BRIEF DIRECTIONS UNTO A GODLY LIFE: Wherein every Christian is furnished with most necessary helps for the furthering of him in a godly course here upon Earth, that so he may attain Eternal Happiness in Heaven.  
Written by Mr. Paul Bayne, Minister of God's Word, to Mr. Nicholas jordane his Brother.  
LONDON, Printed by A. G. for I. N. and are to be sold by Samuel Enderby at the Star in Pope's head Alley, 1637.   

To the RIGHT Worshipful, Mr. NICHOLAS JORDANE Esquire, and one of his Majesty's justices of the Peace and Quorum, in the County of Sussex.  
SIR,  
IT hath been an ancient custom to reserve some lively representation of worthy friends deceased, thereby to continue the remembrance of their virtues, persons, and love. This holy Treatise ensuing, hath served you to that purpose, and that very fitly; for herein you have a true representation and remembrance of your most worthy and loving Brother, especially of the most noble and worthy part of him, I mean of his excellent understanding in the mystery of godliness: his most zealous and earnest will and desire of all men's practice of godliness; And his sincere love unto you in particular, unto whom he primarily directed these Directions unto a godly life; which as they do lively express that he had put on the new man, created and renewed in knowledge, righteousness and true holiness: so is it most worthy of our reservation, both for the remembrance and imitation of him. Yea, I may confidently affirm, that this faithful remembrancer is most worthy and fit always to be carried about us, and daily to be looked on by us: for it will help us well to put on that new man, and to be conformable to our Head jesus Christ, and to walk before the Lord in holiness and righteousness all the days of our life. For there is this difference between those former corporal Images of earthly bodies and this, that men with too much love and use of them, easily fell into superstitious wickedness; but this the more it is loved and used of men, the more will all wickedness be rooted out of their hearts, and the more will they glorify God by a holy life and conversation. Now having received this holy Treatise at your worship's hands to publish it unto the World, I am bold to return it unto you for safeguard, both that the World may know unto whom it is obliged for so excellent a monument, as also for the great benefit that shall be reaped thereby. So (Sir) accounting it a wise part in him that cannot speak well, to say but little; I commend you and this Treatise to God's Grace which is able to build us up further, even to do wondrously above all that we can ask or think.  
Your Worships humbly at command, N. N.   

Brief Directions unto a godly Life: wherein every Christian is furnished with most necessary Helps for the furthering of him in a godly course here upon earth, that so he may attain eternal happiness in Heaven.  

SUre it is, that it was not thus with mankind in the beginning as now it is.  
God created man happy, yet mutable; but Satan by deceit did cast him from that happy condition; whereby besides the loss of that felicity, he was plunged into extreme misery, which consisteth in two things.  
First, in sin.  
Secondly, the curse following upon it.  
First, our sin is not only that first transgression of Adam whereby we are all guilty, but also that infection of soul and body arising from the former. Hence it is that the understanding is filled with blindness; the conscience wounded, seared, and defiled; the memory forgetting good things, or not remembering any thing aright.  
The will captive, of no strength to good, but only to evil; the affections all together disordered.  
The cogitations about heavenly matters, are error, falsehood, and lies.  
The wishes and desires of the heart are earthly, and fleshly. The outward behaviour is nothing else but a giving up of the members of the body as instruments of sin.  
The curse maketh him subject in this life for his use of the creatures to dearths, famine, etc. For his body, to sickness and other pains.  
In his sense for his friends to the like calamities; in his soul to vile affections, to blindness, hardness of heart, desperation, madness, etc. In both body and soul to endless, and easeless torture in the world to come. Yet some may object that,  
All are not in this case or estate. Object. To which I answer:  
All are subject by nature to the same wrath of God; Answ. they which feel it not, their case is no better, but rather worse than the other.  
The only sufficient remedy for the saving of man, is to satisfy God's justice, which by sin is violated. His justice is satisfied by suffering the punishment due to sin, and by the present keeping of the Law. Therefore it is not to be sought for in ourselves, nor in any other creature. It being appointed by the Father, was undertaken and wrought by Christ, and is sealed in men's hearts by the holy Ghost: but it may be demanded:  
Object. How did Christ his redemption become ours? I answer:  
Answ. God the Father, of his infinite love, gave him freely to us, with all his whole work of Redemption.  
This Divine Mystery is brought to light by the Gospel.  
The use whereof is to manifest that righteousness in CHRIST, whereby the Law is fully satisfied, and salvation attained.  
The remedy and the tidings of it is received only by Faith, which Faith is so to give credit to God's Word, as he rest thereon, that he will save him; and is wrought by the ministry of the Word, revealing this mercy and truth of God: and by these the holy Ghost enlightening him to conceive, drawing him to believe, and so uniting him to Christ.  
The knowledge of the former things is not sufficient for him that will come to happiness: but this knowledge worketh.  
First, he is drawn by the secret work of the Spirit of God, to be persuaded that the Doctrine taught doth concern him: he hath wisdom given him to apply general things particularly to himself: Col. 1.9. as first, the Preaching of the Law, and the threatened curses of it; whereby he seethe himself guilty before God of eternal punishment and wrath.  
Secondly, the Lord directeth him to enter into further consideration with himself, of and about his present estate, and consulteth what to do in this his ex remity; and that not lightly, but seriously, as a matter of life and death, jer. 8.6. Luke 7.15.  
If he be not able to counsel himself, he asketh counsel of others.  
Thirdly, from the former consultation, he cometh to this resolution, that he will not return to his old ways, but in all humility and meekness and brokenness of heart, say with Paul; Lord what wilt thou that I do?  
Fourthly, by this means he cometh to an unfeigned desire of forgiveness, which always proceedeth from a sound hope that God will be entreated of him.  
This hungering after mercy, and longing after CHRIST, is very earnest and fervent, though in some with more timorousness than in other.  
This maketh the Gospel to be glad tidings, and the feet of them that bring it to be beautiful to him.  
Fifthly, with earnest, humble, and particular confession of his sins, he poureth out prayers to God for the pardon of them in Christ.  
Sixtly, he having found out this pearl, prizeth it as it is worth: and therefore selleth all that he hath, biddeth farewell to his sweetest delights for the attaining of it; which affection is not for a moment, but is written, as it were, with the point of a Diamond, never to be razed out again.  
Seventhly, Then he cometh to apply the Gospel to himself, as before he did the Law, and sealeth up his salvation in his heart, reasoning from those gracious promises which God hath made to such as he is.  
Thus by often and deep weighing the truth, unchangeableness and perpetuity of the promises, he cometh at length to be settled in Faith; this Faith uniteth him to Christ, and bringeth him to happiness. And it is wrought inwardly by the Spirit, while men obey God's Ordinance in the hearing of the Word, the outward means of salvation.  
Now the marks of Faith to be seen in the believer by himself or others: are  
1. If he strive against doubting, judg. 6.17.  
2. If not feeling Faith, he complain bitterly of the want of it.  
3. If he seek fervently to be settled in believing.  
4. If he desire to search out the sin which may possibly hinder him, and endeavour to expel it.  
The main cause why so many do want Faith, is the Devil's bewitching and blinding of men, 2 Cor. 4.3, 4. Wherein man's fault is, that he openeth his ears, and giveth credit to Satan's deceitful suggestions.  
For the preventing therefore of this danger, the Lord hath given watchmen to warn the people of the peril.  
The reason therefore why men do not avoid it, is either in the Minister, that he doth not warn them aright, or else in the people, that they do not receive it.  
In the Ministers:  
1. If they teach not at all.  
2. If they teach seldom.  
3. If they teach, but not plainly to the capacity of the hearer.  
4. If by Catechising they do not teach the grounds of Faith in right and good order.  
5. If they be not ready by private conference to satisfy their doubts.  
6. If they have not a Christian care of giving good example by a holy and blameless life.  
But the Ministers must consider their duty laid forth:  
First, by Titles, as Watchmen, Labourers, Matth. 9.37. Salt and Light, Mat. 5.13.14. Shepherds, joh. 21.15. Good Scribes, Matth. 13. Stewards, 1 Cor. 4.1. Nurses, 1 Thess. 2.7.  
Secondly, in Commandments, Acts 20.28. 2 Timoth. 4.2. For their better encouragements, they must consider:  
First, the honour vouchsafed to them, to be God his Ambassadors.  
Secondly, the comfort of this labour.  
Thirdly, the good that they may do.  
Fourthly, the great reward prepared for them, Dan. 12.3.  
The lets that are in the People, are:  
First, if they esteem lightly of the Gospel, preferring other things before it, Luke 24.  
Secondly, if they imagine it an impossible thing to get assurance of salvation in this life.  
Thirdly, if they think it, though not impossible, yet not any way necessary.  
Fourthly, if they think it both possible and necessary, but too hard to come by.  
Fifthly, if they be careless and ignorant.  
Sixthly, if for fear of losing other pleasures, they forbear to seek after this.  
Seventhly, if they presume of their Faith, living still in their sins.  
Eighthly, if there were never thorough brokenness of heart prepared to receive the Gospel.  
Ninthly, if for fear of not continuing, they will not begin.  
Tenthly, if they do work it upon themselves, but do deal slightly with it.  
Eleventhly, if they content themselves with sudden flashes that soon are out, and do not seek to be settled.  
A naked and bare desire of salvation, now and then stirred up in a man, is not to believe.  
First, true desire cannot be satisfied without it, and therefore giveth not over till it obtain it.  
Secondly, it maketh high account of it, as of a precious Faith; and valuing of it according to the worthiness of it: He seeketh willingly and readily: He settleth his heart upon the promises of God.  
He meditates on God's Commandments, that he should believe: by these means he cometh to be settled. Which done, he must beware of all occasions that may unsettle him. Again, espcially that he doth not give too much place to fleshly reasons and carnal doubtings, nor hearken to evil suggestions.  
BEcause the children of God after they have believed, are often drawn from their hold, and caused to suspected themselves, and so fall into much fear and doubting that they are none of the Lords, they must therefore learn to strengthen themselves thus:  
1. They must know that in God there is no shadow of change, and therefore that it is their weakness to entertain such thoughts, Psalm. 77.13. For he ought not to cast away his confidence, Heb. 10.35.  
2. He may persuade himself that he labouring after, and groaning to rest his wearied heart on the promises of God, shall never be wholly forsaken, though sometimes destitute of feeling. Now if any ask,  
Why doth God suffer his children to fall into such fears? Quest. It is for this;  
Lest by a sudden absolute change, Answ. they should become secure or presumptuous.  
3. They must know that the root of our comfort, is not in the strength of our Christian life, but in the free grace of God in Christ; and therefore the weakness therein ought not to bring us into doubting of our salvation. It may be weak, but it shall never be extinguished; for he that is new borne can never die.  
4. They must call to mind that they be yet but children, subject to many diseases, and some of those, such as may take away sense of life; which must move us not to despair, but to seek with all diligence for the cure of them: whereas if any object,  
Quest. Many of the faithful are brought to that pass, that being persuaded that they are reprobates, are near unto desperation; they have a sense of God his wrath, and are in great anguish of conscience: how shall they stay themselves in this estate? I answer them.  
Answ. 1. They may be assured of this, that they are not without hope of mercy, because they have not sinned against the holy Ghost; for they have not maliciously set themselves against the truth of God, they have not wilfully persecuted it against their conscience, but do love the same and desire to be partakers of it.  
2. They must learn to know from whom this delusion cometh, even from Satan who laboureth either to wring their hope from them, or else to weary their lives with heaviness and discomfort. This he attempteth:  
First, by spiritual suggestion, he being a spirit, and helped also with the long experience which he hath had of this trade, and therefore fit; he being also full of malice, and of unsearchable subtlety, with exceeding strength, and therefore ready thus to trouble us.  
Thus he enticeth us to sins, not only which by nature we love, but even to those which we have no inclination unto; and when he hath thus fastened upon many a man, than he laboureth to dim his knowledge and understanding, that he may lay no hold on any truth that may comfort him, or make benefit of any promise.  
Secondly, by outward objects and occasions forcibly persuading to sin. Now because these things proceed rather from Satan than from themselves, there is no cause why they should be discouraged.  
Thirdly, they must call to mind that God calleth and encourageth us to trust and believe in him; and therefore it must needs displease him that they are removed from their faith, to give place to the spirit of error. Object. And how if they feel not the sweet taste of God's grace? 1. Answ. Yet they must not measure themselves by that they presently feel, when the soul hath lost her feeling; but by the time past, when they were free from temptation.  
2. The fruits of their faith are often evident to the eye of others, when themselves cannot see them.  
3. They must be acquainted with the ways of God, who often doth hide himself for a season, that they may with more earnest desire seek for his wont grace, and with more joyfulness of heart praise him when they have obtained it again. And if this hinder them, because  
Object. They cannot live as God's children do, or as he requireth; they are to be encouraged herewith, that  
Answ. They are plants which take not the●r full perfection at once, but by little and little with daily watering and dressing: and that Patience and constancy with a resolute mind to bear God's trial, will bring a good end in all temptations.  
THat every Christian may see his estate to be good, it shall be profitable to consider how fare an unbeliever may go; and so whether he hath gone further.  
1. An unbeliever may be terrified with his sins, his conscience terrified by the spirit of bondage, Matth. 27.3.  
2. He may be pensive after sin committed, 1 King. 21.7.  
3. He may find joy and delight in the Gospel, and in the exercises of Religion, Mat. 13.20.  
4. He may have a taste of the life to come with Balaam.  
5. He may reverence the Ministers, and obey them in many things as Herod did, and yet never be sealed up to eternal life. Many that have made great and glorious shows, and seemed to have been very forward, have after either in prosperity waxed wanton, or in afflictions weary; nay, many which have shined as lights for a season, have fallen away even before trouble came. Many have had great grief of mind, and so seem unto themselves to have repent; but yet have deceived themselves, because they never furnish themselves with true faith, a pure heart, a good conscience, change of their life through the love of God; their hearts are not upright, nor they will not deal plainly with the Lord. But if we would not lose all our labour, we must go further than any unrepentant person can go; we must never cease till we have more humility, sincerity and truth of heart, and certain marks and testimonies of our Salvation.  
They will hear the Gospel diligently: but we must lay our estate with it, and receive the print of it upon our hearts and lives, and be cast into the mould of it, and so find it the power of Salvation.  
They will refrain from, themselves, and drive out of their families many sins.  
But we must willingly be reform in what part of our life soever we can be justly challenged: and not blemish our profession in any thing.  
ALthough the love of God & Christ, the work of the Spirit applying them, and faith apprehending them, be the chief cause of our conversion, yet because they are not so easily felt of us, as they are sure and infallible grounds in themselves of Salvation; therefore it is necessary to add some other effects or rather properties of true faith, that do accompany the love of God, and of Christ Jesus in us; and are the works or fruits of the Holy-Ghost by the Gospel, which may more clearly be perceived and discerned than faith itself; and will clearly testify, that where these be, there shall that be found also.  
The first inseparable companion of Faith, is joy and comfort, glorious and unspeakable, Act. 8.8.39. But it will be said, that  
Object. Some true believers are even sad and sorrowful.  
Answ. Indeed they mourn and groan for a while after that which may make them merry for ever: and in this mourning they are blessed. Math. 5.4. and their estate fare to be preferred before the laughter of the ungodly which is but madness.  
1. The child of God being converted cannot but admire this change of estate, and even be astonished at the love and mercy of God: What should move him to bestow such happiness upon so unworthy a creature, joh. 14.22. Psal. 116.8.139.34.  
2. This holy and reverend admiration must not be only at our first conversion, but aught every day to be renewed in the Lord, who doth every day pardon our sins, Psal. 118.8. and doth also uphold us in our confidence and integrity.  
3. The true believer feeling the love of God to be shed abroad in his heart, hath also within him unfeigned love kindled towards God, Psalm. 116.1. Luke 7.47. Which love of God must shadow the love of all other things whatsoever.  
4 He cannot but have his heart enlarged unto thankfulness, and praise God even in afflictions themselves, Psal. 116.12.  
5. There is begotten a holy and earnest desire to have more communion with God; even to enjoy his blessed presence, and to see his glory, 2. Corinthians 5.1.  
