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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10945	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.	Rogers, Richard, 1550?-1618.	1603 (1603)	STC 21215; ESTC S116354	833,684	644

life and without the Gospell the truth and glad ridings whereof is onely able to set at libertie the consciences of such as are strangled by the threats and terrible curse of the law for if that truth make free as our Sauiour saith then are men free in deede And whereas it may be obiected to me that I doe the author of the booke open wrong in saying that he ioyneth not the Gospell with the law for he that readeth it may finde that he speaketh of Iesus Christ that he was giuen by his father to the world that many might be saued and of the promise and how say I then that he teacheth the law without the Gospell I answere that he doth indeede mention both the promises of the Gospel and also Christ and this he doth in that chapter which is intituled diffidence in Gods mercie but yet is that true that I say For the Gospell is the power of saluation to him that beleeueth and it is not the Gospell if it be not beleeued for that is a part of the description of it Now beleeuing or faith hath assurance going with it as I shewed out of the epistle to the Hebrues Which the author of that booke with the rest of his religion doth flatly deny and therefore it is cleere that he doth not teach the Gospell neither in that booke doth plainely and soundly guide the wandring soule which seeth it selfe lost to finde remission of his sinne and euerlasting life and consequently that he doth not direct his reader to liue godly as I said but holdeth him in darknes and in the state of damnation and deceiueth him And what reckoning he maketh of faith which the word of God preferreth before all other things and saith that it ouercommeth all difficulties in the world we may see by his owne words in his preface fol. 6. I exhort the discreet reader saith he of whatsoeuer religion and faith he be to enter into the carefull studie and exercise of good deedes assuring him that this is the right way to obtaine at Gods hands the light of true beliefe And a little after he saith It is more easie to beleeue as we ought then to liue as we should Here we see he preferres good deedes before faith as if the fruite should be said to be more precious then the tree that beares it And yet as not marking what he said he vttereth these words a little before which cannot stand with the other Our father 's receiued one vniforme faith from their mother the holy Catholike Church and did attend only to builde vpon that foundation good workes and vertuous life as holy Scripture commaundeth vs to doe Here he affirmeth that good life commeth from faith Thus while he speaketh such contraries sometime that good workes must be built on the foundation of faith and with an other breath that good life is the right way to bring faith and yet all may see he speaketh of one and the selfe same faith in both places must he not needes by so teaching deceiue the simple reader while he not being able to vnderstand what is taught cannot possibly practise that which he ought And it was not to be doubted to speake euen in charitie as in conscience we ought that the said author promising in that his booke of Resolution that he would adde two other parts to it as thereby confessing that it alone was an insufficient worke of it selfe to be set forth and therefore dangerous to intangle and snare the ignorant and yet cannot in eighteene yeares finde a time to fulfill his promise it was not to be doubted I say but that he was well content to deceiue and trouble many that should reade it As if one should but preach the wrath of God for sinne to a hundreth persons whereas his booke hath been in the hands of thousands and should come no more in eighteene yeares to helpe them out of feare and doubt and how to liue afterwards it would be condemned and that iustly and cryed out of by all aduised people And yet we may conclude without any doubt knowing his religion what it is if euer he had any such meaning to set out two other parts that they should haue been as sound as this one is that is to say vnwholesome full of damnable errors and vncomfortable For can men gather grapes of thornes or figges of thistles No more can any sound fruite be reaped or comfort gotten by false and vnsauorie doctrine But for Parsons deuotion whereof his booke beares so great a shew or how little of the labour was his or how little honestie is in the man yea rather how great iniquitie let them of his owne religion testifie I meane the secular priests in their bookes against the Iesuites But to say no more of Parsons The other hath little in him worthie any account or reckoning and to this purpose very nothing To goe forward therefore seeing this was one cause why I tooke this worke in hand because the Iesuites cast in our teeth the want of such bookes as may direct a Christian aright through his whole course towards the kingdome of heauen and yet that which they teach tending thereto is but as poyson in a golden cuppe although as I haue said there are many of my brethren who had been fitter for this seruice then my selfe if they had not been imployed some other way yet I nothing doubt by the helpe of God to frame out of the word of God by that little helpe of my knowledge and experience such a direction for Christians all ostentation and comparison of learning set aside as shall giue them small aduantage of boasting and shall be both more pleasing to God and more for the comforting the heart of him who listeth to be directed by it then poperie can affoord and withall a direction that hath not only been shaped out after the rules of the Scripture but also such as hath been and is practized and followed so farre forth as of sinfull flesh may be looked for both of minister and people and approoued of those who haue excelled gone before many in both And although I denie not but that many things might haue been farre better set downe and expressed then I am able to doe yet that none thinke me to haue taken in hand a matter aboue my reach and wherein I haue no skill thus much I say that for these twentie yeares and more I haue aymed at this in my reading preaching and liuing and in the obseruing of my selfe and the example of others what communion and neere acquaintance there may be betwixt God and a Christian what hold may be laid on the promises of God what strength may be gotten against sinne what freedome and libertie we may haue by faith what setlednes and constancie in a godlie life what comfort and reioycing the children of God by his free graunt may haue euen in this life and that both sound and constant

