our souls,
⟨p. 280⟩
this bringeth the true fear of God, which is the only wisdom. For the
§F
due consideration and remembrance of the time past, and Gods work therein, is a forcible mean, through his blessing, to make us go forward better and better in the Christian way. For when we can say, upon good proof and trial,
that we have seen that it hath always gone well with such as are upright in heart, and innocent in their lives, and with our selves, when we have walked after the same rule; and that when we have kept our selves from the defilements of the world, we have seen good days, and lived comfortably: this establisheth us in the same course most firmly and constantly afterwards: and when we have observed, that God hath punished security, an ill conscience, rashness, and wilful sinning (as they are very blind
§G
that mark not that) this experimental knowledge bringeth great wisdom, in the choice of our ways, and causeth us to take heed to our selves, that it may go well with us.
Such a thing is experience: for hee considereth, obserueth, and applieth §Dthe things which he heareth, seeth, and doth, to his owne vse: and by things past thus duly regarded, hee learneth and getteth wisedome to aduise and guide him for the present, and the time to come: no otherwise, then the experienced husbandman doth in his calling and dealings. And by this wee may gather what experience is. Now to shew how farre it reacheth, we may vnderstand, that it maketh vs wise in all things, which are profitable to godlines, and eternall life: in so much, as our life is little worth if it be not helped by this. For till wee begin to marke how true euery part of Gods word is, and that God doth daily execute that in the world, which he saith in his word, he wil bring to passe, we reuerence it not, neither regard it, but only in speech and in shew: §Etill we marke and obserue, how God punisheth the hollow hearted, and the workers of iniquitie, we feare not to doe ill: and so on the contrarie, till we find how sweete and pleasant a thing it is, to be gathered vnder the Lords wings, and what a shelter and defence he is to his faithfull seruants, wee make no reckoning of his seruice, but it is vnsauourie and vnwelcome to vs. But the experience of Gods dealing toward vs, and of the carriage of our selues toward him, in what course we best prosper and finde most rest to our soules, ⟨p. 280⟩this bringeth the true feare of God, which is the onely wisedome. For the §Fdue consideration and remembrance of the time past, and Gods worke therein, is a forcible meane, through his blessing, to make vs goe forward better and better in the Christian way. For when wee can say, vpon good proofe and triall,1 that wee haue seene that it hath alwayes gone well with such as are vpright in heart, and innocent in their liues, and with our selues, when wee haue walked after the same rule; and that when wee haue kept our selues from the defilements of the world, we haue seene good dayes, and liued comfortably: this establisheth vs in the same course most firmely and constantly afterwards: and when wee haue obserued, that God hath punished securitie, an ill conscience, rashnes, and wilfull sinning (as they are very blind §Gthat marke not that) this experimentall knowledge bringeth great wisedome, in the choyce of our wayes, and causeth vs to take heede to our selues, that it may goe well with vs.
1Experience of the fruit of a godly life, the best mean to continue it.Experience of the fruite of a godly life, the best meane to continue it.
So when we are able to say we have in our troubles humbled our selves to God, confessed our sins, and sought pardon in faith, and had hope to see a good end of it,1 and patience to bear it, and have (though it seemed very unlike for the time) found and obtained it; this is a clear demonstration to us, that therefore in the like trouble, we shall find the like blessing by the like means using. And this experience never faileth, if we rightly ground it, that is, if that which we have marked to be wrought by God,§H hath been agreeable to that which in his word hath been spoken by him. This we find to have often stirred up the dear servant of God,2 David, both to be comforted in his affliction, because before he had so been, and also to be constant in a godly life, because that he had marked that it ever bringeth a peaceable end.3
So when we are able to say we haue in our troubles humbled our selues to God, confessed our sinnes, and sought pardon in faith, and had hope to see a good ende of it,1 and patience to beare it, and haue (though it seemed very vnlike for the time) found and obtained it; this is a cleere demonstration to vs, that therefore in the like trouble, we shall finde the like blessing by the like meanes vsing. And this experience neuer faileth, if wee rightly ground it, that is, if that which wee haue marked to bee wrought by God,§H hath been agreeable to that which in his word hath been spoken by him. This wee finde to haue often stirred vp the deare seruant of God,2 Dauid, both to bee comforted in his affliction, because before he had so been, and also to bee constant in a godly life, because that hee had marked that it euer bringeth a peaceable ende.3
1Experience how affliction hath best end and is a rule for ever after. Psal. 120.1. 1. Sam. 17.34.Experience how affliction hath best end and is a rule for euer after. Psal. 120.1. 1. Sam. 17.34.