6. The former grace maketh him to forsake this World, to become a stranger and a pilgrim here, and so to have no more to do in this World than he needs must; Not that he leave the necessary duties or forsake his calling, but that he is not so tied to these things, but that he could willingly leave them, and so being ready to die, is made fit to live.  
7. He cannot but lament and be ashamed of his former unkindness to God, and is ready to be revenged on himself for it.  
8. It cannot be, but knowing out of what misery he hath escaped, and unto what happiness he hath attained, he pity others that are as he was, and wish and labour to make them as he is.  
One means whereof is edifying conference. Pro. 10.21.  
IF any man hath tasted of that happiness which cometh by a true faith, and doth therefore desire to keep the same, and feareth the losing of it, he must for his confirmation:  
1. Nourish within himself daily that high estimation and account making of his grace, he must think it his chiefest happiness and most precious treasure; which they that do, have their heart ever upon it; they fear the foregoing of it, they regard it most of all other things.  
2. He must both by prayer daily and oft beg this of God, and also seriously meditate on the gracious promises of God, their nature, truth, and perpetuity: for want of this calling to mind of things, many do let slip out of their minds those grounds of faith by which sometimes they have found comfort.  
3. He must help himself by ordinary and reverend hearing the glad tidings of Salvation preached unto him; as also by the holy use of the Sacraments.  
4. He must carefully retain a viewing of his sins by right examination; the sight of them will keep him from taking offence at the Cross of Christ, nay the tartness and bitterness of his sins, will make Christ's death most sweet and pleasant unto him.  
5. He must labour to settle himself even by the experience which he himself hath found of God his goodness towards him, and his working in him.  
6. He may confirm himself even by the examples of others, who of weak, have become strong, and of such as he is, have become such as he desireth to be: by these means God's children come to have a holy acquaintance with God, and to know his will towards them; the Lord disposing even their weakness unto their good, that they may by their falls be humbled, and God by their upholding may be glorified.  
One especial thing is, always to begin the day with deep consideration of God his gracious favour towards us; which if we do not, little can be looked for in the day, but either unfavory lightness, and so to be deceived; or unprofitable care, and so to be disquieted.  
By that which hath been said before, it is to be observed, that although true faith be in substance one and the same; yet that there are three degrees of it, it is plain.  
1. The first is the weakest and least measure, when there is as yet no assurance in the believer, and yet inseparable fruits, and infallible tokens of it.  
2. The second degree is when some assurance is wrought in the believer at some time, but very weak; and is often to seek and wanting, and recovered again by entering into due consideration of his estate, and of the truth of God who hath promised it.  
3. The third is the highest degree of it, though more strong and better settled in some than in other; and this hath assurance accompanying it for the most part usually, unless the believer do quench the Spirit in himself: Or the Lord (to show him that he standeth by grace) doth leave him to himself for his own glory, and the better establishing of him afterwards.  
It having been showed hitherto who are true believers: it followeth to show how a believer is to behave himself throughout his whole conversation.  
1. Wherein is to be laid down, first, the grounds of a godly life, viz. that it is grounded on faith, and proceeding from a pure heart.  
2. The parts of it, which is to fly evil, and do good.  
Unfeigned faith, and a godly life, are inseparable companions.  
1. First, godliness cannot be without true faith, jam. 2.18. Heb. 11.6. Gen. 6.5. the fountain being evil, the rivers which run from it cannot be good; so where saith is not in the heart, there can no godliness be in the life; by which we see how many do deceive themselves, thinking they fear, love, and serve God; and yet have no faith, nor no constant desire of it.  
2. Neither can faith be without godliness, for as no man liveth godly which believeth not; so no man which believeth, can live wickedly; but as he is new borne, so like a new creature followeth newness of life and obedience; although this doth not appear neither at the first beginning of his conversion, nor in the vehemency of temptation, Tit. 2 12. Neither doth faith work a bare wand'ring desire to please God, but it frames also the man unto it, and teacheth him in some true and acceptable measure to go about it; and when it is overmatched wi●h fleshly corruption, yet it raiseth sigh and strive in the heart, till it be subdued.  
So that as they are deceived, which pass from a little sorrow for sin, to newness of life, as they imagine, without faith, the beginning and worker of all new life: so they also are no less deluded that please themselves, thinking they have faith, when their lives are not only filled with offensive actions, but also with custom & commonness in the same. For he that is honoured with the title of a believer, must be known by the livery of an uncorrupt life: and the true servants of God dare no otherwise believe their sins to be forgiven them, than they walk humbly before God and man.  
When faith is said to be necessary to a godly life, we must not only understand by faith to be saved: but that the godly man must labour to believe, that all the promises of this life and of the life to come, (whether the great and principal, as of the graces of the spirit, or the smaller, as of bodily safety and preservation from dangers so fare as they shall be good for him) do belong unto him: And beside he must believe, that both all the commandments which teach obedience, and the threatenings (because they restrain the contrary) are set down for him particularly to bind his conscience thereunto, Rom. 15.4. Thus he must depend upon the whole word of God: many who have hope to be saved do not thus: some sins they make no conscience of: some promises they look not at; by means whereof they are not so well fenced as they might be; but hold the very promise of salvation itself very weakly. This cometh to pass partly because they are not taught these things aright: partly because being taught, they do not digest and work them upon their consciences. This bringeth doubting and unsettledness even to good Christians: therefore he that believeth to be saved, must believe also that he shall be sanctified, 1 Cor. 1.30. that he shall receive grace from God to bring forth fruits of amendment of life, and that he shall be enabled to cast off his old conversation, and also have grace to go through troubles, and deliverance from them: for assistance and blessing in God, he must depend on God his Word; this is the obedience of faith, Rom. 1.5. which if we have as a foundato uphold and encourage us, it will greatly avail for the furthering of us in a godly course; by this we shall sooner wade through doubts, and grow out of fear; whereas otherwise we faint and fear ofttimes, and be without help.  
Many examples we have in scripture of such as thus believed, especially set down in the 11. to the Hebrews; Heb. 11.16.38. Gal. 2.19. When men do not thus walk in the strength of God his word, it causeth tedious troubles in them, and indeed the offensive lives of many, and the starting aside of sundry, come from this want. But it may be objected, Object. that Paul himself seemed to want this, for he found no means to perform that which was good, as he complaineth, Rom. 7.18. I answer hereunto, that  
He complaineth not that he had no promise of strength, Answ. or that he had no faith in the same; for he saith the contrary, Phil. 4, 13. but he complaineth that for all the hope of help that he had, yet the rebellion of his flesh did mightily strive and resist the spirit. And this must every faithful man look for while he live.  
NOw for the fountain from whence a godly life doth proceed, it is from the heart, which therefore must be purged and cleansed.  
For this we are to know, that the heart of man, before it be emptied, is a dungeon of iniquity; before it be enlightened, a den of darkness; before it be cleansed, a puddle of filthiness: and that which Saint james speaketh of the tongue, may much more be said of the heart, that before it be tamed, it is an unruly evil. Now if such an heart be the guide of our life, how monstrous and loathsome must that life needs be? of necessity than the heart must be purged and changed.  
This purging of the heart is a renewing in holiness and righteousness by little and little of all true believers, they being first delivered and freed from the tyranny of sin and fear of damnation; for than doth sin receive a deadly wound, and the power thereof is abated and crucified, which is showed by the hatred of sin, and a delighting in goodness.  
Although this change be but weak at the first, yet if it be in truth, in will and desire, it is an infallible mark of God's election and love towards him. This grace is often dimmed and even choked in many, because God doth strengthen and continue this gift of holiness and sanctification, as it is nourished, esteemed, set by, and as men do stir it up in themselves, by ask after it when they do miss it, and provoking themselves to pray for such good affections and cannot be satisfied without them; as David did, Psal. 43 5.103.1. Thus we ought to cherish and blow up the sparkles within us, which will not ordinarily fail us, especially for any long time (except in time of temptation) unless it be through our default and folly. As for the manner how this is done, we are to know it is the proper and wonderful work of God by the power of the holy Ghost, Acts 15.9. Isa. 11.2. He that hath, with faith unfeigned, an heart sanctified, and purified from his natural corruptions and wicked disposition; as he is not to account it mean and little worth, it being an evident work of the Spirit; so neither is he to stand at a stay in this, it being but the beginning of that work which shall follow it: But,  
Object. How doth God purge our hearts, when as faith is said to do it? Acts. 15.9. 1. Joh. 3.5.  
Answ. Faith is truly said to do it: because that men not yet assured of the happiness of heaven, not knowing, nor feeling any better delights do seek after those which their blind and deceitful hearts do dream of here on earth.  
But as soon as they are assured of God's favour through faith, so soon are their hearts changed, and their affections set another way; so that faith may well be said to purify and cleanse the heart, 1 Pet. 1.4. but not as the chief and highest cause, for that is the holy Ghost; but as the instrument.  
Thus from faith and a pure heart, doth arise a good conscience, a sweet peace, and holy security; having received from God a mind to know him, an heart to love him, a will to please him; and strength also in some measure acceptable to obey him.  
From hence doth proceed that true repentance, which is a purpose of the heart, Acts 11.23. an inclination in the will, Psal. 119.44.57. and a continual endeavouring in the life, Acts 24.16. to cast off all evil, and obey God both inwardly and outwardly, according ●o the measure of knowledge in every one.  
So that this sound purging of the ●eart, is that strong foundation ●pon which only a good life comes ●o be builded. For God will have ●ur whole heart, not a piece of 〈◊〉, for that is neither beseeming his neatness, neither fit for them to ●fer who receive so great good ●ings at his hands; many indeed 〈◊〉 hardly brought to this, and therefore all their fair shows and colours do vanish away, and come to nothing, for rash and hasty purposes are no sufficient foundations to bear up so great and weighty buildings, as the whole course of their lives to be wholly passed.  
But if men at their first embracing of the Gopsell, did give their hearts wholly to the Lord, then should God have more honour, and themselves more abiding comfort.  
NOw having showed the ground and root of a godly life, viz. faith and a pure heart: it remains to speak of the parts of it, which is a renouncing of all sin, and a care to walk in a new life. And first of the former.  
The party believing is brought to this power and grace, that he is out of love with all ungodliness, and not with some part or kind only, but loatheth the whole course of iniquity, which was his only delight and pleasure before: neither doth he this in some good mood only, or when some shame or danger approach, then to show some mislike of it; but in good advisement he is resolved to cast off such behaviour, as a loathsome and and ragged garment, Hos 4.9. Eph. 4.24. Math, 16.24.  
For want of this settled denying of ourselves, diverse never attain true godliness: some never conceiving the Doctrine, others forgetting, and some scorning it, but the most receiving it coldly, and going about it preposterously.  
Whereas the servants of God leave not sin for a time, nor by constraint, for or company, and fear, etc. but being at utter defiance with it, do abjure it for ever; Nehem. 10.29.  
But in all these they trust not to their own strength: but daily considering what cause they have to do so; how infinitely they are bound to God to discharge it, become firmly persuaded, that God who hath made them willing, will also make them able to do it, Phil. 4.13. Rom. 9.31. and therefore, although they see not that help present with their eyes, yet they hope for that which they see not, and therefore wait patiently for it, till it can be granted them. Thus both both faith and hope being nourished and strengthened in them from day to day, they do find both will and desire, & strength (though imperfect) to accomplish to the peace of their hearts, that which they set upon and attempted. Indeed it is not obtained without striving, but it is no just cause of discouragement to us, to take pain for so great a profit, when we are sure of it before we go about it: and if,  
Object. The faithful do not always prevail therein.  
Answ. As it is true that in some particulars they are overcome, yet that doth not cut off all comfort from them: for howsoever they do not account light of any fall, yet those very false turn to their gain afterwards; for thereby they come to know themselves better, their prime pride is much assuaged, they have experience of God his grace towards them, and they cleave more nearer unto him after, and are more circumspect in looking to their ways: remembered always that this belongs only to the true believer, who having the Lord for his teacher, is become both skilful and able to do this; which to the natural man (in whom is no dram of goodness) is altogether impossible.  
AS we have seen that sin is to be renounced, and in what manner; so we must consider the diverse kinds of evils which are to be renounced: and they are of two sorts, 

Jnward, or  
Outward.    
First by inward evils, is not meant the native infection of the heart, but the fruits and effects thereof, james 1.14. Col. 3.5. and that in such as profess Religion.  
Amongst these, the root of all the rest is infidelity, Hebrews 3.12. From hence grows out three arms or boughs, of the which every one shooteth forth as branches, innumerable worldly lusts.  
1. Impious against God.  
2. Injurious to Men.  
3. Most hurtful to ourselves.  
First, for those against God and his honour and worship in the fi st Table.  
Comman. 1 Against the first Commandment; as (touching the Majesty of God; (their hearts are full of blindness, covered with darkness; so it goeth against them to be taught the true knowledge of the true God; it is death to them to be drawn out of their ignorance; they cannot abide to hear of his judgement day, job 13. Acts 24.25.  
And whereas he requireth, that confidence should be put in him, for continual defence, deliverance and succour in soul and body, they are carried with distrust, as with a whirlwind. In adversity they are either overcome with a servile and desperate fear, or boiling with impatience, or else swelling against God in obstinacy and contempt.  
In prosperity there is little or no thankfulness yielded to God by them, their rejoicing is carnal, and oftentimes they are made drunk with pleasures, so that they are lovers of them more than of God, and become insensible thereby and past all feeling.  
And as for the second Commandment; Common. 2 they rebel against the spiritual and true service of God, and that which they yield him is a will-worship, even that which fantasy, custom, or fleshly wisdom teacheth them, job. 21.14, 15 Matth. 15.9. Many are carried by superstition and blind devotion, into false worships; and other which retain the truth, yet in the use of religious exercises, their hearts take no delight.  
Comman. 3 So also against the third Commandment through the course of their private conversation, their hearts are altogether vain, profane and dissolute, they have no pleasure in pleasing God, though it should be their meat, drink and pastime; his most fearful judgements they pass over lightly, so far are they off from expelling hypocrisy and other sins.  
Comman. 4 And as for the Lords Sabbath and other good means appointed on the same, to season and change their hearts, they sensibly loathe them, or find no savour in them, neither is it any part of their thought to seek any comfort by them.  
Table 2.  
After these we may consider those unbridled worldly lusts, which carry men after the hurt of their neighbour.  
What unreverent contempt and Common. 5 obstinacy appeareth to be in the hearts of many against their betters, diminishing that authority, credit, and estimation which God hath given to them; so that place, years and gifts, are had in mean account of them: what unthankfulness in men to them which labour for their good and welfare either in corporal or spiritual things, etc.  
How against the good of their Common. 6 neighbours souls, many do rejoice to see them, nay to make them fall into sin; what unappeasable anger, deadly hatred, and bitter seeking of revenge, there is amongst men, how readily occasions are taken in thinking evil of others, how lightly men esteem of hurting others: how none almost will with Abraham, Gen. 13.8. pass from their right to avoid dissension; how there is no meekness or mildness to forbear others, no burying of offences, no pacifying of wrath, no fellow-feeling of misery.  
Comman. 7 How men let lose their hearts to filthy and unclean thoughts and desires, how they are inflamed through every object that pleaseth them; how they delight to blow up those burning lusts, by all unclean talk, and to feed their adulterous eyes by wanton spectacles, and to resort to those places, where they may be incensed by all provocations, etc.  
Comman. 8 What greedy and unsatiable desire there is of gain, nay of other men's goods, though it be by deceit and wrong, what repining at other men's get, what pilling and fleecing, oppression and usury in all estates.  
Comman. 9 How rare those are that take well, and interpret in the better part, things done or spoken doubtfully, what mistake, suspicions, surmises do arise against our brethren; even as Saul against David & Jonathan, 1 Sa. 22.8. Also what deriding there is both by word and writing, what slanders, and reproaches, etc.  
And lastly, how their desires Common. 10 tend not to good, neither lead them to God; but are for the most part taken up in wishing somewhat of their neighbours to their hurt.  
The evils also that concern themselves, are neither few nor small: in abundance of outward things, setting their hearts on them and delighting excessively even in the abuse of them, and joying beyond measure in things transitory, which is the very pride of life.  
