Seven Treatises, Summary
A TABLE CONTEINING the ſumme and ſubſtance of the whole boooke in the principall points of it.
The firſt Treatiſe.
CHAP. 1.
ASſurance of Saluation, the ground of all.
Moſt men are deceiued about it.
Papiſts thinke it impoſſible.
Carnall Proteſtants thinke it eaſie.
Weake Chriſtians full of doubting.
Three generall heads or parts of this Treatiſe.
Three branches of the firſt head.
CHAP. 2.
MAn created happie, fell into miſerie.
Two parts of mans miſerie.
The firſt: His ſinne.
Mans ſinne what.
EueryEvery part corrupted.
Vnderſtanding, conſcience, will.
Affections.
Conuerſation.
Thoughts, deſires, outward behauiour.
Mans beſt actions abhominable.
Few thinke it thus.
The ſecond part of mans miſery: The curſe.
Which bringeth all plagues.
After this life.
In this life.
The creatures curſed for mans cauſe:
Much more himſelfe.
In all he takes in hand.
In his body, diſeaſes, &c.
In his ſenſes, deafneſſe.
In his friends and kindred, &c.
He hath no right to any thing that he inioieth, and ſhall be called to iudgement for it.
Men ſhift off this.
This curſe is to all.
To harden the heart againſt it, dangerous.
The curſe vponupon the ſoule.
To be giuen vp to vile luſts.
To be darkened in his vnderſtanding.
Haſtening to endleſſe woe, and not ſee it.
Hardneſſe of heart.
Deſperation, madneſſe, &c.
Remedileſſe feares, &c.
Hell paines, extreame, eaſeleſſe & endleſſe.
The neceſſitie of this knowledge of mans miſerie.
If this doctrine diſpleaſe men, they may thanke themſelues.
The doctrine of the Goſpel muſt go with this.
CHAP. 3.
OF the knowledge of redemption and deliuerance.
It muſt be knowen as well as our miſery.
Foure things to be conſidered in it.
1. What it is, and wherein it conſiſteth.
Merit ouerthrowne.
2. By whom it is wrought.
3. How it is reueiled.
4. How it is receiued and imbraced.
Faith what.
How it is wrought.
CHAP. 4.
KNowledge of our miſerie and redemption, neceſſarie to ſaluation.
They are moſt light, who hauehave moſt cauſe to mourne.
The perſon that ſhall be ſaued, beleeueth and applieth generall things particularly to himſelfe.
Heereby the heart is troubled.
Few, hearing the doctrine of miſerie, thinke it to be their owne caſe.
They are hardned, and make it cōmon.
Their woe at the time of death.
Anſwer to ſuch as would not hauehave the law preached.
The law is to be preached.
But not without the Goſpell.
Effects and fruits of the law preached, in the faithfull.
The ignorance of the law, how dangerous.
Great fault in the miniſter that teacheth not the law.
Conſultation: the ſecond worke.
Conſultation neceſſarie.
Prooued.
Without it, ſorrow for ſinne profiteth little.
They that cannot counſell themſelues, must aske.
The complaint of the penitent ſinner.
What his thoughts are.
1. About his owne eſtate.
2. Concerning the minde of God towards him.
He is ſecretly vpholden by the promiſe.
Humiliation: the third worke.
How neceſſarie it is.
What great fruit it brings.
A ſecret deſire of forgiueneſſe: the fourth worke.
From what ground this ariſeth:
Or, what breedeth this deſire.
Many are long ere they come to this point: and the cauſe why.
How feruent this deſire ought to be.
To the humbled ſoule the tidings of ſaluation moſt welcome, & til then little ſet by.
This deſire continueth till the thing be obteined.
What ſtaieth and vpholdeth him in this caſe.
He reſolueth neuer to walke in his former eſtate, and why.
How Sathan laboureth that men ſhould not come to this point, and by what meanes.
What hee is the better for this reſoluing.
Confeſſion and crauing of pardon: the fifth worke.
How this is done.
How great a matter this is.
To forſake all for it, and highly to price it: the ſixth worke.
Obiect. 1. Can theſe or any thing that man doth, be accepted without faith?
Anſw. Although none of theſe things be faith, yet they are not without it.
We cannot diſcerne the very moment when faith is wrought.
Obiect. 2. Muſt we thus prepare our ſelues to receiue faith?
Anſw. It is not in our power.
It is gods onelyonly worke to doe it.