And what marvel should this be to any, who are trained up in the Lords house? For this we know, that as in all trades or sciences, the beginnings are hardest and fullest of discouragements; so it fareth with Christians, namely, that their first enterings are most doubtful, and fullest of weakness: yet who cannot remember that even then, God wrought most lovingly for §Ithem, and dealt most tenderly with them, when their faith was yet so weak and young, that they could not well discern it? For how hath he kept many of them from sore falls, holden them from manifold and great afflictions, and not brought many of their sins to light at once, least they should have been discouraged (even as he hath promised to regard their weakness) whereas otherwise they must needs have been driven to great extremity?
And what maruaile should this be to any, who are trained vp in the Lords house? For this we know, that as in all trades or sciences, the beginnings are hardest and fullest of discouragements; so it fareth with Christians, namely, that their first entrings are most doubtfull, and fullest of weakenes: yet who cannot remember that euen then, God wrought most louingly for §Ithem, and dealt most tenderly with them, when their faith was yet so weake and young, that they could not well discerne it? For how hath he kept many of them from sore falles, holden them from manifold and great afflictions, and not brought many of their sinnes to light at once, least they should haue been discouraged (euen as he hath promised to regard their weakenes) whereas otherwise they must needes haue been driuen to great extremitie?
These and many other such like, why hath the Lord done them, but that his children should mark and observe them, to learn experience by them against the times which shall come after? and that they might safely and §Kboldly promise unto themselves, greater proof of his assistance and fatherly kindness towards them? And why hath he given a good end of their former chastisements when they penitently desire it? even to this end, that their hope may be strengthened for the times that shall come after: As the Apostle speaketh of himself and other godly people; God hath delivered us, doth deliver us: and we trust in him, that yet hereafter he will deliver us. Also ⟨p. 281⟩§Awhy preserved he them from fearful falls, when they earnestly craved it; or made the way of godliness more easy, then they could have hoped for? but to hearten them on to look more confidently for the like grace and blessing, when they have now received longer proof of Gods kindness toward them, and of his keeping promise with them,1 if they shall seek him in the same dutiful manner that they were wont to do?2 For the Lords hand is not shortened that he cannot help, but is nearer to them,3 as they are better acquainted with him to believe it. So that as men who have found out the way to bring in profit, cannot be dissuaded from it: even so it fareth with these.
These and many other such like, why hath the Lord done them, but that his children should marke and obserue them, to learne experience by them against the times which shall come after? and that they might safely and §Kboldly promise vnto themselues, greater proofe of his assistance and fatherly kindnes towards them? And why hath he giuen a good end of their former chastisements when they penitently desire it? euen to this end, that their hope may be strengthened for the times that shall come after: As the Apostle speaketh of himselfe and other godly people; God hath deliuered vs, doth deliuer vs: and we trust in him, that yet hereafter he will deliuer vs. Also ⟨p. 281⟩§Awhy preserued hee them from fearefull falles, when they earnestly craued it; or made the way of godlines more easie, then they could haue hoped for? but to hearten them on to looke more confidently for the like grace and blessing, when they haue now receiued longer proofe of Gods kindnes toward them, and of his keeping promise with them,1 if they shall seeke him in the same dutifull manner that they were wont to doe?2 For the Lords hand is not shortned that he cannot helpe, but is neerer to them,3 as they are better acquainted with him to beleeue it. So that as men who haue found out the way to bring in profit, cannot be disswaded from it: euen so it fareth with these.