Contrarily, fretting, murmuring and vexing themselves when they fall into extremity, or unto frowardness, or sullenness, when they are crossed or displeased, deceiving themselves with desires of things unprofitable, trobling themselves with curious meddling in things impertinent, blind-folding themselves with foolish love of themselves, etc.  
The lusts wherewith the hearts of men do swarm, and are even burdened and laden, may easily persuade us, that it is divine power and grace from above that must purge these and such like unsavoury draffes out of them.  
And yet these and many other such like are renounced as they come to be known of God's servants, and resisted, according to the wisdom which God hath given them; although in others they rule and reign, and the obtaining of grace to do this, is a special part of Christianity, Ephesians 4.22. so that he that exerciseth himself in observing these his foul and shameful lusts, when he hath been led away, and deceived by them, which of them do most trouble him, and oftest prevail with him, and so by the helps which God hath given him, doth resist them, though but weakly and unperfectly, he need not doubt but that he is occupied in the godly life.  
Thus all God's children do renounce and overcome their wicked lusts, though not all in the like measure, yet of the weakest they are hated and striven against, when they are once seen and perceived. All are not so meek as Moses, Num. 12.13. so faithful as Abraham, so continent as joseph, Gen. 39 10. so zealous as David, nor so full of love as the woman in the Gospel: Luke 7.47. yet those that be behind others (so it be in truth that they endeavour) are not to be discouraged, for all believers have not their part in the same degree of mortification, some receive thirty-fould, some sixty, some an hundred, and indeed those who are most of all troubled for being behind others, do declare plainly, that they love the grace that they mourn for, and hate deadly the corruption which they complain and cry out of, they indeed that suffer themselves to be ruled and led by their lusts, can no ways claim any part in a godly life, for he that is so minded, cannot be but carnal, estranged from God, and a bond, man of Hell.  
But the weak Christians that do strive against those, and decline them in their measure, may stay themselves for their comfort on these three special graces.  
1. That they have a clear knowledge of their salvation.  
2. That they account it as their chief treasure.  
3. That they be settled forward in some plain and good course of life, whereby they may grow in faith, and the obtaining of God, though with some striving. But if they walk destitute of any of these three, they shall be snared much with fear and unquietness. These therefore must be earnestly laboured for, b●ing of all things most necessary to be learned of such as have attained already to the knowledge of true happiness by jesus Christ: for as a man knoweth nothing profitable unto salvation before he believeth; so after he believeth, he knoweth nothing profitably to grow on with comfort in his Christian course, without these three faithfully and carefully looked unto and preserved.  
As for the greater increase of faith, knowledge, strength against sin, comfort and such like fruits of the spirit; sometime the Lord doth withhold them, either because he seethe them in some respect not to be good for us for the present, as 2 Cor. 10.9. or else to try us, whether we love them so well, that we will seek after them still or no; but for the most part, if we grow not, it is most justly to be imputed to our own fault as our own ignorance, sloth, favouring of ourselves in sin: or if these be not the causes, than it is our own timorousness and unbelief, fearing that such grace as we desire shall not be given unto us; whereas we ought to believe. Neither need we fear lest by believing this we should be too bold or presumptuous, for God hath promised it, and commanded us to trust in him, jam. 1.6. And if we fail not in using the means, staying upon the Lord by faith; assuredly he will not fail nor disappoint us; but we shall have grace to guide our feet, to rise when we are fallen, to return when we are stepped out of the way, and to walk in most sweet safe●y under God's protection all the day long, Deut. 33.12. And finally, our gains shall be such, as shall cause us to marvel at God's goodness, in giving us more than we would have asked.   

Question. A Question here may be moved, how the minds and hearts of the believers are taken up usually, seeing they renounce inward lusts?  
Answer. Their thoughts are according to their diverse growthes and ages, which are three.  
1. The highest degree is old age, or the experienced estate, which yet is not the perfect age in Christ, for that shall not befall us till the life to come, but a fi●me, constant, and settled going on to that perfection.  
2. The second is the middle age in Christianity, in which as young men in wrestling, we have courage against our sinful lusts, but yet like unto them who have many foils, we are oftentimes cooled in our courage, though we sometimes prevail, ever growing, though slowly.  
3. The third is childhood or infancy, the lowest and the last, the which is principally discerned by an earnest desire of the sincere milk of the Word, and namely, of the promises of forgiveness of sins; which although some of these dear children of God cannot with full assurance lay hold of; yet this their hungering desire after it (which cannot be satisfied without it) with a sensible fear to offend God, is a true sign thereof.  
The first sort are such as through long experience, and much acquaintance, with the practice of a godly life, have obtained grace to guide themselves more constantly than others, and to keep within bounds: they are much freed from this bondage, and seldom so grossly holden under of corrupt lusts as others: which estate, though it be to be aimed at of all godly people, yet it is not obtained but of such as have accustomed their minds to the heavenly course, and to whom good meditations and thoughts to shun and avoid evil, are become a pleasure; and are as well able to discern the same by their understanding and judgement, as to have their will in good sort at commandment to follow the good and shun the evil. Now these have their minds usually set upon some one or other of the infinite heavenly instructions, which from time to time they have treasured up in their hearts: whereby, although they be not quickened up as they would, or desire to be, yet they are held from much evil; they are often considering of God's unutterable kindness, of man's mortality, the momentary estate of all things under the Sun, the blessed estate of the Elect, the endless woe of the damned, and such like; they are often beholding, and meditating of God, his Majesty, Power, Wisdom, Eternity, Justice, Patience, and long suffering, and of his care over them; but a great part of their daily thoughts is this, how they may have a good conscience in all things pleasing God, and how they may be prepared for the cross; also how they may holibut constantly the profession of their hope unto the end with joy; how they may resist all occasions of evil; what lets they shall find from without and within. And lastly, how they may order well their particular actions in their callings, that they may make a good account at the end of the day, and so at the last end.  
Thus the first sort are exercised, yet not wholly freed from evil thoughts, and vain desires, for Paul was not, 2 Cor. 12.9. Rom. 7.24. and God will make them see their weakness from time to time, especially to subdue pride in them, and to hold them under.  
The second sort compared to young men, are neither so experienced in Christianity as the father, nor yet utterly unacquainted therewith, as the newborn babes.  
These are especially occupied in fight against temptations, and resisting unruly lusts, joh. 2.4. For knowing by the light of the Scriptures, what corruptions they have in them, they watch their hearts diligently, they pray against them oft and earnestly, they are always in fear lest they should be overcome, and casting how they may avoid the occasions of sin, so that sin becomes odious unto them, yet not ever overcome of them, but often unsettled and distempered and as often renewing the covenant with the Lord to please him better; sometime discouraged, but rise again, glad to use all good helps, both public and private, and having prevailed against greater corruptions, are earnestly set against the smaller, and such as seem less dangerous; as the idle rovings of their brain which do not directly so much carry them after evil, as hinder them from good, they are holden under some infirmities, that they may be more humble and not forget what they were in times past, so that this second age and growth in Christianity is a striving rather betwixt fear and hope, sorrow and joy, than a superiority over unruly affections; an estate standing in need of counsel and help, rather than fitted and experienced to counsel, direct & settle others: but the more sure they be of their salvation, the more expert they should be in the battle.  
The third sort compared to little Children, who hang upon the breast and do labour for knowledge of their Father in Christ, and desire the means of their spiritual nourishment, 1 Pet. 2.2. their thoughts are taken up in these things, and their keeping themselves that they may not offend or displease their father; they are cheerful while their small faith is upholden, by cleaving to the promise; and as uncheerfull when as faith faileth, moaning, and pining if it be long wanting: where they must take heed of two perils.  
The first is, lest upon pretence of seeking continuance of comfort, they neglect their lawful business; for Satan appeareth as an Angel of light.  
The second, lest in want of comfort, they be driven to any distrustful or desperate fear; for so the Devil appeareth as a roaring lion.  
These must grow daily out of their childishness, misliking all such faults as they spy in themselves and purge themselves from them. With these the Lord dealeth most kindly, not showing them all their corruptions at once, which were enough to dismay them; nor how many afflictions abide them, which were like to confound them.  
Thus we may see in these three degrees, how for the most part the purged hearts of God's children are taken up; the weakest of which do fare differ from the secretest hypocrite, which of all unreformed, ours come nearest them.  
THus having spoken of inward lusts and sins of the heart, and shown how they are disliked and renounced of all the believers: The like is to be showed of outward sins of the life, that they be abhorred and shunned also: which is the rather to be considered, because many boast they have true hearts to God, when their lives are wicked; but to rejoice either about their salvation, or the goodness of their heart: if their behaviour be stained with outward wickedness, and their holy profession blemished with open and shameful sins, is vain: for none can be truly godly, that doth not endeavour to walk free from offensive evils, if he do know them to be sins, which may be showed abundantly in the Scriptures by Doctrine, 1 Samuel 7.4. Hos. 14.9. 2 Cor. 7.1. 2 Pet. 2.20. jam. 1.25. Rom. 6.2. By example, joseph, Gen. 39.10. Moses, Heb. 11.24. Zacheus, Luk. 19.2. of the sinful woman, Luk. 7.37. These forsaking those sins which by nature they loved, and by custom they had long lain in, do plainly show that they believed in Christ, forsaking their old sins, though they were never so pleasant unto them.  
NOtwithstanding the former Doctrine be most plain for Scripture and reason, yet there are many that hope for salvation, and yet renounce not open sins, and outward offences.  
These are referred to four sorts.  
The first are gross offenders, whom every vile person doth scorn, because he doth see their hypocrisy by open and often committed evils, and hath Christian Religion itself in mean account for their cause; for profane men when they see any walk sincerely indeed, & without just cause of rebuke, are little moved at their example, neither greatly reverence them, or take any good by them, but reproach them rather; but that is because they see so many, who, besides some outward appearance of zeal, were little better in their lives than themselves, and therefore they are hardened to think so of all the rest; which wilful blindness and hardness of heart, though it be a fearful sign of God his vengeance to them, yet this in great part may be justly ascribed to the lives of those who professing godliness, in their deeds deny the same, 2 Tim. 5, 6. for whom it had been better they had never made any profession at all, such as Saul, 1 Sam. 22.18.  
The second sort are such as being rude and ignorant, are altogether careless, flattering themselves in that gross and brutish estate, who have many speeches also suitable to their lives, which lay open their hearts to all.  
A third sort are such, as because they keep within some civil course of honesty, and are free from gross crimes, think themselves to be in very good estate, though their open faults be many: some of these (as also of the former) are sometimes pricked in conscience for sin, or rather for the punishment of it, Exod. 9.27. and some kind of change, Mark. 6.19. Hos. 6.4. Mich. 6.6. they will sometimes make vows and covenants to do well, Psal. 78.36. they will sharply reprove others, Ps. 50.16. they have some sudden flashes of grace, & yet do want true godliness, and therefore have their sentence pronounced by our Saviour, Matth. 21.31. and 5.20.  
A fourth sort of professers are such, as for their seeming zeal do think so well of themselves, that they cannot brook or abide any other that differ from them in judgement, they are taunters, railers and slanderers of their Brethren; yea, most sharp and uncharitable and proud censurers of their brethren and betters; who are so soon ripe in their own conceit, that none is meet enough or sufficient to teach them, some also inordinate livers. Tit. 3. worse in their dealings than men who profess no Religion, earthly, unquiet, and such like.  
The life thus led, is not the life which God requireth, neither are those works which faith affordeth, so that howsoever God gathereth his Elect out of all these kinds, yet are none of them to be accounted as his, while their hearts abide stained with such corruptions, or their lives defiled with such treachery.  
AGainst this that hath been said, some will be objecting and ask, why such difference is made of men? have the godly no faults? are they without infirmities? are they not like unto other men in sinning? if it be so, why should they be shoaled from the others?  
I answer, that as for differences of men, they are put by the Lord himself, both in name, conversation, and reward, Psal. 1.2. and 50.16. 1 Thes. 19 and the end of the Ministry is, to shoal God's Elect and beloved ones from the World, and to bring them to his sheepfold. Where it is demanded, if they be not partakers of the same sins that other men are? it cannot be denied, but the godly are somewhat infected with common corruptions, living where Satan is; and further, it is possible they may also lie still in the same loathsomeness for a season; but yet so, as it appeareth plainly, that they were not given over like wicked men: for when they come to themselves again, we see how strangely they are amazed at their offence, how they tremble to think what they have done, and can have no peace within themselves till they return home again after they are gone out of the way, and so are made more vigilant and wary against the like another time, the which of the wicked cannot be said; besides the falls of the godly are but when they are secure and take liberty unto themselves, 2 Sam. 11.4. and give over to fence themselves as they are charged, Heb. 4.1. and 3.12. As for reproachful and flagitious falls, we must know, that it is possible for us to be preserved from them, 2 Pet. 1.5.10. so was Enoch, Abraham, Caleb, and joshua, with many others; but yet as many rare and dear servants of God have fallen into shameful sins, so may we: for God suffereth his servants to fall so dangerously for these causes.  
1. For the humbling of them.  
2. That they see his exceeding bountifulness in pardoning so great sins, and so love him the more, Luke 7.47. john 21.15. and  
3. That others fare weaker than they, yet faithful, may be encouraged to believe that their sins shall be pardoned, and their weak service accepted of him, as 1 Tim. 1.16. which otherwise might be discouraged. Out of these cases, if we hold fast our faith, and stand upon our watch, we need not fear falling, for God taketh no pleasure to cast them down who desire to stand, but to raise up them that are fallen, Psal. 130.3. to help our weakness, to supply our wants, and to deliver us from such dangers as we fear, so fare as it is expedient; or else make us able to bear them.  
Now concerning infirmities, it must be granted, that because they have still a body of sin within them, they must needs be subject to infirmities, and this is properly a si●ne of infirmity, when partly of knowledge, and more through frailty, an offence is wrought to the displeasing of God: and when of such a one it is committed, as because he hath his heart sanctified would not do it; and yet because the power of corruption at that time is greater in him than the strength of Grace, therefore he was forced to yield to it, so that in these also the godly do much differ from all wicked: for it is their greatest care that they may not fall, their greatest sorrow when they are overcome, and their greatest joy, when they do prevail over their sins; none of which are to be found in the wicked.  
THe heart once purged, as hath before been showed, doth require great care for the keeping of it so in good plight afterward, Prov. 4.23. which is done by watching, trying, and purging; we must watch, lest we should for the want thereof be deceived with the baits of sin; we must examine and try it, because no man can watch so carefully, but that much evil will creep in; and we must purge out that filthy dross of concupiscence which we find by examining, that it set not our will on fire, to satisfy and perform the desires thereof, Psal. 119.9.  
This indeed is no idle work; for he that goeth about it must be content and glad to wean his heart from many unprofitable and wand'ring thoughts and desires: and so season them with holy and heavenly meditations. But we may see by Scripture, Psal. 32.4 5, 6. Heb. 10.38. and by experience, (notwithstanding our affections be strong, unruly, and most hardly subdued) wi●h what ease we may renounce and forsake them, and have power over our will and appetites, when our heart be thus renewed and kept mastered: Whereas the little acquaintance and ill governing of the heart, by letting it lose to folly, wand'ring and needless fantasies, is that which causeth it to be surfeited with all manner of iniquity.  
Again, if our hearts be not thus carefully looked unto, we shall not have them ready to any duty. And from hence it is, that many men's hearts are swarving usually with vain thoughts, even whiles they are in hearing and praying, because they do not constantly throughout the day watch over them: for the only way to curb our lusts, is to look to our hearts, by it we shall not only have help and furtherance to worship God aright, but in our common actions, affairs and business, we should so behave ourselves as would be a joy unto those that should behold us, and an ornament and beauty to the Gospel which we do profess.  
Thus therefore we ought to look to our hearts in all that we do, both keeping out evil that would enter, and purging out that which by stealth shall creep in, and not by fits only, when the good mood taketh us (which as it is too common, so it is most dangerous) but always, Psal. 1.2. 1 Eph. 5.16. which if we shall do, although our hearts being purified and cleansed but in part, our desires therefore cannot be all good and pleasing to God, but unperfect, that is to say, many of them evil, and many which are wholly mixed with evil and corruption; yet to have our hearts thus changed but in weak measure, so as it be in truth, is a benefit of greater value than the whole World: and he that hath it, is by infinite degrees happier than the most glozing professor that wanteth it.  