To apply Chriſt and his promiſe: the ſeuenth worke.
God ſealeth vp his promiſes to the beleeuer.
How the beleeuer reaſoneth with himſelfe
He weigheth all things heereto belonging.
He ſeekes helpe of others.
How he groweth ſetled in beleeuing.
What will follow of applying Chriſt.
Faith though weake, yet ſound, after experience in a godly life ſhall be confirmed, and bring reſt to the ſoule.
Faith is rather diſcerned by the graces that goe with it, then by it ſelfe.
A deſcription of the ſmalleſt meaſure of faith.
Some attaine aſſurance in one day, others labour long for it.
Faith vniteth to Chriſt.
Common profeſſors hauehave not this faith.
By what meanes it is wrought.
Why many want it.
The concluſion of this third part.
Markes of faith.
CHAP. 5.
THe ſecond head generall of the treatiſe.
Lets of faith.
Many deceiued in faith.
A generall let of faith, the diuels bewitching.
The miniſter is the watchman to giuegive warning.
Fault of not beleeuing, in the miniſter and people.
In the miniſter.
1. Not teaching.
2. Seldome teaching.
Neceſſitie of often teaching.
3. Not plaine teaching.
4. Want of catechiſing.
The people ſhould be examined how they profite.
The Miniſter ſhould hauehave authoritie to doe it.
What good would come of it.
Commendati…n and neceſſitie of catechiſing.
Good life of miniſters.
Priuate conference.
CHAP. 6.
LEts of faith in the people.
Light eſteeming the Goſpell.
Fewe that receiue the doctrine, hauehave faith.
Practiſe of true Chriſtians.
None beguiled by Sathan but wilfull and fooliſh.
Particular lets of faith.
1. Some thinke it impoſſible.
2. Not neceſſarie.
3. Too hard.
4. Others are careleſſe.
5. Feare loſſe.
6. Preſume.
7. Neuer broken hearted.
8. Feare continuance.
9. Too ſlightly ſeeke it.
10 Sudden flaſhes ſoone out.
An exhortation to the miniſters.
The titles of miniſters.
Their charge.
What their practiſe ſhould be.
Incouragements to the miniſter to doe their duties.
1. From their honour.
2. From their comfort.
3. The peoples benefit.
4. From their owne reward.
How to anſwer the obiections which might diſcourage vsus.
An exhortation to the people to imbrace the miniſterie.
The 1. reaſon: they are meſſengers of reconciliation.
The 2. reaſon: from the benefit reaped thereby.
The peoples ſinne.
How the people hinder themſelues.
There are fit remedies to theſe lets.
EueryEvery deſire of ſaluation, is not faith.
CHAP. 7.
TRue deſire giues not ouer.
It muſt be feruent and conſtant.
It is ſtrengthened by an high account of the the thing deſired.
No paines and labour in ſeeking it, thought needleſſe.
Difference betwixt ſound and vaine deſire.
The heart is ſet vponupon Gods promiſes, if the deſire be ſound.
Gods will we ſhould beleeue.
Aduiſe for the weake Chriſtian.
If any doubting ariſe.
Not to harken to any contrary voice.
The danger of it.
Remedie againſt feare of continuance.
Concluſion of the former.
CHAP. 8.
HOw the weake in faith ſhould be establiſhed.
Two ſorts of weake ones.
The firſt ſort deſcribed.
The firſt perſwaſion to vphold a weake faith.
The ſecond.
The third.
He that is new borne, can neuer die.
The fourth.
The ſecond ſort more weake in faith then the former.
They are deſcribed.
How melancholie worketh in ſuch.
Perſwaſions to vphold ſuch weake ones.
Sathan worketh vponupon vsus by ſuggeſtions, and by outward occaſions.
He conceiueth our intents and purpoſes: and how.
His properties.
He perſwadeth and tempteth to ſinne, which we delight not in.
He laboureth to dimme our knowledge, and and the ſight of Gods grace in vsus.
He troubleth much by outward obiects.
The obiections of the weake, in temptation.
The Lords eie watcheth ouer theſe weake ones.
Remedies againſt Sathans temptations.
Further remedies.
What we ſhould doe, when we feele not the ſweete taſte of Gods mercies.
A fifth perſwaſion to vphold weake faith.
A ſixth perſwaſion.
A ſeuenth perſwaſion.
CHAP. 9.
HOw farre an vnbeleeuer may go in the profeſſion of Chriſtianitie.