But woeful it is, that where so great benefit and gain might be reaped by so small travail,1 even by marking Gods manner of dealing with his servants: yet that so few should be brought to this wisdom, and persuaded to seek out the best and happiest way, 2which yet is not hard to them that would gladly find it. For I must speak the truth, and God he knoweth it, that few set themselves about this work to get this experience, when yet they have oft smarted for their foolishness: but for all that they love to lie in it still, more foolish then children, who cannot be made to come nigh the water, when they have once been in peril of drowning: and so they verify the words of Christ, Prou. 1.22. O ye fools, how long will ye love foolishness? Which §Cis the cause, why not only the most part of hearers are dead and cold practisers: but even many of the teachers, though they do boldly utter that which they have read, yet are faint followers of that which they teach: or conceal much of that which they should deliver, because they find the contrary to be done of themselves, which they see, they should teach others; and would shun the reproach of the proverb; Physician heal thine own disease. But they who turn their thoughts, consideration, wisdom, and study, to this, marking what is the blessed course of life, and how it is attained unto: as they shall declare that they are wise; so shall they be sure to find a singular help to godliness, which they shall never repent of travailing §Dfor.
But wofull it is, that where so great benefit and gaine might bee reaped by so small trauaile,1 euen by marking Gods manner of dealing with his seruants: yet that so few should be brought to this wisedome, and perswaded to seeke out the best and happiest way, 2which yet is not hard to them that would gladly finde it. For I must speake the truth, and God hee knoweth it, that few set themselues about this worke to get this experience, when yet they haue oft smarted for their foolishnes: but for all that they loue to lie in it still, more foolish then children, who cannot bee made to come nigh the water, when they haue once been in perill of drowning: and so they verifie the words of Christ, Prou. 1.22. O ye fooles, how long will ye loue foolishnes? Which §Cis the cause, why not onely the most part of hearers are dead and cold practisers: but euen many of the teachers, though they do boldly vtter that which they haue read, yet are faint followers of that which they teach: or conceale much of that which they should deliuer, because they finde the contrarie to be done of themselues, which they see, they should teach others; and would shunne the reproch of the prouerbe; Physition heale thine owne disease. But they who turne their thoughts, consideration, wisedome, and studie, to this, marking what is the blessed course of life, and how it is attained vnto: as they shall declare that they are wise; so shall they bee sure to finde a singular helpe to godlines, which they shal neuer repent of trauailing §Dfor.
1Woeful that men learn not experience.VVofull that men learne not experience.
It followeth in the next place, that we see, how God hath provided no less help for us in company, which because we have much use of,1 and occasion to be often in it,2 therefore least we might possibly return out from it worse then we went into it (as the most companies are such as do make men more corrupt then they were before) therefore the Lord hath taught his people how to carry themselves in all their meetings with others, in such wise, as not only they may shun the harm which is easily gotten therein, but also have much help and furtherance thereby to go better forward in Christian duties. But this point is handled at large in the next treatise. §ETherefore I refer the reader thither.
It followeth in the next place, that we see, how God hath prouided no lesse helpe for vs in companie, which because we haue much vse of,1 and occasion to be often in it,2 therefore least we might possibly returne out from it worse then we went into it (as the most companies are such as doe make men more corrupt then they were before) therefore the Lord hath taught his people how to carry themselues in all their meetings with others, in such wise, as not onely they may shunne the harme which is easily gotten therein, but also haue much helpe and furtherance thereby to goe better forward in Christian duties. But this point is handled at large in the next treatise. §ETherefore I referre the reader thither.
1The fourth and fifth private help.The fourth and fift priuate helpe.
2Of the use of company in family exercise, and conference, &c.Of the vse of company in familie exercise, and conference, &c.
1Having now made mention of the two first kinds of the private helps, the third followeth, containing the helps which may be used by ones self alone, or with others also: as prayer and reading. Prayer is a calling upon God according to his will: and hath these two parts: thanksgiving,§G and request; whereunto is added the confession of sins.2 Thanksgiving is that part of prayer, in which, we being comforted by some benefit, which in favour God bestoweth upon us, are drawn to love and praise him, and show forth the fruits thereof. In the which description we see three duties to be required of us, and three motives or persuasions,3 to draw us to perform them. I will first mention these latter, and then proceed to the duties. The first motive is knowledge and remembrance of some benefit received or promised us.4 Which may be seen in the thanksgivings of all Gods servants; as in David after that he had received the savoury and seasonable counsel by Abigail: and in Abraham's §Hservant, when God had blessed him in his journey to Aram. The same may be said of the leper, when he saw that he was cleansed, after he had made request for it to Christ. And where there is no knowledge and due consideration of some particular mercy, how can there be any true, and hearty thanksgiving, howsoever in words there be a protestation for fashion sake? as in them who say, we must thank God for all, when yet they consider of nothing that moves them thereto.