THus fare of the eschewing of evil: Now for the doing of good.  
Where first, certain rules must be learned and observed, which because they are not followed, many that would gladly live well, attain to it in no good sort to bring it in credit with others, but meet with many unsetling, discouragements, and cooling of their zeal, yea oftentimes dangerous outstrayings, neither find the going about it so pleasant as toilsome and tedious. Now the general rules are these.  
First, knowledge of duty, with a delighting therein.  
Secondly, practise of that which we know; which is that living by faith, or labouring to keep a good conscience, so often commended unto us in Scripture.  
For the first, we must understand by knowledge, such an enlightening of the mind to understand the will of God about good evil, that we have with it spiritual wisdom, to apply and and refer the same to the well ordering of our particular actions; that we rest not in seeing the truth only, but approve and allow of it, as that which is fit to counsel and guide us, but yet so as he that hath most of this, may grow, and he that hath least, may not be discouraged.  
This knowledge must not be weighed and esteemed of us as a thing common and of no value, but loved and liked, otherwise no fruit will follow.  
For the second practice, is that seeking to walk worthy the Lord and please him in all things, Colos. 1.10. which must be both inward and outward.  
Inward, when as in resolution of our minds and desire and purpose of our hearts, we are prepared and ready to be set on work, and be employed in any good service to God or our brethren, Psal. 119.10. Acts 11.12. this must be often blown up in us; for if this be lost through forgetfulness, sloth, and careless negligence, or overwhelmed with sorrow, fear, or such like passions, or dulled and made blunt in us through lightness and vanity, then are we unfit to honour God in any service.  
Outward, when in our lives we express and declare the same, by endeavouring at least to please God in one commandment as well as in another, Act. 9.3.  
Thus much of the rules. The virtues which further us herein, follow.  
First uprightness, when in a single, and true heart, we love, desire, and do any thing, especially because God commandeth, and for that end, Deut. 18.13. Ephes. 6.14. joh. 1.47. Many actions otherwise fervent enough, for want of this sincerity, are but froth (as were the hot enterprises of jehu against Idolaters) and cause them who have long pleased themselves therein, to cry out of their doings (though admirable to the eyes of others) to say they were but hypocrisy, for many are the starting holes in the den of our hearts, and many ways we can deceive ourselves and others also by false pretences in good actions: we must therefore labour that howsoever our best actions are mixed with corruptions, yet we may have the same rejoicing with the Apostle, that in singleness of heart we serve the Lord.  
The second is diligence, whereby a man is ready to take all occasions and opportunities to the doing of some good, and to shun idleness and unprofitableness, 1 Pet. 1.5.  
The third is constancy in nourishing all good desires, and holy endeavours, until his latter years be better than the former, and so finish his course with joy.  
By these two, great matters are brought to pass: and for want of these two, and through the contrary, sloth, and inconstant unsettledness; even the most of the godly do not find the sweet fruit in their life which is to be found.  
Fourthly in humility and meekness, all our duties must be practised, if we will follow Christ, Matth. 11.29. These two are not particular virtues, which sometimes only may have use, but such fruits of the spirit as necessarily are required in all actions, so that at no time humbleness of mind and meekness of spirit may be wanting. And therefore they are ofttimes in the Scripture set down together, as Eph. 4.2. Co. 3.2. and so urged, as doth show, that although there be many goodly gifts in a man, yet if he hath not these, they shall lose their credit and beauty amongst those which behold them, and withhold their commodity from him who wanteth them.  
By all this that hath been said, it is evident that the life of the believer is a continual proceeding in the departing from evil, and endeavouring after duties, and a settled course in repentance, and a constant walking with God: not an idle and uncertain stumbling upon some good actions, whiles a great part of his life is neglected and not looked after. But some may say here, we have a desire to do these things, but we want power and ability. whereunto I answer that  
The best desire is in vain, except we have with it an assurance of God his favour, and help through faith; for it is faith that overcommeth all lets, 1 Jo. 5.4. this letteth us see, that he which hath saved us from the greatest danger of hell, will much more save us from the lesser, of being overcome of our corrupt lusts. And if any shall say, that  
Saint Paul himself did not find power to overcome the body of sin? It is evident  
The holy Apostle did not overcome all rebellion of the old man, to the end he might always have a mark of his unworthiness and sin remaining in him, and thereby remember, that it was of only mercy that he was pardoned, and the grace of God that kept him from falling away from him; and that for both these causes he might be abased and kept humble under so great grace as he had received: and last of all, that he might from time to time find sweetness still in the forgiveness of his sins.  
But although he was not perfect here as an Angel, yet was not he carried of his lusts into gross iniquities, for God his grace was sufficient for him; and so shall it be for us, if we do as oft and as earnestly desire it; for every christian in his measure may look for the like grace that Paul had, even strength to perform in some good sort the duties which seem so difficult and impossible unto him.  
Which is not so to be understood, as if every godly christian doth feel or obtain this (for that might discourage many) but to show what God his children may confidently look for, and how their estate may be bettered, and their spiritual liberty increased. For many good people do not know what their heavenly father hath provided for them, but only receive so much light as whereby they see the way to his kingdom; according to the knowledge that they have of his will; thereafter they declare and show it forth in their lives; but nothing as they might, or as some others do.  
THus of the rules and virtues which help us to the practice of a godly life. Now to show wherein it doth consist.  
The duties are these. First that pertain to God.  
Commandment 1.  
For we must desire to know him as his word doth reveal him unto us, in his nature, properties, and works, we must acknowledge it is allowed, and in heart yield and consent unto the truth of those things which we know of him, that then we may safely and boldly believe in him, and cleave unto him. Thus knowing ourselves to be safe under his wings, we must grow to put our confidence in him: and from hence will arise another, even by hope to look for that help which in confidence we assure ourselves of from the L●rd, and through this confidence and hope, we must become patiented in in aflictions, and joyful in every condition of life. Further, because we know all good things to flow unto us from God, therefore unto him we lift up our hearts for the obtaining of those things which we want; unto him, we render thanks for all blessings received, and are affected with all our hearts and strength to love him more than all the world beside, and desire to enjoy the more full fruition of his presence, in the mean time walking before him in all reverence and uprightness with a holy and childlike fear as doth become us.  
Commandment 2.  
Now besides these duties of holiness, which we own directly to the person of God merely or spiritual and inward: there are other whereby we worship him outwardly.  
Where is to be known that he will allow of no other means of worshipping him outwardly, than he hath appointed and prescribed himself in his word: As the preaching of the Gospel, and administering of Sacraments by Ministers lawfully called, public prayer, fasts, and thanksgivings, together with the censures of the Church. These in public. In private, there are answerable to these, as talking & conferring of the word of God, in mutual instructing, admonishing exhorting, or any way else which is fit for edifying; in all which duties, as in many other, that are good and godly, great care must be had that they be not performed lightly, rashly, falsely, hypocritically, and unprofitably, for that were abominable to God as a dead sacrifice; but contrarily, we must use them with all high reverence, being prepared rightly before; well affected in the using of them, and aiming at the most profitable end which he hath appointed, that so we may be approved and allowed of him.  
Commandment 3.  
There is also a further duty, that not only in time of his worship, but also in our common and usual speech and actions, we declare what a worthy and reverend estimation we have of the Lord. As by speaking all good of his name, word, and works, and in our lawful callings, by ordering and behaving of ourselves wisely and graciously, that all which live with us may see that our religion is joined with the power of godliness: and that this be done of us in all estates and conditions of our life, both in prosperity and adversity: labouring also to persuade others to the same. Now as in all things God must be glorified, so more especially in an oath, which must be used as with high reverence, so in truth, in righteousness, and in the beholding of God's works. viz. heaven and earth, with their furniture; taking sweet feeling of God his Majesty and beauty which shineth in them, rejoicing with reverence that he hath given us this clear glass to behold his face in (or rather his footstool) which should move us therefore in all our Actions to beware of hypocrisy.  
Commandment 4.  
Unto all these is one more to be added, viz. that upon the seaventh day all our works be laid aside as much as is possible, and the whole day to be bestowed in his worship and service, and in things directly tending to the same.  
Here for the avoiding of that tediousness in well-doing, whereunto our nature is prone, the Lord hath left us variety of holy exercises, viz. all public and private duties, more freely to be performed than at other times; which wise and merciful regard of his over us, if it cannot move us to give ourselves to practise this part of holiness, (whatsoever our excuses be) we plainly show, that our minds are carnal, and that we do but favour ourselves in worldliness or profaneness, idleness, and ease when we reason against it, as being too precise.  
AFter the duties of holiness towards God, follow those of righteousness to men, for these two are jointly commanded of the Lord, and ought not of any to be disjoined in practice, as they are of many; some delighting in the first, but neglecting the other; some following after the second, and destitute of the former.  
Now the ground root from which all these duties must spring, is love towards all men, even our greatest enemies. Unto which must be joined brotherly kindness to Christians, which is a holy and especial love of one faithful brother towards another, 1 Pet. 2.7.  
Command●ment 5.  
The first of these are such as be due betwixt inferiors & superiors mutually, viz. in general, that inferiors in their whole course honour their superiors by voluntary subjection to them, as by God's ordinance and appointment, and reverence them, both inwardly and outwardly; and likewise that superiors for their parts carry themselves towards them as brethren in all courtesy, saving their authority; and further also, that they go before them in all innocency and example of good life.  
In particular, some as Superiors by civil authority as Princes, others as Magistrates and Ministers, to whom inferiors both subjects and servants must submit themselves in bearing their rebukes and receiving their corrections willingly and without resistance, and in yielding obedience to all their lawful commands.  
And they, if they be in higher place, are to provide that the people under them may live a godly, honest, and quiet life. If they be Ministers, they are charged to be good and bountiful, just and equal unto their servants. Some are Superiors by nature, as parents, to whom children do owe very much, as forwardness in embracing their wholesome instructions, reverence and obedience unto the end, the disposing of their estate by marriage, or otherwise, that it be not without their consent, and readiness to help their necessities etc. They are also bound to teach them from their youth, to keep them from idleness, to train them up in some honest and lawful trade, to govern them wisely and kindly, to provide for their necessity of marriage, and to minister things needful for this present life as they shall be able, and as they may do it religiously and lawfully.  
Some by gifts, as chief the Minister, to whom double honour, reverence, and obedience is due, for his worke-sake, for he is not only a teacher, but a father.  
Secondly the strong Christian, whom God hath endued with a liberal portion of knowledge, wisdom, experience, and other heavenly graces, more than other of their brethren: these the weaker must not judge rashly, they must bear with their infirmities: so those that excel in any other gifts, are to be had in honour and account for the same: Some by age of the grey head and ancient in years, who of the younger sort are to be had in reverence and esteemed, neither are we to neglect our equals, but their dignity and worthiness is to be regarded above their own, Rom. 12.10. These duties we own unto the person of our neighbour, to which must be added a care to maintain our own reverence and credit among men, by a course beseeming our holy profession: now follow some duties towards his life.  
Commandment 6.  
First for bodily life, it is required that our neighbour sustain no hurt by us or any of ours, as fare as we can hinder it, neither he nor his, so as his life might be made unpleasant, yea though he should provoke us, yet we must suffer far rather than be angry in our own cause, seem it never so weighty to us, for that is no better than folly and madness: nay, further, we must be wise and careful both in words and in deeds, to cut of all occasions, and to avoid all discord; yea, though it be with departing from some of our right, as Abraham did, Gen. 13.7. This innocence is accompanied with meekness, patience and long suffering. Also, he that is harmless, is gentle, tractable, and soon entreated, peaceable, communicable, and fit to be lived with: but yet besides the not hurting of men, it is further required that we should do them good; and indeed our whole course should be such, as that we might make easy as many men's burdens as we can: to men that are in misery, we must be pitiful and compassionate; as by showing mercy unto distressed servants and such like, whom we might oppress, as being not able to resist us; by visiting the sick, and relieving all that are in need; and finally, we must be helpful unto all, to procure and maintain their welfare, so fare as necessity shall require, and our ability can perform. This helpfulness hath adjoined unto it mercy and tender compassion, kind-heartedness and goodness, and such like amiable and commendable virtues.  
Secondly, for the spiritual life of our neighbour, we must give good example of life, we must take all occasions of winning men to God, of confirming them that are won, of peacemaking, of reconciling such as be at variance, of observing one another, and provoking to love and good works: and finally, of instructing, exhorting, admonishing and comforting, and such like duties.  
Commandment 7.  
After the life of our neighbour in the next place we have charge of his honesty, or chastity, tha● by no means it be hurt or attempted by us: for the better obtaining whereof, it is required that both our minds be kept pure from unclean lusts, desires, and thought tending to unchasteness, and our bodies in honour, free from all executing of all such unclean desires by any strange pleasure, which God condemneth, and therefore that all the parts of our body be kept continent as well as the face, eyes, ears, tongue, hands and feet be carried from such occasions as may lead us thereunto: And this is commanded both to unmarried and married.  
Commandment 8.  
Another part of righteous dealing with our neighbour is, that they be not injured by us in their goods: so that where the case is plain, that any thing is another man's, we cannot so much as lay claim to it; but God is despised of us; but if there be a controversy, then in some cases we ought to forgo some part of our right for peace sake; but if the doubt doth arise by the subtlety of either parthe damage ought to fall on them from whom it came, and if it be otherwise so difficult, that it cannot betwixt themselves be determined, let other men of wisdom take it in hand, or at the farthest, if suit of Law cannot be avoided, let it be prosecuted in love. This must be observed in general: but there are special duties according to the diverse states of men; for some are merely poor men, and by God his appointment, do live by alms: others can in some sort partly maintain themselves, but not without the help of others, by borrowing of them. And the third sort is able to lend, or to give, or to do both.  
1, For the first sort, they knowing that their poor estate is allotted them of God, they are to live in it with contentation; which contentedness, will flow from the assurance of the favour of God in Christ jesus; they must not grudge in any sort at the abundance of other men, but acknowledge them as the instruments and hand of God, whereby he ministereth to their necessity's, for the which also they must be thankful, and take encouragement from thence to live godly and obediently, remembering also, that as much as they be able, and their bodily infirmities of age, blindness, lameness, and such other will suffer them, that they shun idleness, and all evil and unprofitable passing the time.  
2 For the second sort, they must not borrow without need, as to maintain themselves in play, or idleness, or simply to make again of it either by Usury, or by taking more dealing into their hands, than their ability will serve unto; and when they have lawfully borrowed, they must carefully purpose, and faithfully endeavour the restoring of that which they have borrowed at the day appointed, and that with thanks; the contrary whereof, is both a sin against God, being a kind of theft, and an injury to those that have need to borrow; for a chief cause of little lending, is evil paying.  
3. As touching the third sort, those that are more able, they must regard both those duties which concern giving and lending, and also those rules of righteous dealing, which they must follow in getting, increasing and using their goods, They must give freely and cheerfully for charity and conscience sake, as the necessity of the poor requireth, and their ability will give leave.  
They must lend also freely to such a borrower as is before described, not only for the appointed time; but if necessity urgently requireth for further space, nay, sometimes to the forgiving either of all, or some part of it. That men may be enabled to this duty, they must be moderate in wasteful expenses upon themselves, or others, where they need not, neither doth any charity bind them.  
In suretieship they must not be rash, neither may we be so hard, but to know and approve Christians, so fare as we are able to bear the burden, we may with good advice be helpful even in this kind.  
Now as for our common dealings, we must first see that our calling be lawful, then that we deal lawfully in every part of it, that righteousness may be preserved by us, in buying and selling, hireing and letting, and in partnership, etc. Care must be had, that one party alone be not regarded, but indifferency used (as much as may be) for the mutual good of both: and therefore Usury, wherein the common benefit of both is not regarded, is altogether unlawful.  
Concerning Annuities, they are of two sorts, the one is a yearly sum of money for years, when the seller hath no such Annuity, but as he hopeth to make it by his labour and commodities. The other is a certain revenue, rent, or part of rent, which he enjoyeth, and is willing to forgo it.  