What vſe is to be made of this doctrine.
Forwardneſſe in religion was ſometime in many.
Apoſtataes.
The falles of many profeſſors hauehave made them vile.
Some hauehave fallen away before trouble come.
Let ſuch repent.
What is required in effectuall calling: and how men are deceiued about it.
The lawe is not to be preached without the Goſpell.
Why the lawe is preached.
How men abuſe their afflictions through ſathans wiles.
Men content themſelues with a ſhadow of of religion.
Looke to that which is principall.
Troubles inward or outward, commend not a man to God.
When a man is none of the woorſt, he may be farre from being good.
How men ſhould trie themſelues.
Vnſtaied ones muſt vſe all meanes to be conuerted.
Men are careleſſe in the weightieſt matter.
How they deceiue themſelues: or, what weake foundations they build vponupon.
Some heare willingly, but will not be warned by it.
Why men are ſo loth to come to triall.
1. Becauſe they hauehave no good euidence to ſhew.
2. Their hearts are not vpright: they keepe ſome ſinne.
The maine cauſe why men louelove not to examine.
Other cauſes.
Gods children do not ſo.
The ſinne of ſuch as mocke at them that are forwardeſt.
Exhortation to eueryevery one to try his ſtate.
CHAP. 10.
THe third generall head of this treatiſe.
Eight companions of faith.
1. Ioy.
This doth not alwaies appeare outwardly.
How this ioy is felt in afflictions.
The want of it argueth weake faith.
Obiect. You zealous folke, ſome of you are euer ſad.
Anſwer. Some are weake in faith: they muſt mourne till they be …mforted.
What mourning is good.
Anſwere to ſuch as take offence at the heauineſſe of Gods children.
Obiect. The ſadneſſe of ſome profeſſors, makes many ſhun religion.
Anſwer. All mirth is madnes, that proceeds not from faith.
2. Holy admiration.
This is not in a Chriſtian at his firſt calling onelyonly, but is after continued and increaſed.
Anſwere to ſuch as thinke we must not wonder alwaies.
What letteth this grace.
3. LoueLove.
None hauehave this but they that are loued firſt.
The true beleeuers feele ſenſibly the louelove of God to ſhadow the louelove of other things.
4. Thankefulneſſe.
It muſt be daily.
Euen in afflictions.
Praiſe God alone, aſwell as in the aſſemblie.
5. A deſire of an holy communion with God.
Gods preſence in heauen to be preferred before it on earth.
The eſtate of them that cannot abide to heare of death.
6. To forſake the world.
A great grace, not to be tied to the world.
Great folly to ſet our hearts on things below.
Make much of them, til God ſhew vsus better.
A great libertie to be willing to die: ſuch onelyonly are fit to liue.
The forſaking of the world is not, to leaue neceſſary duties.
For what reſpects we may deſire to liue.
Cloiſtering and ſuch like, no point of godlineſſe.
7. Shame for our former vnkindneſſe vntounto God.
The beleeuers reuenge themſelues for their former ſinnes.
8. To conuert & bring on others.
Edifying talke, good for our ſelues and others.
Vſe it a… it may be, though we ſee not preſent fruit of it.
CHAP. 11.
HOw weake faith is confirmed.
The firſt meane: To account it chiefe.
The beſt things muſt beſt be regarded.
Euill muſt be auoided, and lawfull liberties ſoberly vſed.
The ſecond: Earneſt prayer, with meditation, &c.
True beleeuers ſoone faint and are fearefull.
They muſt much helpe their weakneſſe, and oft.
Obſerue how God keepeth promiſe in ſmaller things, that they may beleeue him in greater.
The third meane: The word and ſacraments.
The fourth: A daily humiliation for ſinne.
The fifth: Their former experience.
The faithfull hauehave neere acquaintance with God.
They are called his friends.
Let no place be giuen to doubting.
How faith is weakned.
Thinke of this as the weightieſt matter, in the morning, if it may be.
The ſixth: The example of others, who of weake become ſtrong.
CHAP. 12.
THe ſweet fruit and benefit of preſeruing and confirming our faith.
No outward meanes confirme faith, if we price it not the beſt of all things.
A pithy ſpeech of a worthy perſon.
The chiefeſt thing eueryevery morning, is to remember Gods louelove.
Gods children not ſo wiſe for their good, as the bad for theirs.
Many good Chriſtians hauehave not halfe the comfort they might hauehave.