it selfe by an hatred of sinne and a delighting in goodnes Which no power nor will of man can effect for it is an enemie thereto And although this new change be not such as that it is able to beare down all the old corruption that raigned in him sometime and to intertaine holy things only yet it is a mightie alteration that goodnes hath any place in him in truth which was before so farre from him and sinne and euill hunted out in will and desire which alone bare sway before For there is without question the first fruite of the spirit which will afterwards bring forth an increase of the same for continuance which worke of grace and sanctification if he in whom it is wrought should not liue to shew forth any further fruite of it is an infallible marke of Gods election and loue towards him and can no more be in a reprobate then light can be in the bellie and bowels of the earth But if any will demaunde what becommeth of this grace in time because it is too cleere that it is not only dimmed but euen choaked also in many in whom it began to shine and giue light such must vnderstand that God doth strengthen and continue this grace of holines and sanctification as it is nourished esteemed and set by and as men do stir it vp in themselues by asking after it when they misse it and prouoke themselues to pray for such good affections and cannot be satisfied without them As Dauid did often sometime one way and sometime another Why art thou heauie O my soule and why art thou so disquieted within me Also praise thou the Lord O my soule and all that is within thee praise his holy name And thus and by the like means we shall cherish our sparkles which as the fire is blowne vp with bellowes shall not ordinarilie faile vs not be extinguished in vs especiallie for any long time except in time of temptation or when melancholy oppresseth vs vnlesse through our default and folly Thus vnderstand what it is to haue the heart purged and changed that thereby it may be fit to set vpon a godlie life The next thing is how this is done and how it commeth to passe that men after they haue receiued the grace of iustifying faith doe finde and perceiue in themselues such an alteration from that which was before euen as if a benumming colde should be on the suddaine turned into a glowing and burning heate I say this is the proper and wonderfull worke of God who mortifying our worldly lusts and euill desires in vs by his holy spirit doth reforme vs and create this holines and sanctification in vs. He it is S. Luke saith that purifieth our hearts He kindleth good affections and subdueth the contrarie in vs. There is no other besides him in heauen who can worke it much lesse on earth that can set his hand to it Which if that man of sinne had duly considered he would not haue arrogated to himselfe a greater worke then it which also is inseparable from it namely the authoritie of forgiuing sinnes The Lord I say by his holie spirit it is who stirreth vp in our hearts godlie motions and good desires namely of knowledge good gouernment feare of him communion with him and his people the desire of spirituall reioycing and strength against infernall foes and such like which good affections when they be kindled in vs hee suffereth not to vanish away but teacheth vs to feed and nourish them by reading meditation prayer And the spirit of the Lord which raiseth vp and worketh in vs these holy affections is therfore described by these most excellent titles for it is called the spirit of wisedome strength feare of the Lord c. And this he doth to his deare children when they are first brought to this happie chaunge euen in their first entring into the estate of grace to the end they may loathe as stinking garments the old custome in which they had long lien I meane the vnsauourie draffe of their owne cogitations desires and lusts of their hearts the least daunger whereof was this that they deceiued them These when they see what varietie there is of better matter to season and occupie their mindes and hearts withall they doe shunne and flie from as one that had escaped the loathsome prison doth crie out when hee must be brought backe to it againe And although I denie not but that they must hold and retaine the sauour and smell of their old filthines and profanenes which in times past as bands and chaines did keepe them in captiuitie yet is not their condition for all that to be counted meane and little worth because they haue not full deliuerance from it but happie and highly to bee iudged of in that they haue obtained deliuerance in part and doe see how they may be partakers of a farre better I speake now but of the beginning of a Christians change when hee can discerne no more in himselfe then this namely that hee hath with faith vnfained an heart sanctified and purified from his naturall corruption and wicked disposition And without regard of the fruite hereof euen the whole worke of Christianitie which shall follow this happie beginning then the which he desireth and longeth after nothing more the weake Christian that hath his part in this thinkes himselfe euen for this exceedingly indebted to God True it is that no man is to stay and abide in this estate but is to proceede further euen to repentance which commeth from it as hereafter shal be seene But yet seeing the clensing purging of the hart at the first conuersion of a sinner is a distinct worke of the spirit and in man but the beginning of all the worke of Christianitie which shall follow it I would not passe it ouer in silence and the rather I say so because it is but darkly and confusedly seene into and discerned And although it bee but as the graine of Mustard seede in comparison of the tree it selfe to the full growth and perfect age in Christ yet is it in possibilitie nay in certaine and sure hope euen the same and alreadie of the nature of it and therfore hath part of the reward also And now it tarieth but for further building vp in knowledge and grace that so it may appeare to other as it is in it selfe the estate of a regenerate person and new borne vnto God But for al this which I haue said of this matter namely both what this chāge of the heart is and how it is wrought by Gods spirit yet one thing is wanting which the diligent reader will desire to know That is why the Scripture saith that although it be God which purifieth the heart yet that it is ascribed to faith their hearts were purified by faith saith S. Luke And S. Iohn which is little difference attributes it to hope