The first kind is full of danger, much like forehand bargains about Hops, Corn, etc. which seldom ends without j●rs and controversies, neither aught to be made, but of those who are both able to bear, and willing to stand to the uttermost of the hurt which may, befall men; it is not therefore safe for those that are wise and peaceable, to meddle with this first kind of Annuities.  
The second kind is not unlawful, howsoever it may be often abused on the cellar's behalf, by fraudulent and crafty dealing on the behalf of the buyer, when he taketh advantage of the others necessity, and so grinding and gripping him worse than if he had taken ten in the hundred; for the redressing whereof, it is to be known, that the buyer of such an Annuity, if it be of a rich man, so as there be plaindealing, may safely enjoy the benefit which the other offereth; but if it be of a poor man, or one that is in debt, he must give the uttermost value without seeking advantage; a good token whereof he shall show, if he be willing to release him afterwards at his desis e.  
Finally, that all may come by and enjoy their right, truth in words, equity in deeds, and simple meaning in purposes and thoughts, must be firmly and constantly retained; and where that hath not been practised, full restitution is to be made.  
Commandment 9  
As to the person and goods of our neighbour; so to his name also, there are many duties belonging.  
As that were juice in our neighbour's credit, and sorrow for their infirmities, to hope with patience for better things, to cover their faults through love, of whom we have hope, yet not by flattery or dissembling, but by Christian admonition and rebuke, not to bewray a secret, when it may safely and without displeasing of God be kept in; for every truth is not always to be uttered, though all kind of lying and slandering be at all times to be abhorred; their faults we must not speak of after any manner, except first we have used all means that we can to amend them, and then they are with a kind of unwillingness, and loving faithfulness to be opened; only to such as are likest and fittest to reform them, and not to please ourselves therein; neither to admit of all reports, but those only that have some certainty. We are farther required to uphold and defend the good name of our neighbour, to give testimony also unto him by word and writing. And finally, it is our duty and uprightness of heart and kindness, to interpret all such sayings and doings as may be well taken in the best part, rather censuring ourselves truly, than others rashly yet not to be foolishly credulous, as to judge well of them which give open testimony of their bad and profane hearts.   

Commandment 10.  
The last part of duty towards our neighbour, is to acquaint our hairs with the thoughts and desires of his good; or whatsoever we are in the five former commanded to perform to him, the same by virtue of this we ought to wish, desire, and delight in; and the contrary lustings must be cast up and avoided of us. This duty (though it be little regarded of the most) ought to find the more care in us for the perfomance of it, because that the well regarding of this will make us the better able to serve our neighbour in all the rest.  
Hitherto of the duties of holiness and righteousness: to which if we add those of sobriety, which concern ourselves, viz. that we moderate our aff●ctions in the use of lawful liberties, so that we serve not them, but they us, that we may serve God the better, we shall have all things necessary to a godly life: from hence we may fetch light to show us the way, and matter to season our hearts and lives, when we wax empty, barren, and forgetful.  
Here for avoiding of error, we are to know, that this godly life described, the fruits of repentance, and the living by faith, are but so many sundry manners of speech wherein the Scriptures do lay forth the life of the righteous, or a Christian conversation: for the bringing forth of the fruits of amendment, or of repentance, is nothing else but for the person who is assured of Salvation through the forgiveness of his sins, to turn unto the Lord, and to come under his government, from the power of Satan, and sin, and in full purpose of heart to labour to be reform from day to day more and more.  
A godly conversation is even the same, viz. an endeavouring to live after the word of God, which teacheth us to believe, that he will enable us thereunto, and bless us therein. So also living by faith, is no other but relying upon the word of God, with full purpose to be guided by it, either by resting upon his promises, or obeying his commandments: which life of faith, is a most glorious and rich prerogative: for by this we are confident, and rest quiet about our Salvation from time to time: by this we walk in newness of life in all the parts of it; by it we are assured in our prayers to be preserved, to have the rage of our strong lusts weakened: by this we are delivered from many sharp and bitter afflictions, and have grace to bear the rest with great meekness and patience; by it we go thorough our callings more easily. And finally, we attain to that quiet estate and sweet peace, which the carnal wisdom of man shall never find nor enjoy: without this, any life is most miserable.  
HAving after a sort declared what the Christians or believers life is; it followeth to show some reasons, why the believer should lead his life thus.  
First, there is great cause why this should be sought for; because by this God is highly glorified: for if he be honoured by the conversion of a sinner, then much more by his life afterwards. It was a great part of salomon's honour, that he gave silver as stones, and goodly Cedars as the wild Figtrees: this must needs be a great honour to God, when he giveth graces and possessions, which neither silver nor gold can purchase, and an habitation that neither Cedar nor Almond-tree can make resemblance of; this honour the Lord hath in all ages from the outward conversation of his servants; and yet their best things are within, and cannot be seen of men, 1 Pet. 2.12.  
2 Another reason why men should with full resolution, address themselves to pass the time of their dwelling here with reverence and fear, is, the good that comes unto themselves by it, and the danger which they are in without it, Prov. 2.10. for he that hath set himself to seek the Lord, and is willingly weaned from unlawful liberties, and hath made his pastime to be well occupied, he is always safe; whereas for want of this, many fall where they little feared; for it is not enough that we purpose no wickedness nor evil, but we must be strongly armed always with full purpose against it, especially that whereto we are most prone, and wherein we have had by woeful trials, experience of our weakness; for while we do commit none, yet we make a way for it to enter into us afresh, while we become secure and improvident.  
This is manifestly to be seen in the example of Peter, of the Prophet of Bethel, of juda, who did all purpose well in general, yet not fearing their frailty, nor arming themselves against the same, they were soon overtaken.  
3 This also may move us, that no exercise of Religion nor godly means of the best sort can do them any good, who will not resolve themselves to come to this faithful practice of a godly life? This is exemplified sufficiently in the jews practice, and proved in the Prophet's complaints; experience also doth witness the same; for we see many frequent the exercises of Religion, who because they propound not with themselves, to be cast into the mould of holy Doctrine, and to be fashioned after it in their lives, do get rather harm than good: whereas others at the same time, using the same means, do receive much blessing from God thereby, such woe it is that profaneness of life bringeth with it.  
This is not spoken for the discouragement of any, that they should give over the use of any good means, but to stir us up all for to seek the true fruit of them; for God's dear children when they grow careless, lose the fruit of good exercise, when they wax weary of reverend attending upon God (as all good things the flesh doth soon turn to weariness) and begin after the manner of men (with whom they live) to seek their unlawful liberty some way, not being circumspect enough about the keeping of the best ●hings in price and estimation; the Lord seeing this, taketh from them the privileges which they enjoyed before, he dimmeth the light of their minds, that they see not so clearly, shutteth up their hearts that they delight not in the matters which were wont to be of greatest account and reckoning with them. By all which it may appear, that much more they that worship him with unclean hearts, never washed and purged, cannot receive into them the sweet and wholesome liquor of his grace, by what outward exercises soever they present themselves before him: and if this be the state of many who draw near unto God outwardly; how fearful then is their condition, who neither hear his word, nor are acquainted with his ways at all?  
NOw because this straight course is not easily yielded unto, therefore some things are objected against it, which must be answered.  
This life cannot be led, Object. or at least not with any joy?  
It may seem so indeed, Answ. because that after they have begun this course, many have kept at a stay, or else being driven back, some complain of much tediousness, and strong discouragements, fearful doubtings, and small comfort in it; divers others account it a mopish life. But for the Answer of all this, we are to know, that this Christian life, consisting not in some good actions, but in the keeping of our hearts sincere, and uprightly bend to walk with the Lord in all his Commandments throughout our whole course, according to our knowledge, is not only possible, but required, as the Prophet showeth, Ps. 1.2. & 119.9.97, 98. where he teacheth, that he which is happy and godly indeed, endevoreth to this, that his mind may delight in, and be possessed of good matters, or rightly using lawful, or carefully resisting those which are sinful, Phil. 3.20. The example also of Enoch, Abraham, job, Moses, David, with other godly men, who were not without their infirmities no more than we, do show the possibility of this life; neither is it a state unpleasant to the spiritual man, whom the holy Ghost directeth, but easy, sweet, and comfortable, though it be a yoke to the corrupt lusts not yet subdued: for as every one excelleth another in the graces of the spirit, thereafter is his measure greater in the privileges of a Christian than others, and with more sound and continual comfort doth he pass his days, and free his life from reproachful evils; and the more that any godly man increaseth in goodness, and goeth beyond that estate wherein he hath sometimes been in knowledge & high estimation of it, & the right use of the same, the more shall his life be filled with matter of sound & pure rejoicing.  
Howsoever there were some in the time of those forefathers, Object. yet now we see none live after that same manner.  
Although the life of the most be Answ. indeed v●ry loathsome, yet their ●re so many godly lights amongst us,) the Lord multiply the number of them, and the graces which he● hath given them, a thousand fold, and be highly praised for them) with whom to live, is next to heaven itself. They do not only not faint or give over but grow from untowardness to God's service, to a holy cheerfulness and delight in the same, which growth is seen also in the duties to men as well as to God. These howsoever they be but few, in respect of them who set themselves to uphold the corrupt estate that the world hath ever lain in; yet some such, God hath set amongst us, to fare more great and singular purposes, than many carnal eyes can see or discern: we must therefore be wise to discern them, ready to love their persons, and to reverence those precious things that are in them, and by frequenting their companies, learn to imitate their virtues.  
You that urge this strict kind of life, do go to fare, Object. and brag of that which is not in you, not remembering how many have fallen which were more like to have stood than you; as David, Peter, etc. It is good for all to profess no worse than others do, and so their falls shall not be so much wondered at.  
By the grace of God, Answ. bragging is fare from us, neither do we go too far the word being our warrant; but we are not afraid to utter that which we know, nay we d●re do no otherwise, though it be against ourselves as much as others, if we shall set light by it at any time; neither are we any thing the nigher, but much further from falling, by speaking the truth boldly. If at any time we fall, we look to feel the bitter fruit of the same being assured also that we shall rise again. In the mean time, God will have this holy life practised of others, whatsoever become of us; his truth remaineth for ever: the true worsh●ppers of God must departed from iniquity, 2 Tim. 2.19. As for the fall of David, Peter, etc. They arise from security, and the want of this watchful course which is urged, and therefore should be motives unto us, the more carefully to look to ourselves, lest we also be overtaken.  
Men cannot now live otherwise than they have done, especially after this manner; so that neither husband nor wife, nor one neighbour with another can be merry together.  
As for change of estate, there is no cause why we should fear, or be unwilling to change for the better: as for delights, there are none more sweet, than those which have ground in Religion: but those that cannot stand with a godly life, let them, in the name of God, be broken off, for they may as well be spared as the paring of our nails, and therefore not sufficient to justle out a godly life, from the practice of any true Christian and Believer.  
THe Christians life being thus described; now because it is upholden by means, it is fit to know what these means are, and how they may be used aright.  
These means are such religious exercises, whereby Christians may be made fit to practise a godly life. They are partly ordinary, and partly extraordinary; and both of these either public, or private. The public, are such as be used in our open assemblies: ordinarily these are three.  
First, the Ministry of the Word.  
Secondly, the administration of the Sacraments.  
Thirdly, the exercise of prayer, with thanksgiving and singing of Psalms.  
Of private, some are to be used alone by ourselves, as watchfulness, meditation, and the Armour of a Christian, with experience. Some are to be used with others, as society of conference, and Family-exercises; some are common to both, as prayer and reading.  
THe first and principal is the Word of God, read, Preached, and heard, as the Lord prescribeth. That this is a singular help, we may see, if we consider the truth, authority, sufficiency, and plainness (through the Ministry and translations) which is in the Scripture.  
To speak therefore nothing of the benefit which it bringeth unto the unregenerate, unto whom it is of might to convert them. The uses are many and daily which the regenerate people of God have by it.  
First, by it they are cleared from error and darkness, about Religion and manners, and are made more sound in the knowledge of the truth, and see more particularly into the way and whole course of Christianity.  
2. They grow settled and established in their knowledge from day to day.  
3. They are by this quickened in their drowsiness, cheered in their heaviness, called back from their wanderings, raised up when they are fallen, and counselled in their doubtful cases of advice.  
4. They are by it settled in a godly course, and taught to keep well when they are well, rather than to be fickle & inconstant in good carriage of themselves, as many are. For by it, as by a Sun that giveth light in all places, they espy their weakness, and how they are holden back when they are fallen, and which is the right way of proceeding: By it, as by a rule, they are taught to frame all their actions.  
5. They are brought to bestow some time in pofitable reading.  
6. They are framed so, as they become lights and examples to others: so that we may boldly conclude, that the ordinary preaching of the Word, is a singular means provided for the perfecting of God's Elect, and for their growing in a Christian life. And whosoever liveth where there is a good order of teaching with diligence, skill, love, and plainness; if he find not this fruit by it, it is because he is not attentik and reverend in hearing, he is not prepared before to hear, or else doth not apply unto himself, nor willingly digest that which he hath heard; but is surfeited of some dangerous qualities in his life, or corruptions in his heart; among which, this is a special one among the people, that as they think of the person that teacheth, so they do of his Doctrine, and not otherwise.  
AS for the Sacraments, they are helps necessarily adjoined unto the former; for they do visibly confirm and ratify that which the Word doth teach, and the covenant betwixt God and the believer made, is most surely sealed up and effectually on both parties by them.  
First, the Lord for his part hath granted to every faithful person, that he will never call his sins to a reckoning, but will be his God, and love him to the end through Christ; for the ratifying whereof, he hath put to his seal: so that the Sacraments must needs remain effectual to the faithful, both for the strengthening of his faith in the promise, and also for removing of all contrary doubts which through weakness might arise. So on the other part, every believer for his own part hath covenanted, to trust in God always, to endeavour to walk before him conscionably, in righteousness of heart and innocence of hands.  
Now of the truth of his heart, the Sacrament is a sign; which he having received, hath openly professed thereby, that he hath given and consecrated himself unto the Lord, and is now no more his own to live as his carnal will would desire; so that either the present receiving, or the fresh remembrance of this, doth spur him forwards to keep his covenant, and encourage him against temptations, wearisomeness, and all hindrances, especially believing, that strength in measure shall be given him of God to perform that which he hath promised and sealed. By all which we may see, that howsoever the Sacraments be unto the unbelievers, even as a mystery or hidden thing, yet the believer having been sound instructed therein, beholdeth much, both for the strengthening of his faith, and his encouragement in a godly life.  
First, this may be seen particularly in the two Sacraments: for the faithful Christian which hath been baptised, as he by his engraffing into Christ, is one with him; and therefore while Christ liveth, must live also: so he having thereby prepared union and fellowship with him, doth draw strength and grace from him, even as the branch from the Vine, viz. The power of his death for the mortifying of sin, and the virtue of his resurrection in raising him up to newness of life. So that Baptism throughout his life, must needs be a forcible means to help him forward in a Christian course, as oft as he doth duly consider it.  
2. Likewise that the Lords Supper is an excellent help, we may see in three specialties: viz.  
1. In the preparation to it.  
2. In the present use of it.  
3. In the time which followeth after.  
1. The first consisteth in the trial, that every man ought to take of himself, concerning his knowledge both general and particular, his faith in God's promises, his diligent endeavour for the removing and subduing of all sin, and for readiness in any duty, his love towards all men: and lastly, concerning his hungering after this Sacrament, and the benefit which God offereth by it.  
These properties if he find to be in himself, he is a fit and welcome guest to the Lords Table; but if through sloth, forgetfulness, darkness, corruption and weakness, these graces be weakened, dimmed, and decayed, he may not rashly put forth himself in that case, but speedily seek to recover himself again, by searching the ground and serious renewing of his faith and repentance. Which things being so; it cannot be but that this kind of preparation must be a singular help to those that enjoy it.  