Their example hurteth others.
Vnſetling of our ſelues from nouriſhing faith, is full of dangers.
The longer we liue, the better we ſhould be.
Many hauehave found ſmall comfort through their life.
Three degrees of faith.
The ſecond Treatiſe.
CHAP. 1.
OF the life of a beleeuer.
The ſumme and order of this treatiſe.
Why godlines ſhould be ioyned with faith.
Diuers opinions about godlineſſe.
It is neceſſary to vnderſtand wherein a godly life conſiſteth.
The neceſſary connexion of this treatiſe with the former.
Faith and godly life are as twinnes, and go together.
The heads of this treatiſe are foure.
CHAP. 2.
THe firſt point of the firſt head of this treatiſe.
Where true faith is not, there is no good life.
No good thing in the vnbeleeuer that pleaſeth God.
Men are dangerouſly deceiued about this point.
This is no new doctrine.
It is hard only to the obſtinate.
None that hauehave faith, can liue wickedly.
Proofes of it.
Faith is not content with a wandring deſire of godlines.
The Goſpel deſpiſed, becauſe it is not knowen.
Many would be thought beleeuers, who liue not a godly life.
Too haſty repentance, ſeldome ſound.
Change of life without faith, vaine.
A ſimile.
It is vaine to thinke we hauehave faith, without a new life.
CHAP. 3.
THe ſecond point of the firſt head of this treatiſe.
The beleeuer muſt beleeue other promiſes beſide that of ſaluation.
Alſo the commandements and threats.
The beleeuers do not thus.
The cauſe why.
Another cauſe.
Want of this faith worketh much inconuenience.
The beleeuer muſt beleeue that he ſhall be ſanctified.
And particular promiſes of benefits and deliuerance.
And precepts and threats, euen the word it ſelfe.
Examples of ſuch as did ſo.
This doctrine little ſeene into and practiſed.
This kinde of faith not oft beat vponupon by teachers.
The leſſe conceiued and in vſe with the better kinde of hearers.
What cauſeth tedious troubles to many Chriſtians.
The teſtimony of good Chriſtians touching this matter.
An exhortation to the miniſters.
A miniſter muſt hauehave experience in himſelfe of that which he teacheth others.
Anſwere to ſuch as thinke otherwiſe.
Let faith and godlineſſe be oft taught.
The ſame things without vaine repetition and barbarouſneſſe.
The peoples wants require it.
Want of this kinde of faith makes the godly life difficult.
A ſimile.
Where it is inioied, the practiſe of godlineſſe becoms eaſie.
The want of a good foundation is the ruine of many.
CHAP. 4.
THe ſecond general head of this treatiſe.
Of the heart.
The heart the fountaine of godly life, must firſt be purged.
Like heart, like life.
The heart is a dungeon of iniquity.
A ſimile.
A view of the filthineſſe of the heart.
Men ſee it not, and therefore ſuſpect no danger.
What the purging of the heart is.
He that dieth in a weake eſtate ſhalbe ſaued.
Holy deſires be oft times quenched in the beleeuer.
How to reuiue them.
How the heart is purged.
By the power of the holy ghoſt.
This is at the firſt turning of a ſinner to God.
Euen this is a gracious worke.
We muſt not ſtand at a ſtay in this.
The heart is purged by faith.
Worldly delights ſo ſought for becauſe the heauenly are not felt.
So ſoone as any are aſſured of Gods fauour, ſo ſoone are their hearts changed.
Faith purgeth onelyonly as the inſtrument.
True repentance what.
Without the change of the heart there is no amendment of life.
The ſimpleſt Chriſtian findes ſome meaſure of theſe.
Proofes that this change is wrought by faith.
By this change the beleeuer ſenſibly deſcerneth his preſent eſtate from his former.
The weake troubled, that this change is ſo ſmall.
Yet this is a note that their ſtate is good.
This change of the heart is the foundation of a godly life.
If men at the firſt gaue God their hearts, then ſhould their whole life be better.
Not a peece of the heart.
Many hardly brought to giuegive their whole heart, therefore giuegive ouer.
CHAP. 5.
OF the renouncing of all ſinne: which is the firſt effect of a renued heart in the true beleeuer.
We muſt be changed before our liues can be amended.
What the life of the beleeuer is.
All vngodlineſſe, not ſome onelyonly, is to be renounced.
The beleeuer loatheth his former filthy life.