blessing receiued bee made more readily disposed to pray often with thanksgiuing And these are some of the chiefe duties to God and in such manner as is before mentioned they are to bee performed vnto him Now further we are commaunded not onely in his worship but also in our whole life euery where to seeke his glorie for so he hath willed vs that we should frame the whole course thereof holilie throughout the sixe daies that so we may glorifie him therein And who doth not see that this should be so namely that in our life and behauiour we should as well walke worthie the Lord in al things as in the worshipping of him both publikely and priuately as we haue been directed before That so there may be in these two commandements fully laid foorth vnto vs a summe of all outward duties which in the sixe daies we ought to performe vnto him and in the due practise of both we may shew foorth the fruite of that knowledge acknowledgement faith feare and loue of God and all other inward graces which we haue bin taught to honour him with in our hearts by the first commandement Therfore as I said the duties inioyned vs in this third doe most fitly go with those of the two former that not onely in the time of preaching and prayer and such like exercises of religion but also in our common and vsuall speech and actions we declare what a worthie and reuerend estimation wee haue of the Lord as by speaking all good of his name word and workes and in our lawfull callings by ordering and behauing our selues wisely and graciously that al which liue with vs may see that our religion is ioyned with the power of godlines And that this bee done of vs in all estates and conditions of our life both in prosperitie and aduersitie and that as many as wee can preuaile with our owne familie and charge especially wee labour to perswade vnto the same yea and if wee at any time fall by infirmitie yet that wee acknowledge the same as cause requireth and so returne to the Lord againe as Iosua exhorted Achan to doe To be short Whether we eate or drinke or whatsoeuer we doe els all is to be done to the glorie of his name And in mentioning the commonest of our actions as our eating and drinking he excepteth none to the end that wee may carie our selues in a staied and well ordred course continually whilest wee shew that in the smallest matters and in our actions which seeme least weightie we be afraid to offend as in our common talke that it be sauourie and for edifying And seeing we vse the name of God very oft both in our common speech and particularly in an oth his mercie iustice wisedome and power are to moue our hearts as oft as we haue cause to speak of him with all high reuerence to vse the same But more especially when iust occasion of swearing by him is offered wee should diligently consider the person of the Lord how he is a reuenger of all such as take his holy name in vaine and the matter it selfe about which wee sweare that wee doe it in truth in righteousnes and iudgement In truth so that whatsoeuer be affirmed or denied may truly and for certaintie be affirmed or denied and whatsoeuer be vowed or promised be promised and vowed without fraud and simplie In righteousnesse that there bee a iust cause of our swearing and that which is agreeable to the will of God In iudgement that it bee done aduisedly not lightly or rashly but that we may take comfort in performing that great dutie aright namely that wee haue made knowne the truth which being made knowne by vs hath cut off some great doubt and controuersie And so should wee in the beholding of the workes of God as the firmament with the Sunne Moone and Starres the earth with her furniture as the corne grasse trees and her large prospect take sweete feeling of Gods Maiestie and beautie which shineth in them reioycing with reuerence that he hath giuen vs this cleere glasse to behold his face in although this wee must know that in all these inferiour creatures and workes of his wee see not any part of his throne but onely some part of his footstoole which should moue vs therefore in all our actions to beware of hypocrisie Seeing therefore we haue daily vse of these I thought good to make mention of them yet in as few words as I could so large matters how wee ought to vse them let the residue bee learned by ordinarie hearing those who being furnished with gifts fit for this purpose are appointed of God to make his people sound and skilfull in them that they may shew to the world that the honouring of God as it is set foorth in his word is another manner of life then the world is acquainted with and so bringeth another manner of honour to him and comfort to men then the imbracers and louers of the world can be partakers of Thus I haue spoken of the behauiour which inwardly and outwardly both in Gods holie worship and in our whole conuersation towards God directlie we are to shew in the whole sixe daies throughout our life That which followeth next is that part of holines obedience which is to be giuen to the Lord one day in seauen Nothing differing from all the three former sauing that all our owne workes though lawfull on other daies are on this day as much as is possible to be laid aside that is except in case of necessitie and the whole day to be bestowed in his worship and seruice and in things directly tending to the same So that by vertue of this part of Gods honour we are not restrained from our sinne onely which we are forbidden euery day but from common labour also which is an hinderance from the consecrating of the whole day vnto God And therefore lawfull workes being forbidden we may assure our selues that much more he condemneth the intermixting of vaine and foolish Enterludes and Playes with such like misspending of the time and the filling of mens mouthes as well as their heads with worldly cares and dealings to too common on that day although not tolerable on other But because the Lord knoweth how prone and readie we are to wearines of well doing therefore he hath not onely appointed some part of this day to be passed in publike and other some in priuate exercises of godlines but also he hath giuen vs great varietie of both sorts that so the whole time may be bestowed without tediousnes and toyle euen from our preparing our selues to the sanctifying of it at our vprising vnto the last duties at our lying downe which mercifull and wise regarde of his ouer vs if it cannot mooue vs to giue our selues to practise this part of holines whatsoeuer our excuses be we plainely shew that our mindes are earthly