So likewise at the Supper itself, where he may, and aught to meditate on the dainties of the banquet, and the love of him that ordained it; on the Communion he hath with Christ, and his graces; and on the outward signs what they assure him of; and on the Word preached, which showeth him all this. When as by the applying of these things he cometh to be comforted and made glad, or rather to be revived and quickened in his soul with the spiritual dainties which by true faith he feedeth upon; how can he but praise and bless the author of this banquet? how can he but be much heartened & set forward in a Christian course? It is also of the same force after the receiving of it, (where right use is made of it according to God's appointment) through the remembrance and due consideration of the kindness of God therein offered and reaped, easily to carry on the servant of God in a fervent desire of all well doing, be heartened and strengthened thereunto, even as a man well refreshed with meat is made strong to labour: so that he which is not made more able to conquer his lusts, and weaken the strength of sin, and is not more heartened to the life of godliness by these Sacraments, doth abuse them, and seethe not God's purpose in ordaining them.  
THe public prayers solemnly offered to God in the Congregation, and praising of him with Psalms, is another of these public helps: for when besides our own private supplications and thanksgiving, we have by the Lord himself appointed these also in public, and that in so solemn a manner, the whole assembly consenting with us in the same, and God present among us to assist us, as he will, because the very ordinance of God doth promise a blessing thereto, as oft as we are partakers of them, so that if we come with reverence, feeling our wants, earnestly desiring and trusting to obtain the things we pray for, together with true repentance, we shall receive fruit of them accordingly, even that good refreshing, whereby in private we shall be more cheerfully bend to serve him.  
So that neither any prejudicated opinion concerning the Minister's person (though he be dumb, or otherwise offensive) nor yet any rash judgement of reading a set form of prayer, or any thing of the like kind, aught to hinder us from these public duties; neither ought the private helps to be neglected of us upon any pretence, without the which the public are but cold.  
THe first private help is watchfulness: which is a careful observing of our hearts, Prov. 4.25. Diligent looking to our ways, Psal. 39.1. that they may be pleasing and acceptable to God. The necessity of this help may appear many ways, for without this, sobriety is lost, 1 Pet. 5.7. and the force of our prayers abated, Matth. 26.1. and for want of this (as experience showeth) many Christians are not acquainted with a well ordered and settled course, but out and in, off and on, never stayed; and because of the contrary carelessness and security, many, not evil men are plunged into sundry noisome temptations, find many wounds in their souls, and want many comforts in their lives; so that some are as untrusty as Gehazi, some as hasty, furious, and unsociable as Nabal was.  
The manner of this watchfulness is set down by the Apostle, 2 Tim. 4.5. to be in all things, and at all times, and by all occasions, in all places, with all persons, and that constantly, so long as we be in danger of temptation, Mark 13.33.  
All of us therefore that desire ●o walk with God in peace, must go about this duty to purpose, and set our minds and delight upon it; our evil lusts, wherewith we be full fraught, do carry us headlong into sundry iniquities, in so much that we can go about nothing but we may feel (if we can discern) that some one or other of them is in our way to hurt us, and at hand to molest and disquiet us: if we be occupied in spiritual duties, we have shame and hypocrisy on the one side to hinder us; dulness, weariness, untowardness, etc. on the other side to break us off. In things lawful, we are secure & careless what the manner or end be: in evil, we have eyes open to see the seeming pleasure or profit they promise, and reason to extenuate the danger; but we have no ears to receive the strongest dissuasions that can be brought. We therefore must be kilfull to know these disordered lusts diligent to espy, prevent, and avoid them; we must abstain and wean our selves from that which our hearts would naturally desire most, 1 Pet. 2.10. we must not dally with the baits of sins, we must not be so bold as to venture upon all companies, to fall into any talk, or to take liberty in any desires without respect. And unto this care we must add prayer, as that which doth quicken and put life to it, so that it may be continued with much cheerfulness and little tediousness.  
It is further also to be marked, that because the servants of God have some special infirmities wherewith they find themselves more troubled than with any other, they must be most suspicious of, and vigilant against them: and where they see Satan most likely to wind in himself, there they must carry a more narrow and straight eye, avoiding the least occasion that tends that way, and bestowing more time and labour in the rooting out of these corruptions, from the which most danger may be feared. As in troubles we must watch against impatience; in prosperity, against wantonness, because these are likest to ensue; and when we have broke out of our constant course a little, and that our conscience gins to check us, than we must tremble to think of it, return speedily again, and we must fear after, lest we should offend.  
This may seem unto many to be too strict, that our hearts may not range where they list, nor our delights be fastened where we please, but that all powers of our minds and members of our bodies must be holden within compass. But unto those who are acquainted with it, and see what safe peace, and sweet joy it bringeth to their life, it is no tedious bondage, but a spiritual and heavenly liberty. On the other side, those that will not be persuaded to entertain it, they must look to live destitute of a chief part of godliness; or if it be but now and then in some especial actions and parts of our life regarded and looked unto, it will make the godly life in great part to be bereft of her gain and beauty.  
The second private help is Meditation; and that is when we do of purpose separate ourselves from all other things, and consider as we are able, and think of some points of instruction necessary to lead us forward to the kingdom of Heaven, and the better strengthening us against the Devil, and this present evil World; and to the well-ordering of our lives. This heavenly communion with God and ourselves, is that which the Fathers called their Soliloquies: which must be distinguished from the ordinary thinking of good things, and pondering of words and actions, which yet in the Scripture is called meditation, Josh. 1.8 Psal 119.97. for that ought never to be wanting, being a part of watchfulness, and is exercised together with prayer; but this is more solemn, when a man of set purpose doth separate himself from other business, to solace himself in these holy and heavenly thoughts.  
The matter of this our meditation may be on any part of God's Word, of God himself, on his works of mercy and judgement, of our own estate, of the vanity and misery of this world, and of the manifold privileges which we with the rest of God's children enjoy: but especially of those things which we have most especial need of.  
The great and necessary use of this duty, may well appear even in the heart of good Christians, in which there is much naughtiness; so many rebellions, and loathsome filthiness, that it maketh some despair of reforming it, and therefore they cease to endeavour it; yet if such noisome poisons be suffered to lurk and remain in them, they will not only as sour weeds choke the plants of grace within us, but also grow up themselves, and bring forth most noisome and dangerous fruit, as by woeful experience men feel and try. Now for the weeding of these out of the ground of our hearts, there is no means so available, as the considering oft, and deep meditating: viz. to find out what swarms of them do lodge in our hearts; also to bring them into a vile account, to be weary and ashamed of them, and so to entertain better in their room: for although by the Word we know our corruption, by conference we revive the remembrance of them, and by reading we do both; yet all this will be but of small force, except they be joined & seasoned with meditation. For our hearts are so deceitful, that if once we can but commend that which is good, and speak against evil, we are ready to think that our estate is right marvellous good; whereas yet, if there be not in the heart a hatred of the one, and love of the other, we do but deceive ourselves. Now, when we do often gauge these hearts of ours, and sift our thoughts, and deal truly (in accusing or excusing) as we love our souls; though we find sin to sit near and fast glued, yet by God's assistance and blessing we shall break off and chase away these cursed swarms of profane thoughts and desires; we shall become better armed against them afterwards, and our heart being thus mollified, and relenting, we shall furnish them more graciously with holy thoughts, and heavenly desires, and draw them into more near and heavenly communion with our God; taking heed of the sugared baits of earthly delights, and transitory pleasures of this world. In sum, the fruit and benefit which by our meditation and private prayer we reap, is so great (the Spirit of God changing our hearts thereby from their daily course and custom more and more, and bringing the heavenly life into more liking with us, and making it more easy and sweet which with the men of this world is so irksome and unsavoury) that none can express and conceive it, but he which hath felt the same. Therefore it is that the men of God, who are most commended for their piety, both of old, as Moses, David, Paul, etc. and in our times also, are most taken up of this exercise; and others that are strangers to it, though they be good Christians, want much fruit which by it they may reap.  
The lets which are enemies to this duty, they are of two sorts; for either they are such which hinder men altogether from going about it, or else such as keep them from taking any good thereby when they enter into it. Of the former sort there are three.  
1. The first is when a Christian knowing this duty to be required of him, goeth about it but he is so empty and barren that he hath no matter to bestow the time and his cogitations about. Now for the remedy of this, there shall be rules and examples set down hereafter: but in general, it shall be expedient for him to propound unto this his meditation these four things.  
1. First, of his unworthiness, vileness, sins and corruptions  
2. Secondly, the greatness of God's bounty in his deliverance.  
3. Thirdly, how he may be guided throughout that present day, according to the rules of direction, especially in the hardest points.  
4. Fourthly, of the several parts of the Christian armour which God hath appointed for his strengthening.  
2. The second impediment of this sort, is an unfit mind unto spiritual and heavenly duties, through some unsettledness, slothfulness, or other corruptions.  
Now the best remedy for such a one, is to meditate of his present unfitness, looseness of heart, and earthly-mindedness to count it an heavy burden to accuse his heart, and so to bring it to relenting, by considering how fare off it is presently from that mildness, humbleness, heavenliness, and readinsse unto duties which have been in him at some other times: but let no man give any liberty in any sort to his evil heart, when it is turned away from cheerfulness and willingness in any part of God's service to go forward therein, for that were to bring him to utter bondage.  
3. The third let is, want of opportunity by reason of necessary business taking up the time; or for want of convenient place, as it falleth out to seamen, and those that have small and poor houses: concerning which, it is not to be denied but that there may sometime fall out such business as may excuse us in the omission of this duty; and this must be remembered that the ordinary duties of our callings must not put this duty out of place, for if they do, it is through unskilfulnsse, or untowardness of them who commit this fault: one of them is appointed of God to go with the other, and both of them stand together in upholding of their inward peace. If any man be rich, he hath the less cause to be holden from it by worldly care; if they be poor, they have the more need of it to moderate their care, that it exceed not, nor carry them to unbelief: but if any intent, or pretend extraordinary business, they must take heed that they seek not cloaks for their sloth: yet if any have necessary lets indeed, hereby they shall appear to be fruitless if at any time God be remembered some other way as shall be most convenient, and this duty supplied when the hindrance is past.  
Of the second sort of lets which may be called abuses, there be especially two.  
1. The first is to use it slightly, and so to make a ceremony of it: the remedy whereof is to hold our minds with taking delight in it; for this, and all other good helps will be unsavoury unto us, except we should fasten a love and liking on them.  
2. The second is when although we be desirous to use meditation, yet our heads are so full of trifling and wand'ring fantasies, or worldly matters, that we cannot mind heavenly things: the cause of this is the letting lose of our hearts all the day disorderly, without watching over them, or keeping them within an holy compass. For the remedying of it, we must therefore carefully set ourselves against the corruptions of our hearts, labouring to dry up those swimming toys with the flame of heavenly and fervent affections; we must tie up our lose hearts throughout the day from their deadly custom of ranging after vain, fond, and deceitful thoughts, dreams and delights; this whosoever doth or not at all, or seldom, or coldly, they lose a great p●rt of their sweet and blessed living here, not enjoying the tenth p●rt of those privileges and liberties, which God hath provided for them in their Pilgrimage.  
The Rules of direction in meditating be these.  
1. He who desireth to have help by meditation, must weigh how slippery, fickle, and wandering his heart is infinite ways to his exceeding hurt; and that he must of necessity appoint some set time to check, reclaim, and wean it from the same, jerem. 17.9. Psal. 55.17.  
2. He must watch over his heart (having been so often deceived by it through his whole life) and have it in suspicion, that so it may be more fit to be drawn to such heavenly exercises, and attend unto the same.  
3. This being observed, let him draw matter of meditation and prayer from his own wants and infirmities, from God's benefits, from the changes and mortality of this life, etc. especially of that which is most available for this present.  
4. If he cannot do that, let him read some part of the Scripture, or other book fit to season and well affect his mind, that so his mind may be quickened to the performance of this duty.  
Particular meditation concerning duties to be practised.  
No man shall be fit to govern himself aright before men, if he do not usually acquaint himself with, and frame himself after that Christian course, first before God. Yet no man must rest in private exercises of Religion without a wel-ordered life before men. Every part of our calling must be so carried, as we may have peace thereby; if a man be fallen, he must not lie still, jer. 8.6. but return unto God, though with difficulty, Exod. 33.8. the breach must be made up in our consciences; which if we do, God is not fare off, 1 Sam. 7.7.10.12.22.  
If we rejoice only in prosperity, it is a sign that God's benefits, not his favour, makes us merry. It is a good thing to rejoice in the Sabbaths, and in the communion of Saints; yet we may not rest there, but in this, that God is our portion always, Psalm. 110.57. 2 Cor. 5.16.  
In crosses we must use great sobriety, otherwise we shall be unsettled by them; to this end we must prepare and look for trouble before it come, and in it we must meditate of the best privilege that God hath given unto us, 1 Sam. 30.6. Psal. 77.  
We seldom keep unlawful commodities, or rejoice too much in lawful, but the Lord doth cross us in them. The most vexations in our life become annoyances unto us through our own default; in that, we either prevent them not when we may, or bear them not as we ought, or make not use of them as we might do. When matters of more importancee than our Salvation is come in place, let us be occupied in them with more fervency than in that: but not before. The practice of godliness is a rich and gainful trade, Prov. 3.14. but if it be not well followed, it will bring no great profit. To have a willing mind to be well occupied, and matter about which we may, and time to bestow therein, and freedom from lets therefrom, is an estate much to be made of; and yet for the most part, they which have almost all outward encouragements, cannot tell what to do with them.  
Whatsoever measure of graces we have gotten, yet it is certain, that God hath much more for us than we can think of, if those be the matters which we have in greatest price; but being set light by, and the means neglected which preserve them, they die. That is a good estate, when we have not only joy in heavenly things at the first hearing of them, but increasing in joy, as our knowledge and experience increaseth; and when we are not only delighted in these present duties of God's service, but also as joyful to think of them which are to come, accounting that the more they be, the better they are. The more sure thou art of God his favour by faith, the more humble thou art also, Matth. 15.27.  
They are worthy of great punishment who set light by the plenty of that grace, the crumbs whereof Gods hungry servants do s●t great store by. When we are afflicted, and the wicked spared, our estate seemeth to them most vile; when we are both in prosperity, they seem more happy; when they and we be both afflicted, than they account our estate happier than their own, but especially when they are afflicted, and we spared, Evod. 14 25.  
We may not assign the Lord, in what place, state, condition, or in what company we would live, but as strangers wait on him, even as the handmaid on her Mistress, for whatsoever he will allow us: we are ready most commonly to be called away by death, before we be fit, or have learned how to live. Look what care, conscience, zeal, love, and reverence, estimation of good things, thou hadst when first thou embraced'st the Gospel; the same at least retain, and be sure thou keepest still afterwards. The more knowledge that thou hast, take heed thou be'st not more secure; for thus it is with many at this day, who therefore do smart for it.  
We shall not enjoy the grace which we had at the first, except we be careful now to keep it, as we were then to come by it.  
Keep down carnal liberty, and the spiritual liberty shall be great, and rest on God, and it shall make thee overcome the hardest things.  
We must remember to serve and walk with God by days, not by weeks and months only, Psal. 90.12.  
As Husbandmen wait for their fruits, so should we for that which we pray and hope for; and that would make us joyful when we obtain it.  
If we can rejoice at the conversion of a sinner, then are we Christ his friends, Luke 15.6.  
It is a folly, yea, a madness, to be heavy to the death for any earthly thing, when yet a man desireth nothing more than life  
All our life ought to be a providing for a good end, and a keeping away of woe which cometh by sin.  
The flesh would fain please itself in some unlawful liberties, when we have pleased God in some duties; but a wise man will keep well when he is well. The more grace we perceive in any man, and constancy, the more he is like to God, the better we ought to love him, joh. 13.23. Psal. 15.4.  
Where there is wilfulness in sinning, there is great difficulty in relenting, and also no power nor boldness in believing. Many beginning well in godliness have fainted and quailed, or been justly reproached before their end, that others may the more fear their own weakness: where new knowledge is not sought, there is the less favour in the use of the old; and when men make not good use of the old, the seeking of the new is but novelty.  
Men having experience of Satan's malice and continual dogging of them to do evil, it should teach them to trust better in their armour, and less to themselves.  
Where we suspect that corruptions grow, if we go not about to pull them out, and pluck them up, they will be too deeply fastened in a short time.  