The power of faith, and gaine thereby.
The vanity of worldly ioies.
The beleeuer renounceth ſinne in good aduiſedneſſe, and not in ſome good moode onelyonly.
For want of this ſetled denying of our ſelues diuers neuer attaine to true godlineſſe.
Worſt ſort of proteſtants, who hate this doctrine.
Gods ſeruants are at vtter defiance with the world.
They leaue not ſinne for a time, nor by conſtraint, or for company, feare. &c.
They vow and performe.
Not by their owne ſtrength.
Their helpe is from God, attained by faith, waited for by hope.
It is got with much ſtriuing.
Which ought to be no diſcouragement.
The faithfull alwaies preuaile not.
Yet finde comfort.
No hurt by abaſing.
Gaine of our falles, to purge vsus.
This gaine is onelyonly to the beleeuer.
Beleeuers can renounce all.
Vnbeleeuers cannot.
No dram of goodneſſe in a naturall man.
CHAP. 6.
DIuers kindes of euill to be renounced.
Firſt, inward luſts.
All doe not hold them vnderunder in like meaſure.
The effects of our naturall corruption be heere meant.
The roote of them all, is vnbeleefe.
Three ſorts of inward luſts.
1. againſt God, and his honor and worſhip: in the firſt table.
Ignorance of God, and no minde to come out of it.
Diſtruſt.
In aduerſity, impatient, obſtinate. &c.
In proſperity, no thankefulneſſe, carnall reioicing, drunke with pleaſures.
No pleaſure in Gods true worſhip.
Superſtition and blinde deuotion.
Prophaneſſe, diſſoluteneſſe. &c.
Abuſe of peace.
Loathing the Lords Sabbath.
2. Wicked luſts towards man: in the ſecond table.
Com. 5. contempt of betters, vnthankefulneſſe, ſaucineſſe in youth.
Com. 6. reioicing in euell, wrath, no bearing reuenge, no fellow feeling. &c.
Com. 7. vncleane luſts, E. Feeding of them, 106. F. Eies full of adultery: the minde made a nurſery of filthineſſe.
Not onelyonly the worſt ſort deceiued this way.
Com. 8. coueteouſneſſe. &c.
Com. 9. luſt againſt our neighbours name.
Surmiſes, deuiſing of libels. &c.
Things not alwaies, yet theſe be common.
Com. 10. the heart is taken vp with dreames and hurtfull thoughts.
Theſe luſts be cauſes of all woe.
CHAP. 7.
3. EVill luſts concerning our ſelues.
Fretting when we be croſſed of our will.
Exceſſiue delight in aboundance.
Pride of life.
Frowardneſſe.
Selfe-louelove. &c.
The word of God maketh his Children wary againſt theſe.
A ſpeciall part of a godly life, to renounce theſe.
It is not done without daily ſtriuing.
Luſts marre all.
Weake ſeruice accepted, if it be ſound.
He that obſerues theſe luſts and reſiſts them, is occupied in a godly life.
All ouercome not theſe alike.
The better ſort how farre they come, and how.
Examples of ſuch.
The weaker are not to diſtruſt for not matching the beſt.
Theſe luſts are reſiſted of all beleeuers in their meaſure.
They who be ruled by their luſts, can claime no part in a godly life.
The weake may ſtay their comfort in theſe three ſpeciall graces.
1. That they hauehave a cleere knowledge of their ſaluation.
2. That they account it as their chiefe treaſure.
3. That they be ſet forward in ſome good courſe, whereby they may grow in faith and obedience.
Theſe three muſt be earneſtly laboured for.
The chiefe end of this booke, is to ſet forward a weake Chriſtian.
How to make godlineſſe, a pleaſure.
The gaine of ſuch a courſe.
Why God witholds ſome grace from his.
Cauſes in our ſelues of not growing.
Ignorance.
Slouth.
Fauouring ſinne.
Timorouſneſſe and vnbeleefe.
Remedy of our vnbeleefe.
CHAP. 8.
HOw the minds of the godly are occupied.
Three ages of Gods children.
1. Childhood.
2. Middle age.
3. Old age.
The higheſt degree of Chriſtians.
How the mindes of ſuch are vſually taken vp.
The beſt are moleſted ſometimes with luſts.
They are not comparable to the Apoſtles.
Paule had ſpeciall priuiledges.
Theſe are called fathers.
The ſecond ſort of the godly, in battell.
The practiſe of ſuch.