1HAuing now made mention of the two first kindes of the priuate helpes, the third followeth, containing the helps which may be vsed by ones selfe alone, or with others also: as prayer and reading. Prayer is a calling vpon God according to his will: and hath these two parts: thanksgiuing,§G and request; whereunto is added the confession of sinnes.2 Thanksgiuing is that part of prayer, in which, we being comforted by some benefit, which in fauour God bestoweth vpon vs, are drawne to loue and praise him, and shew forth the fruites thereof. In the which description we see three duties to be required of vs, and three motiues or perswasions,3 to drawe vs to performe them. I will first mention these latter, and then proceede to the duties. The first motiue is knowledge and remembrance of some benefit receiued or promised vs.4 Which may be seene in the thanksgiuings of all Gods seruants; as in Dauid after that he had receiued the sauorie and seasonable counsell by Abigaile: and in Abrahams §Hseruant, when God had blessed him in his iourney to Aram. The same may be said of the leaper, when he saw that he was clensed, after he had made request for it to Christ. And where there is no knowledge and due consideration of some particular mercie, how can there be any true, and hartie thanksgiuing, howsoeuer in words there be a protestation for fashion sake? as in them who say, we must thanke God for all, when yet they consider of nothing that moues them thereto.
1The sixth private help.The sixt priuate helpe.
2Thanksgiving.Thanksgiuing.
3Three persuasions to move to thanksgiving.Three perswasions to moue to thanksgiuing.
1The second motive to thanksgiving, is joy and gladness of heart for the benefit which we think of, or call to mind: As appeareth by the psalm, in them which returned out of the captivity,2 saying; When the Lord brought §Iagain (that is, turned away) the captivity of Zion (his Church) we became like them that dream: then was our mouth filled with laughter, and our tongue with joy. And except we find such sweetness in Gods benefits either already received, or by faith embraced, being promised; the duty of thanks can in no good sort be performed: But that is verified which is commonly spoken, that is, a work is untowardly done which is not cheerfully gone about.
1The second motiue to thanksgiuing, is ioy and gladnes of heart for the benefit which we thinke of, or call to minde: As appeareth by the psalme, in them which returned out of the captiuitie,2 saying; When the Lord brought §Iagaine (that is, turned away) the captiuitie of Sion (his Church) we became like them that dreame: then was our mouth filled with laughter, and our tongue with ioy. And except we finde such sweetenes in Gods benefits either alreadie receiued, or by faith embraced, being promised; the dutie of thankes can in no good sort be performed: But that is verified which is commonly spoken, that is, a worke is vntowardly done which is not cheerefully gone about.
1The third thing that should move us to this duty of thanks, is that which is most fit to work the foresaid joy, and that is a persuasion, that the benefit, for which we give thanks, cometh to us from Gods fatherly love:§K which is a far greater matter to make us glad, then the benefit it self, which is bestowed on us.2 For if we should fear that it is sent as a snare to entangle us, or to heap hot coals upon our head, and to make our condemnation the more just, small sweetness should we find therein, but that which would be quenched with that fear, and by an accusing conscience.
1The third thing that should moue vs to this dutie of thankes, is that which is most fit to worke the foresaid ioy, and that is a perswasion, that the benefit, for which we giue thankes, commeth to vs from Gods fatherly loue:§K which is a farre greater matter to make vs glad, then the benefit it selfe, which is bestowed on vs.2 For if we should feare that it is sent as a snare to intangle vs, or to heape hot coales vpon our head, and to make our condemnation the more iust, smal sweetenes should we finde therein, but that which would be quenched with that feare, and by an accusing conscience.