Though man pray and meditate, and keep a better course in his life than some do, yet if he do it but slightly, that the flesh prevaileth much in hindering the well-performing of it, all will soon come to nought; it may be perceived in the sway it beareth in other parts of the life, and then let it be speedily amended.  
It is good so to taste ourselves with duties, one or other, at all times, and in all places, that so doing, we may cut off occasions of much sin.  
Let no sin be slightly passed over or omitted, for when it cometh to remembrance in trouble, it will be an heavy burden, and pinch us to the heart.  
THe third private help is the armour of a Christian: concerning which four points are fit to be known.  
1. First, what it is, and which be the chief parts of it.  
It is that spiritual furniture of the gifts and graces of the holy Ghost, by which God doth deliver his from all adversary power, and bring them to the obedience of his will, 2 Cor. 10.4. the parts are set down, Ephes. 6.14.  
1 Whereof the first is sincerity, which is the general grace, whereby a Christian is made simple, and without fraud, or hypocrisy bearing sway in him, both towards God and his neighbour, Psal. 32 2. Matth. 5.8. Pro. 30.6.  
2 The s●cond is righteousness; which is that gift of the Spirit, whereby our hearts are bend to all manner of goodness, and righteous dealing, approving of it as most excellent, desiring fervently, and delighting in it, and that because it is good, and disliking, and hating of all naughtiness and evil, Pro. 28.1. Psal. 1.7.  
3 The third is the shoes of peace, which is, that having received the Gospel, and found the sweetness of it, we are now thereby as they who are ready to take a journey shod and prepared, ready to deny ourselves, and to take up our cross and follow Christ, through this our pilgrimage, Rom. 5.1. Luk. 22.33.57. Phil. 4 7. joh. 16.33.  
4 The fourth is the shield of faith: which is to build our perwasion on God his faithful promises, that Christ jesus is ours: and that God hath given him to us, to obtain forgiveness of our sins, and salvation by him, yea, and all other good things also meet for this present life, Colos. 1.33.  
5 The fifth his hope, which is a joyful longing, and steadfast desire and looking for the performing and accomplishing of all those mercies, temporal and eternal, which God hath promised, and we by faith are assured of, Luk. 2.30. Pet. 1.13.  
6 The sixth is the sword of the Spirit, which is to be well instructed in the sound and living knowledge of the Scriptures, and to digest the same, and also season our understanding within us: in such wise that we may know the will of God, and have the same in remembrance in the things which most concern us, (as we can:) ●hat thereby we may at all times, and in all cases, be readily led by it, Psal. 119.105. Where it is to be remembered, that he which hath most knowledge, if he be not guided by that he understandeth, he knoweth nothing as he ought, 1 Cor. 3.18. Prov. 3.6. joh. 13.17.  
THe second general point is the necessity of this armour, viz. that we should clothe and furnish our souls, with every part of it: which is so great, that the right Christian life cannot stand without it: for to venture upon the manifold tribulations of this life without the shoes of preparation, is as much as to go barefoot among thorns, or to run naked upon the pikes.  
To be destitute of this shield of faith, is the undoubted way either to despair utterly, or else in deadly presumption and security, to drown ourselves in perdition.  
To leave off the breastplate of righteousness, is to expose himself into the danger of every temptation; for he that doth not from time to time afresh indent with his heart against all unrighteousness, he may look to be carried into those unlawful actions which shall bring disgrace to himself, and his holy profession also, 1 Cor. 6.4.5.  
He that hath not the sword of God's Spirit, so that he be able to say in temptations, it is written to the contrary, shall never be able to cut in sunder those bonds of sin, wherewith he shall be compassed.  
He that hath not all these girded to him, with sincerity and truth, shall but deceive himself and others also.  
He that hath not true hope of salvation, to keep life in his soul, how can he be void of fainting, irksomeness, heaviness, distraction, dumpishness, and sundry such discouragements? Or how can he have any cheerfulness in his life, or contentedness, that hath not this hope of passing his afflicting days, under the wings of God his protection?   

So that we may well affirm, without this complete armour of God, that the Christian life cannot be continued.  
THe third point is, how this Armour should be put on. For the answer whereof we are to know, that it is not wholly wanting in any true Christian: for every true believer at his first conversion, is made partaker (though in weak measure) of all things appertaining to life and godliness, 1 Pet. 1.4.  
What then meaneth the Apostle when he biddeth us put on this armour? His meaning is, that we should not have it as men in the time of peace have their bodily armour hanging by them, unfit f●r use; but as soldiers have theirs in battle, we must be sure, that in all places, and upon all occasions, we have it with us so fare as we are able, we must lie down, and rise up with it; because our battle lasteth all our life long, and our enemies be deadly, and all our strength is by our armour.  
Now to put on, and also to keep on, and to have the feeling of every part of this armour, (faith against distrust, hope against fainting, uprightness against hypocrisy; knowledge against the deceitfulness of sin; righteousness, against all kind of iniquity, and the preparation of the Gospel of peace, against crosses) to have, I say, this armour in a readiness, we must use continual watching, hearty prayer, and frequent meditation about them, Matth. 26.4.  
Here is to be observed, that the sword of the Spirit hath two branches, viz. that knowledge which we get out of the letter of the Scripture only, and so have it but by rule: and the knowledge which we learn by proof and trial for the bettering of us: for as in all trades and sciences there is great difference betwixt the experimental knowledge of them, and bare or naked skill of them; so is there great distance betwixt one that hath only attained so much knowledge as will enable him to give account of his faith, and him who hath had the proof of this knowledge, how it hath been effectual in him. He considereth, observeth, and applieth the things which he heareth, seethe, and doth, to his own use: and by things passed thus duly regarded, he learneth and getteth wisdom to advise and guide him for the present, and for the time to come.  
This is experience, which maketh us wise in all things that are profitable to godliness and eternal life.  
The observation of the reward of evil will make us avoid it; and experience of the fruit of a godly life, is the best mean to continue it: our own trial how afflictions may be easeliest borne, and come to best end, is our best rule for ever after. The example we have in David, Psalm. 120.1. 1 Sam. 17. 34. Psalm. 77.10. Psalm. 37.37.  
In sum, as in all Trades the beginning is hardest, and experience bringeth facility; so it is in the practice of Christianity. Woeful therefore it is, that in this, of all other, men will not labour for experience.  
4. The fourth general fruit is, the benefit of this armour, which is not small, for he that putteth it on, and goeth clothed with it thorough the day, though the Devil, and his instruments, do assault by craft and deceit, or by force and might, he shall mightily prevail against them, and preserve himself; he shall be able to live with comfort in all estates that God shall set him in, and in all places which he shall bring him to; and change by no occasions, but hold out until an end be made of all difficulties and uncertainties.  
Object. We may serve God well enough without putting on this armour after so strict a manner.  
It is true indeed, Answ. that a Christian serving God may be ignorant of this armour; but he cannot then say, he serveth God well enough; because that kind of life must needs be wand'ring, unsettled, and not to be rested in.  
At least it is not expedient to impose so heavy a burden upon weak Christians. Object.  
The child of God is no sooner borne, Answ. but he desireth to continue in that estate of life and salvation, to please God in all things, and to maintain peace and joy within himself; all which is effected by the use of this armour.  
NOw to come to those helps, either by ourselves alone, or others also (for the other kind shall have another place) these are prayer and reading. First of Prayer.  
Prayer is a cal●ing upon God accordling to his will; it hath two parts, Thanksgiving and Request, whereunto is added the Confession of sins. 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 this direction, there are to be observed three things, and three motives unto them.  
1. The first motive is knowledge and due consideration of some particular benefit received or promised us, 1 Sam. 25.32. Gen. 24.27. Luk. 17.15. Without these three can be no true and hearty thanksgiving, howsoever in words there be a protestation for fashion sake.  
2. The second is joy and gladness of heart, for the benefit which we think of, or call to mind, Psalm. 126.1.2. Except we find this sweetness in the mercies, no duty of thankes c●n in good sort be performed by them.  
3. The third, is a persuasion, that the benefit for which we give thankes, cometh to us from God his fatherly love.  
This is a fare greater cause of gladness than the benefit itself, Psal. 116.5.  
1. The first duty is a continuance of our love to God, Ps. 126.1.  
2. The second is a desire to set ●orth his glory, and in words to profess and confess his good●●sse; for if we love the Lord, we cannot but be carried with this ●ervent desire, to advance and magnify him, Psal. 116.12. and 111.  
3. The third is a further proceeding in obedience and walking worthy his kindness: this one if it be wanting from the rest, maketh them all lame, and maimed, and as odious to God as the mortlings which were offered to him in sacrifices, Deut. 6.10.11. Psal. 50.16.  
If in this manner we should frame ourselves to thankfulness, it must needs be a mighty and forcible means to mollify the hard heart, and to hold under the strudy corruptions of it, so that they may be subject to God; yea, even when strong provocations do draw to the contrary.  
Thus much of Thanksgiving: Now for Confession. Confession is an acknowledgement of ourselves to be guilty, and worthily to have deserved God's wrath for our grievous offences; together with a free and humble bewailing of them before the Lord: such as are unknown to us in a general manner, but those which we do know (according to the nature of them) particularly.  
To the right practice of this, there are four things required.  
1 The first, that we feel our sins odious and burdensome to us.  
2 Secondly, that we accuse ourselves of them to God.  
3 Thirdly, that we stand at his mercy, having deserved condemnation.  
4 Fourthly, that we abase our selves thereby, and so are weakened, and our pride abated.  
All these are in the confession of David. Psal. 51. of Daniel 9 of the Prodigal son, Luk. 15.17.  
Now this confession being from time to time often made unto God, will not suffer us to go fare, and lie long in any sin, but hunt it out before it be warm and nestled in us; and therefore it must needs be of great force to strengthen us in a godly life.  
The last part of Prayer, is Request; it is that part of Prayer, wherein we earnestly pour out our suits unto God, in contrition of heart, according to his will, with comfortable hope, that through Christ we shall be heard, and therefore forsaking the sin which might hinder our suit.  
In this duty also there are four things to be observed.  
1 First, that we show this contrition of heart, by being pressed with feeling our wants, unworthiness, miserable estate, and manifold miseries, earnestly desiring to be pardoned and eased, 1 Sam. 1.15. Luk. 18.13.  
I● this be so (as will soon follow upon right confession) we shall neither pray in lip-labour, which God abhorreth; nor think ourselves too good to wait God's leisure, if at fi●st he grant not our requests, but continue them as he commandeth.  
2 That we ask only those things as we have a word for, and in such sort as he hath promised them, 1 joh. 5.14.  
3 That we quicken ourselves to come in faith and confidence, and ofttimes to come cheerfully to this duty, Jam. 6.1. joh. 16.24.  
Now to the end we may come with cheerful delight unto this duty, let us consider the fruits, which are especially three.  
1 First, that by prayer we are made in a sort acquainted, and familiar with God, and know his mind and will, and how he is affected to us, being admitted to speak unto him, jam. 4.8. joh. 16.26. Rev. 3.10.  
2 Secondly, that it giveth life to God his graces in us, which before lay half dead; as we may see in the example of Ester.  
3 Thirdly, it reacheth out to us in our greatest need, the good things and gifts of God which ourselves desire, Matth. 7.7.  
4 The fourth and last property of prayer, is, that we bring not with us the sins which will turn away the ears of God from hearing us; such are any sins not repent of, but lain in, secretly at the least, and not renounced, Prov. 28.19. Psal. 7.4.  
These are the parts of prayer, which if they be reverently and humbly adjoined together (as they ought) accompanied with the forementioned properties; if we be fallen, they will raise us up; if we be heavy, they will comfort us; if we be dull, they will quicken us; they are a present remedy to the oppressed heart, a preserver o● the godly life, a giver of strength to the weak, an especial meane● to make a man live in every estate wherein God hath set him: therefore prayer must needs be a strong and mighty help to the godly life▪ for if we pray well, and keep ou● selves in case fit to perform thi● duty, we shall not need to fear i● our life any great annoyance.  
THe next help is reading; th● general rules for it, are these  
1 First, that the books of Go● be, not laid aside and neglecte● but read on ●s oft of every one 〈◊〉 may be: otherwise much unsavoriness, unquietness, unfruitfulness, and uncheerefulnesse, wi● follow even in the best.  
2 That all filthy, lewd, and wanton books, yea, needless and unprofitable be avoided.  
3 That in the Scriptures ther● be a constant going on in order, and not here and there a Chapter: and of other Authors, rather let one or two be read well and often, than many slightly.  
Now as concerning the manner of reading.  
1 It must be with hearty good will to learn and profit by it, desiring God to prepare us with reverence, etc.  
2 We must settle ourselves for the time to be attentive, and so to abandon the wand'ring of the heart as much as may be.  
3 We must be careful to apply that which we read wisely to ourselves; as persuading ourselves that all duties are commanded us, all sins forbidden us, and all promises to be believed of us: likewise we must look that all exhortations, and admonitions quicken us; all reprehensions check us; and all threats cause us to fear. If reading be thus used, it will many ways appease the conscience; enlighten the judgement, enlarge the heart, relieve the memory, move the affections, and in a word, draw the whole man unto God; and therefore must needs with the rest be a singular help and furtherance to a godly and Christian life.  
HItherto of ordinary helps, extraordinary are especially two.  
1 First, Solemn thanksgiving.  
2 And secondly, fasting with prayer more than usual adjoined.  
The first is, when in some rare and unlooked for deliverance out of desperate danger, we do in most fervent manner yield praise to God for the same, and rejoice hearty in the remembrance and consideration of it, tying ourselves in a renewing of our holy covenant more firmly to the Lord: and testifying both these by signs and unfeigned good will to our brethren. All which are to be seen most clearly and lively in that most famous example of Ester and Mordecay, Ester. 9 It is to be used according to the occasion: when the occasion of it belongs to a whole Church, and is publicly performed: it ought to be accompanied with the preaching of the Word, for the quickening of the assembly. If the occasion be private, it is to be used privately, with Psalms, praising of his Name, and speaking of his works, and reading Scriptures tending to that end.  
The second extraordinary help is fasting: and this is a most earnest profession of deep humiliation in abstinence, with confession of sins and supplications (for the greatest part of the day at the least) to God, to turn away some sore calamity from us, or for the obtaining of some special blessing.  
It must be used according to occasions, as the other; but neither must be taken in hand, without true repentance.  
Now if we weigh the force and use of these exercises, how the one raiseth up a joyful recording of God his wonderful kindness; the other bringeth us low for our own vileness, more especially remembered. Both of them do exceedingly draw our hearts to more love and obedience to God; we must needs confess them to be effectual means for the setting us forward in a godly life.  
NOw that a believer is defined, the godly life described, and the helps thereunto adjoined: It remaineth in the next place, to direct the weak Christian in the right use and applying of the means. For those duties of godliness are not left to men sometimes to be practised, and at other times to be neglected, nor generally only, but particularly in all their actions; and every day, and throughout the day, to be looked unto and regarded. The meaning is not, that the selfsame particular actions and duties should be every day, but yet that all evil be avoided every day, and such good done, as in our calling and life shall be occasioned.  
1 First therefore to declare that the believer must have direction for his life every day out of God's Word, it is manifestly proved out of these places of Scripture, 1 Pet. 1.17.4.2. Heb. 3.14. Luk. 1.75.  
2 The Scripture doth commend unto us a certain course to walk in with God, and a particular direction of our lives as may be seen, Psal. 119.9. Pro. 10.9. Gal. 6.16.  
And do further require the same to be daily kept and followed of us, Prov. 21.14. 1 Tim. 5.10. Psal. 119.97. Psal. 71.15. Act. 24.16. etc. 24.7. Psal. 145.2. Therefore Christians must be guided by some daily directions in the leading of their lives.  
3 Furthermore, so many parts of a daily direction as will sufficiently direct a man, be enjoined in the Word of God to be daily used, as in the parts of it, and the helps unto it. In prosperity, jam. 5.13. 1 Thes. 5.19. jam. 2.23. In afflictions, jam. 1.5. 2 Chr. 20.34. Lam. 3.27. Psal. 32.6. 2 Sam. 15.26. Luke 9.23. Deut. 33.12. Matth. 26.41. Among the helps for Prayer, Psal. 55.16. & 119.164, Pro. 6.22. For watchfulness, Psal. 119.97. For reading, Iosh. 1.8. and as for public hearing, Prov. 8.33. Acts 2.46.  