Sinne is odious to them, though not euer ouercome ef them.
Theſe are ſometime diſcouraged.
Glad to vſe all helps.
Set againſt ſmaller ſinnes.
They are held vnderunder their infirmities for their good.
The third ſort of the godly.
About what their thoughts are chiefely occupied.
The dangers that theſe are ſubiect vntounto.
1. Danger in comfort.
2. Danger when they feele want of comfort.
Many defects are in theſe.
Yoong Chriſtians compared to children.
Theſe muſt grow.
Their duty.
Gods children are in danger ſometimes to be dazeled and without feeling.
Yet euen in this eſtate they differ from hypocrites and vnregenerate.
How they differ.
Theſe degrees may in ſome reſpect fall one into another.
Examples of theſe three ſorts of Gods people.
CHAP. 9.
OVtward wickedneſſe muſt be renounced.
Prooued,
1. by doctrine of the ſcriptures.
2. by examples.
The ſinnes that he loued beſt, are renounced of the beleeuer.
CHAP. 10.
FOure ſorts of men which hope for ſaluation, and yet renounce not open ſinnes.
1. Groſſe offenders.
The vngodly will ſcorne profeſſours, if their liues be faulty.
Such are ſeldome reclaimed.
2. Sort of bad profeſſors, ignorant and careleſſe.
The wofull eſtate of ſuch.
Yet there want not ſuch as flatter them in it.
Many laugh at the rude for their homely ſpeeches, who yet are like them in qualities.
3. ſort: Ciuill profeſſors.
Some of all theſe three ſorts are ſometimes prickt in conſcience.
Notes of their hypocriſie.
Sudden flaſhes of grace.
4. ſort: Schiſmatickes.
They are taunters, railers, and ſlanderers of their bretheren.
Cenſurers of others.
Soone ripe in their owne conceit.
Inordinate liuers.
Worſe in dealing then men who profeſſe no religion.
Theſe with the former are farre from a godly life.
Other diſorders of ſuch profeſſors.
Earthlineſſe.
Vnquietneſſe.
Vnprofitableneſſe.
Pride of life.
Ill educating their children.
Vncharitable ſurmiſes.
CHAP. 11.
OBiect. Are all ſuch damned?
Anſwere. No, if they repent.
God ſhoales out ſome from others. h. Infirmities in all.
The godly ſomewhat infected with common corruptions.
Difference betweene the falles of the godly and the wicked.
The godly fall not, but when they are ſecure and take liberty.
How we may be fenced.
No warrant of not falling dangerouſly.
We may be preſerued from ſoule falles.
The ends, why God ſuffers ſome to fall ſo.
1. To humble men.
2. To magnifie his mercy in forgiuing great ſinnes.
3. In regard of others.
Otherwiſe, no feare of falling.
Gods tenderneſſe ouer his.
Sweet comfort to the weake.
What infirmities the godly be ſubiect to.
The ſtate of weaker Chriſtians.
Theſe differ much from all wicked.
What the ſinne of infirmitie is.
The wicked ſinne boldely.
Their ſorrow is carnall.
CHAP. 12.
THe heart purged, muſt ſo be kept.
How the heart is kept.
What danger growes when the heart is not kept.
Great labour, thus to keepe the heart.
With this heart it is eaſie to renounce euill.
An ill gouerned heart, the cauſe of all diſorder.
Little acquaintance with our hearts, brings great bondage.
An high grace, to liue well without the whip.
The faithfull in part, thus kept downe.
Sinne is not ſhaken off as a burre.
Grace to vanquiſh ſinne, may be attained: and more and more from day to day.
The good treaſurie of the heart, being kept, bringeth forth good things.
A peece of heauen, to liue with ſuch as keepe their hearts well.
Without it, nothing ſauoury.
The fruite of a well ordered heart.
The looking to the heart in a good moode onelyonly, dangerous.
The heart may alwaies be lookt to.
An other cauſe why the heart ſhould be lookt to: otherwiſe, it will not be ready to any duty.
How we may be fitte to pray and meditate.
The onelyonly way to curbe vp our luſts, is to looke to our hearts.
Without this, ſmall fruite or comfort.
This clenſing of the heart is not perfect.
This clenſing, though weake, is a great priuiledge.
CHAP. 13.
THe ſecond generall branch of the life of a beleeuer.
More hard and excellent to doe good, then to eſchew euill.
Not to reſt in eſchewing euill.