As for example, what hearty joy, or sound thanks could that of the ⟨p. 283⟩§APharisee be, though in tongue he gave the one,1 and in countenance showed the other, when he had not this persuasion? But God be thanked, it is not so with his beloved ones: but they knowing that their most loving father hath given them his Christ, which is the greatest, doth much more of favour give them all other things, which are of less account; which both rejoice their hearts, when they remember any of these his blessings, and stirreth them up to a much more hearty performing of this duty.
As for example, what hartie ioy, or sound thankes could that of the ⟨p. 283⟩§APharisie be, though in tongue he gaue the one,1 and in countenance shewed the other, when he had not this perswasion? But God be thanked, it is not so with his beloued ones: but they knowing that their most louing father hath giuen them his Christ, which is the greatest, doth much more of fauour giue them all other things, which are of lesse account; which both reioyce their hearts, when they remember any of these his blessings, and stirreth them vp to a much more heartie performing of this dutie.
And as these three former things must be found in us to move us to true thankfulness for our comfort: so to make it effectual three duties are required. First, a continuance of our love to God. Secondly,1 a desire to set forth §Bhis glory, and in words to profess and confess his goodness. Thirdly, a further proceeding in obedience, and walking worthy his kindness. For how can we choose but love and set our hearts upon him,2 when we may see the fruits of his favour on every side, whither soever we turn our selves, and the same every morning renewed? Even as the Prophet saith: I love the Lord, 3because he hath heard my request, and for his great and many mercies, which there he reckoneth up. So that they, whose love is set upon the gift it self, and the benefit; being little affected towards the giver and bestower of it, how wide soever their mouths are open in giving thanks; they are far from the right offering of thanks to God.
And as these three former things must be found in vs to moue vs to true thankfulnes for our comfort: so to make it effectuall three duties are required. First, a continuance of our loue to God. Secondly,1 a desire to set foorth §Bhis glorie, and in words to professe and confesse his goodnes. Thirdly, a further proceeding in obedience, and walking worthie his kindnes. For how can we choose but loue and set our hearts vpon him,2 when wee may see the fruites of his fauour on euery side, whither soeuer we turne our selues, and the same euery morning renued? Euen as the Prophet saith: I loue the Lord, 3because he hath heard my request, and for his great and many mercies, which there hee reckoneth vp. So that they, whose loue is set vpon the gift it selfe, and the benefit; being little affected towards the giuer and bestower of it, how wide soeuer their mouthes are open in giuing thankes; they are farre from the right offering of thankes to God.
1Three duties required in thanksgiving.Three duties required in thanksgiuing.
Now if we love the Lord, we cannot but be carried with a fervent desire,1 that God might be known and believed on by others, that they might come out of darkness: neither can we satisfy our selves in seeking to advance and magnify him. As we may see in David, who being stirred up by the consideration of Gods benefits, had this affection in him, thus declaring the same: What shall I render to the Lord, for all his benefits? As if he should say, Oh,2 that I knew, and could satisfy my self herein. And where this affection and desire is, can it otherwise be, but that by all good opportunities, there should be an expressing, and an acknowledging of this his goodness? Even as the same person setteth himself down to us for an example, I will praise the Lord, §D3and call upon him with thanksgiving: and elsewhere in the congregation in heart and tongue: and with instruments well tuned and of many kinds.
Now if we loue the Lord, we cannot but be carried with a feruent desire,1 that God might bee knowne and beleeued on by others, that they might come out of darknes: neither can we satisfie our selues in seeking to aduance and magnifie him. As wee may see in Dauid, who being stirred vp by the consideration of Gods benefits, had this affection in him, thus declaring the same: What shall I render to the Lord, for all his benefits? As if he should say, Oh,2 that I knew, and could satisfie my selfe herein. And where this affection and desire is, can it otherwise be, but that by all good opportunities, there should be an expressing, and an acknowledging of this his goodnes? Euen as the same person setteth himselfe downe to vs for an example, I will praise the Lord, §D3and call vpon him with thanksgiuing: and elsewhere in the congregation in heart and tongue: and with instruments well tuned and of many kinds.