Three branches of this ſecond part of this treatiſe.
1. Setteth downe rules to direct to the practiſe of duties.
2. Sheweth wherein this part of godlineſſe conſiſteth.
3. Anſwereth obiections.
Neceſſity of rules to liue well by.
The firſt rule to liue well, is Knowledge.
Knowledge what.
To grow in this knowledge.
With this knowledge muſt goe Delight in it.
Without this delight no fruite of knowledge.
Knowledge an excellent gift:
But without the ſalt of grace, vnſauory.
The ſecond rule, Practiſe.
Practiſe is firſt in an hearty deſire.
Our affections muſt be ſtronger, as the good is greater.
As we deſire, ſo muſt we indeauour to doe good.
All parts of our bodies muſt be giuen to ſerue God.
Make a trade of godlineſſe.
Vertues that further vsus to the former rules.
1. Vprightneſſe,
2. Diligence.
3. Conſtancie or perſeuerance.
Vprightneſſe, what.
Pretences in good actions.
Neceſſity of theſe rules and vertues.
Vnarmed venturing abroad, is cauſe of ſore wounds.
CHAP. 14.
OBiect. We cannot doe as we deſire.
Anſ.
1. Gods grace ſhall be ſufficient.
2. The beſt deſire without looking for Gods helpe, is vaine.
Why Paul ouercame not all rebellion.
Paul was not caried into groſſe iniquitie.
We may looke for the like grace that Paul had, in our meaſure.
Many weake, diſcouraged for want of this victorie.
Many know not their libertie.
The two next vertues, Diligence and Conſtancie.
Diligence and Conſtancie bring great matters to paſſe.
What diligence is required.
What conſtancie.
The gaine of theſe.
Many pay deare for their liberties.
Want of theſe vertues, dangerous.
Other two vertues, Humilitie and Meekeneſſe.
Theſe alwayes neceſſarie.
The Chriſtian life, no idle nor vnſetled life.
The end of one worke, the beginning of another: yet without toile.
Keepe alwaies an appetite to ſome new dutie.
CHAP. 15.
COm. 1. Duties to Gods perſon.
Knowledge of God.
Truſt, hope, patience.
Ioy, thankefulneſſe.
Requeſt, louelove.
Deſire of God preſence, reuerence, feare.
Com. 2. Gods worſhip, miniſtery, ſacraments.
Publike prayers, Cenſures.
Publike fasts.
Extraordinary thanks.
Priuate worſhip.
Maner of Gods worſhip, ſpirituall.
How Gods worſhip is to be vſed.
The word.
1. Preparation.
2. In hearing.
3. Hauing heard.
How conference and reading ſhould be vſed.
How the Lords ſupper ſhould be receiued.
How prayer ſhould be made.
Com. 3. In all things to glorifie God.
In an oath.
1. Trueth.
2. Righteouſneſſe.
3. Iudgement.
In beholding Gods works.
Com. 4. Keeping holy of the ſeuenth day.
Varietie of holy exerciſes.
Publike duties.
Priuate:
1. By our ſelues.
2. With others.
CAAP. 16.
SEcond Table.
Dueties to God and man, are not to be ſeparated.
Beare louelove to all.
Brotherly kindneſſe to Chriſtians.
Many duties to our neighbour.
Com. 5. Duties of inferiors.
Common to all inferiors.
Subiection.
Reuerence.
Superiors duty.
Diuers kinds of ſuperiors.
Duties of ſubiects and ſeruants.
Duties of all in authority: as, Princes.
Maſters.
Childrens duty.
Parents.
Miniſters.
Hearers.
Strong Chriſtians:
Weaker.
Others excelling in gifts.
Ancient in yeeres.
Duties towards our equals.
By examining, ſee our wants and need of Chriſt.
Maintaine our owne reuerence.
Com. 6. Duties towards the life of our nighbour.
Bodily life and health. To hurt none.
By mildneſſe of ſpirit to beare much.
Cut off all occaſions of diſcord.
To do good to their liues.
In their miſeries.
To pitty them.
To ſhew mercy.
To ſeruants diſtreſſed.
To the ſicke in viſiting them.
Helpfulneſſe and harmleſneſſe, vertues of ſingular price.
What vertues accompany them.
Pittie to the ſoule of our neighbour.
Good example.
To winne and confirme others.
Helpe the poore.
End of the text · Richard Rogers, Seven Treatises (1603)