12. A desire to set forth his glory. 2. Cor. 4.13.2. A desire to set foorth his glorie. 2. Cor. 4.13.
Now with these before mentioned, if this last property be adjoined,1 that we walk worthy his kindness, and within holy compass, which is to do the will of our heavenly father, then do we rightly perform this duty of thanksgiving. The which one, if it be wanting from the rest, maketh them all lame and maimed, and as odious to God, as the mortlings and untimely first borne of the beasts, which were offered to him in sacrifice. And how with our thanksgiving reformation of our lives should go, Moses showeth, by setting down the danger of the contrary, saying:2 When the Lord thy God §Ehath brought thee into the land, which he sware to thy fathers, Abraham, Isaac and Jacob, to give thee, with great and goodly cities which thou buildedst not: and houses full of all manner of goods, which thou filledst not: and wells digged, which thou diggedst not: vineyards and Olive trees, which thou plantedst not: and when thou hast eaten and art full, beware least thou forget the Lord (in steed of remembering his kindness and bounty) but fear and serve him. So the Psalmist saith:3 What doest thou taking my word in thy mouth, either in thanks, prayer, or speaking of it, and ⟨p. 284⟩hatest to be reformed by it? And these are the three duties, necessarily required §Fto be in true thankfulness.
Now with these before mentioned, if this last propertie be adioyned,1 that we walke worthie his kindnes, and within holie compasse, which is to doe the will of our heauenly father, then doe wee rightly performe this dutie of thanksgiuing. The which one, if it be wanting from the rest, maketh them all lame and maimed, and as odious to God, as the mortlings and vntimely first borne of the beasts, which were offered to him in sacrifice. And how with our thanksgiuing reformation of our liues should goe, Moses sheweth, by setting downe the daunger of the contrarie, saying:2 When the Lord thy God §Ehath brought thee into the land, which he sware to thy fathers, Abraham, Isaac and Iacob, to giue thee, with great and goodly cities which thou buildedst not: and houses full of all manner of goods, which thou filledst not: and welles digged, which thou diggedst not: vineyards and Oliue trees, which thou plantedst not: and when thou hast eaten and art full, beware least thou forget the Lord (in steed of remembring his kindnes and bountie) but feare and serue him. So the Psalmist saith:3 What doest thou taking my word in thy mouth, either in thanks, prayer, or speaking of it, and ⟨p. 284⟩hatest to be reformed by it? And these are the three duties, necessarily required §Fto be in true thankfulnes.
Thus I have showed what thanksgiving is, and what properties are required in it, to the end it may rightly be performed to God. Now then, if this duty be thus performed of us, in adversity as in prosperity; for so God will have them do, who worship him aright, Job. 27.10. and alone by our selves, as well as in company with others, that so we may be free from hypocrisy in offering it: must it not needs be a singular help, with the rest, unto godliness?1 I say, when we shall many times from day to day, think upon Gods loving kindness, how great it is, and hath been towards us, and find sweetness in his benefits, as being persuaded that we have them in Gods favour; §Gwhen for them, we shall have our hearts enlarged to love the giver, declare his goodness to others with a desire to honour him, and be more ready to our particular duties; when we shall frame our selves in all estates to this thankfulness: is it not a mighty and forcible means to mollify the hard hart, and to hold under the sturdy corruptions of it, so that they may be subject to God, yea even when strong provocations do draw to the contrary?
Thus I haue shewed what thanksgiuing is, and what properties are required in it, to the end it may rightly be performed to God. Now then, if this dutie be thus performed of vs, in aduersitie as in prosperitie; for so God will haue them doe, who worship him aright, Iob. 27.10. and alone by our selues, as well as in companie with others, that so we may be free from hypocrisie in offering it: must it not needes be a singular helpe, with the rest, vnto godlines?1 I say, when wee shall many times from day to day, thinke vpon Gods louing kindnes, how great it is, and hath been towards vs, and finde sweetnes in his benefits, as being perswaded that wee haue them in Gods fauour; §Gwhen for them, we shall haue our hearts inlarged to loue the giuer, declare his goodnes to others with a desire to honour him, and be more readie to our particular duties; when wee shall frame our selues in all estates to this thankfulnes: is it not a mightie and forcible meanes to mollifie the hard hart, and to hold vnder the sturdie corruptions of it, so that they may be subiect to God, yea euen when strong prouocations doe draw to the contrarie?