4 Besides, if we consider the danger that followeth the neglecting of this direction, by taking unlawful liberty, that will be a reason to stir us up unto the embracing of this truth; for, first we are caught presently with the deceitfulness of sin, some way or other, Mat. 26.41. Heb. 3.13. 2 Tim. 4.5. Prov. 28.13.  
2 Secondly, GOD himself, though he keep his children from many evils while they desire it, yet if they be secure, he leaveth them to themselves, and doth punish their sin as he doth other men's, 2 Sam. 7.14. 2 Chro. 16.9. Prov. 10 9 Psal, 89.3. and we all know that Satan watcheth all opportunities to hurt us, Matth. 13.25. Matth. 12.44.  
To these reasons may be added.  
5 That this daily direction is the best means to keep us well, while we be well, and to raise us up being fallen.  
6 That the very ten Commandments, it joining duties towards himself generally on six days in three commandments, and especially on the seventh in the fourth, but towards men on all days, do lead us to this daily direction.  
7 That God hath forbidden such differences to be made of days, as that in one we should be careful, in others careless, Gal. 4 10. Col. 2.16.  
8 And lastly, that our whole and daily conversation must be in heaven, Phil. 2.1.27. and 3.20.  
Therefore as a man that hath a long journey to travel, will not count this sufficient direction to go on eastward, or Westward, or such general rules, but will take a particular note of Towns and passages: so ought we to learn wisdom, that having a great pilgrimage to pass, we content not ourselves with generals, but follow those certain particulars, which may help us forward in the kingdom of heaven.  
NOw it follows to show what this daily direction is. It is a gathering together of certain rules out of God's Word, by which we may be enabled every day to live according to the Will of God with sound peace.  
And therefore the following of such direction, is a faithful and constant endeavour to please God in all things, every day as long as we live here, to the peace of our own conscience, and to the glorifying of God. In the description is to be observed:  
1. That it is called an endeavour only, because perfection is neither required of God, nor to be looked for of the best Christians. Thus such places, as Psal. 119.1. Luk. 11.28. which seem to require perfection, are to be expounded by those that speak of endeavour, as, Chro. 28.7. Hos. 6.3. Act. 24.16. But this endeavour is an inseparable fruit of the fear of God, and must be in our hearts continually.  
2. That this endeavour must be hearty, not constrained, or hollow, but constant, that we faint not, but hold out therein.  
3. Whereto it tendeth, viz. to please God in all things, Luk. 16.13. Col. 1.10. Heb. 13 18.  
4. Lastly, ●hat this must be daily, and continue to the end, Act. 24.16. Pro. 4.26. Act. 26.7. 2 Cor. 1.13.  


The necessary parts of the daily direction are these eight.  
FIrst, every day we should be humbled for our sins, as through due examination of our lives by the Law of God we shall see them, Psalm. 5.3. Ephes. 4 26. job 1.5.  
2 Every day we ought to be raised up in assured hope of forgiveness of them by the promises of God in Christ; this is never separated from the former, Act. 2.38. Hos. 14.2.3. that word in the petition this day doth teach us so much.  
3. Every day we ought to prepare our hearts to seek the Lord still, and keep them fit and willing thereto, Heb. 3.12. Deut. 5.29. Mat. 22.37. Pro 4.18.  
4 Every day we must strongly and resolutely arm our se●ves against all evil and sin, fearing most of all to offend God.  
5 Every day we must nourish our fear and love of God, and joy in him more than in any thing, and endeavour to please him in all duties as occasion shall be offered, 2 Thes. 3 5.  
6 Every day our thankes be continued for benefits received, and still certainly hoped for, Lam. 3.23. Psalm. 118.7. and 103.3 1 Thes. 5.18.  
7 Eevery day we ought to watch and pray for steadfastness, and constancy in all these, Ephes. 1.5.17.  
8 Every day hold and keep our peace with God, and so lie down with it, 2 Cor. 1.12. Phil. 4 4. 1 Thes. 5.16.    
These are all necessary, as without which we can never be safe, we can never taste of true joy. But here two extremities are to be avoided in conceiving of them. One, that we think it not sufficient to regard these duties, some one time in the day; for we must have this present with us, and our hearts seasoned with them throughout the day. The other is, that we do not take occasion from hence to shake off our callings, or neglect any part of them; for in our ordinary and meanest works, we may and must serve God, by doing them in faith, not for carnal respects only: and avoiding the common sins that profane ones join with them.  
COncerning outward actions, no certain rules can be given in particular, because they are variable and infinite; yet some outward duties there are, although not necessary to be done daily, yet commonly to be observed, very profitable and helpful to live well and happily, by settling us in the practice of a daily direction; such are these that follow.  
1 That we walk with God, that is, that as soon as we have broken off our sleep, we set God before our eyes, and our hearts upon him, resolving to walk with him that day, Prov. 6 22.  
This accustoming ourselves to good thoughts, at our first awaking, by setting our hearts upon some holy and heavenly things, would be a good entrance to the well spending of the day, and a preventing of sundry evils.  
2 That in solemn manner (if it may be) before we enter upon other affairs, we offer up our morning prayer to God, confessing our especial sins, remembering his particular favours; requesting both pardon for things passed, and assisting us with blessings for time to come, especially for that day, Dan. 6.10. For the helping forward of this duty, it is fit that some holy meditation be joined with it: this being joined with a hearty renewing of our covenant will so season us in the morning, that we shall retain the savour, and hold the strength of such a gracious beginning, all the day after.  
3 That then (if it shall be most expedient) we with our minds still kept well ordered, betake ourselves to our calling and vocation; wherein we must not so much mind our profit, that we cool any grace thereby, or quench holy affections in us. That we must have a calling, see Gen. 3.19. Eph. 4.18. 2 Thes. 3.6. That we must labour diligently therein, see 1 Cor. 7 20. 1 Thes 3.6.10. Pro. 13.4.11. & 18.9. & 24.30.  
But that the walking in our calling diligently may ple●se God, we must so use earthly dealings, that we neglect not spiritual duties; we must avoid worldly mindedness on the one part, as idleness on the other: both of which we shall be encouraged unto, if we consider that it is the Lord who setteth us in our callings, and hath promised to be with us, and to give us good success in them, and to help us to bear all tediousness therein, and further, that he willeth us to do all such duties for his sake, in such manner, as if we did them to him; and from him to look for a reward, Iosh. 1.8.  
4 That in all companies we behave ourselves as we are taught of God, and as it becometh us, especially so as we leave no ill savour behind us. We must not therefore rush unadvisedly into it, as most men do, but determine before to do good unto others, as we be able, or to take good of others as occasion is offered, Col. 4.6. Iosh. 1 8. 1 Tim. 4.12. we must take heed of danges to come by the fruitless and hurtful talking and behaviour, which in most companies we shall meet withal.  
Occasions of good speeches must not only be taken, but sought and waited for, Act. 26.28.  
If the company be so desperate, that there is no place for God, yet we must keep ourselves from their unfruitful works of darkness, by giving of apparent tokens of our dislike, leaving them also as soon as we can, and shunning them afterwards as much as we may conveniently.  
Amongst others, we must be ready seasonably to give, or Christianly to receive reproof, exhortation, comfort, etc.  
1 In particular for our recreations, we must first look to the time, when it is needful.  
2 The kind, that it be honest, and of good report.  
3 That we forget not God, in the use thereof.  
4 The manner, that it be with moderation of affection every way  
5 Our associates, that they be such as we may have comfort of.  
6 Our end, that we may be fit to the duties of our calling.  
In bargaining and other covenants, they ought to be without hollowness, deceit, undermining, and such other unconscionable dealing; that so we may be simple, and our meaning good, our words plain, our agreements reasonable, our promises kept, our covenants performed, advantages not rigorously taken, etc.  
Finally, we must observe and reverence the graces of God in others where we see them, and by that means labour to chase away from us frivolous and hurtful fantasies, faintness, discouragements, and weariness of well-doing: That we may hold the profession of our faith with joy unto the end.  
That when we be alone, we have the like care of ourselves, that our behaviour be unblameable, and that our thoughts be either about things lawful with moderation to dispose them, or spiritual with delight to enjoy them, or else evil, with hatred and detestation to overcome thm.  
1 As first in things indifferent, we must take heed that we do not busy ourselves in other men's matters needlessly, 1 Tim. 3.15. 1 Cor. 10.24.  
2 Secondly, that in our own we be not drowned, that our love and delight be drawn away from better things, 1 Tim. 6.9.  
1 In things holy, we must beware, first, lest by the common using of good duties, we come to have them in less reverence, Matth. 6.6. & 15.8. Matth. 24.12.  
2 S●condly, that we think not overwell of ourselves, for that we do somewhat more in the service of God than others, Phil. 3.14.  
3 In things unlawful, we must carefully beware, that while we think of our sins, or other men's, with intent to grow in hatred of them, we be not even by that occasion tickled with some desire, or drawn into some secret liking of them, as many are.  
4 We must never in solitariness be unoccupied, because of that danger which ensueth, as examples do teach, 2 Sam. 11.2. Gen. 3. Matth. 4. and our own experience confirmeth; who are no sooner alone and idle, but swarms of vain, foolish, noisome and perilous thoughts and desire's are soliciting and offering themselves unto us.  
5 That we use our prosperity, and all the liberties which are lawful, of this life, soberly, and so as we labour to be better by them. How hard this is, it appeareth by experience, wherein it is so found, t'has the more a man hath of these earthly commodities, the less he is enriched with spiritual graces; and as they are increased and multiplied, so this decayeth and is diminished. Few by earthly things are drawn on and encouraged to the love of the heavenly; which yet is the end that the Lord hath in giving them; few do as they did, which are mentioned, Act. 9.31. Most make riches their strong towers, Pro. 18.11. whereby they are emboldened to do many things wilfully, which otherwise they durst not.  
Now that we may effect this, notwithstanding all difficulties, we must consider that inordinate love which is in us, to the liberties and blessings of this life; and this we must by all means possible weaken and abate; to which end, First we must often and earnestly weigh how momentraty and fleeting all things under the Sun are, and how uncertain hold we have of them, Eccles. 1.2. 1 Cor. 7.29. Luke 12.15. Prov. 23.4.  
2 Secondly, we must consider seriously of the danger that cometh to us by them: in which regard they are termed in Scripture snares, thorns, chokes, because they entangle us, prick, holding and smothering the main graces of God in us, that they bud not out and fructify, Matth. 13.21. 1 Tim. 6.10.  
3 We must often record, that these earthly things are not our own, but borrowed, and so as they may every day be required again of us, Luke 16.12.  
4 We must remember what hurt they have done, as by causing distractions, unsettling, etc.  
5 We must often meditate upon examples of such as have enjoyed the like, or greater commodities, and what have been their end.  
6. It will be good to visit as others, so those also in their sickness, which have had these outward things, that so we may both see how little they can help at such times, and also be put in mind of our latter ends, which cannot but something wean us from this world.  
7 That we be ready to receive our afflictions meekly and patiently, Lam. 3.33. 1 Cor. 11.31. Jam. 1.2. 1 Pet. 1.6. Rom. 5.5. Afflictions we must expect, 1 Pet. 4.12. Rom. 8.29. 2 Tim. 3.12.  
Howsoever therefore we be of ourselves ready to shrink back at the hearing of them, job. 11.8. Heb. 12.11. yet we must prepare ourselves to bear them meekly, and cheerfully, and that in our youth, Lam. 2.27. knowing that Satan will be ready to seek our mischief even by crosses, job 1.6.  
For preventing whereof, we must every day arm ourselves against the fear of such troubles as may come, and against impatiency, by such as already are come upon us, Luke 9.23. Jam. 5.10.11. and that not only in great troubles, but even in those which are common.  
This, if we do with observation, we shall get experience, and by experience hope, that will not cause shame, Rom. 5.5. Psal. 102.1. Otherwise, if we neglect this, every affliction will unsettle and bring us out of frame, in which estate we shall be both utterly unfit for any service of God, and also unmeet for any Christian society with men; and so both add new troubles unto the former, and make them which God sendeth upon us fare more grievous than otherwise they should have been.  
8 That we constantly keep the exercise of prayer & thanksgiving in our families, and such other helps (as Reading, Catechising, Conference at times convenient) to maintain the knowledge and true worship of God, and of true happiness amongst us; to have prayer twice in the day is little enough, Psal. 55. Dan. 6.10.  
1 First, our necessities do require this daily serving of God, though we be of the best sort.  
2 Secondly, thy family being a little Church, there should be a trimming up and a fitting for the public worship, especially seeing that experience teacheth that all is little enough.  
3 Thirdly, by this means we have communion with the Lord, and therefore we should often and cheerfully perform this duty.  
4 Fourthly, we should cause our conversation to savour of the Lord and his graces, whereas otherwise earthly dealing; will cause earthly minds.  
5 Lastly, we have many examples, Gen. 18.16. Iosh. 24.15. Act. 10.2.  
9 The ninth and last duty, is, that we do at, or before our lying down, look back and view the day passed: that where we have had blessings, we may be thankful, and proceed in the like course after: where we have faulted and failed, we may reconcile our selve● to God, and so lie down in peace, Ephes. 4.26.27.  
The use of all these duties is, that every day we wean and withdraw our hearts from any noisome bai●s or provocations, as suffer us not to arise in the morning, to walk through the day, and to lie down at night in peace and safety under God's protection, of which we must be careful always, but especially when unusual occasions fall out which may unsettle us.  
THe Rules formerly described, if they be well followed, will be sufficient to bring a Christian (though not to perfection in this life) yet to such an estate as he shall find rest to his soul daily, which others shall want. Yet because many dangers will be in the way that may hinder the weak, therefore it will be profitable to know the lets and hindrances which may hold us back from peace with God; that so we may learn how to prevent them before they come and hurt us; or else how to rise when by them we are fallen; or how to turn into the way when by occasion we are gone ou●.  
Now the main and chief lets ●re the Devil, with all his force, subtlety, and malice, and our evil hearts, so fare as they are unreformed; and by means of both, all things in the world, though not in their own nature, but by them made occasions to us of falling, and offending God.  
FIrst, for the properties of Satan, and his attempts against us in general, he is a mighty enemy, and cruel; for which cause he is called a great red Dragon, and the accuser of the brethren, and also subtle, and vigilant, and malicious: as he is strong, so he besetteth all people (though he be little observed) and most of all Christians, whom he is openly and resolvedly set against. He doth not only kindle the concupiscence that is within us, and our own lusts, setting them o● fire to do the evil which we are inclined unto; but also baiteth the outward things with poison, which we deal about, that he may dazzle our eyes, and cast us from our hold; that is, that we may not keep still in the Christian course. Our hearts cannot so soon be ranging (though it be never so little) but he is ready to meet with them, and set them forward in some evil, fastening our affections upon it before we be ware: we cannot be about any outward thing, but he is ready to serve us with it, knowing how to use all outward objects to our hearts. Yet for all this we ought not to be dismayed; for howsoever these things vex us, yet by God's grace they shall turn to our good, to make us set more store by God's protection, and more carefully to keep under his wings. He hath not left us unarmed, for his own strength is for our defence and preservation, Colos. 1.11. So that howsoever we may not presumptuously abuse, yet we may with boldness sue unto him for help; neither ought we to fear that for our infirmities we shall be shaken off, when as God hath made known his Will to the contrary, Luke 15.6. Rather they must remember that they are the children of God, and therefore shall not be unnaturally forsaken, or left to themselves in their need, and necessity, but may persuade themselves, that waiting on God, these combats shall rather turn to their further exercise, than to their deadly overthrow. Thus depending on God in all evils, they must by experience get wisdom.  
In particular, the assaults of Satan are either against our faith, or else against godliness in our life; first of the former.  
HOw many having discouragements, he presseth down the weak faith of newborn Christians, appeareth by that which our Saviour saith to Peter, Luke 22.31.  
Sometimes he terrifieth them with their own wants, ignorances, infirmities, and unworthinesses: some with shame of fearful falls, which it seemeth to them they are unlike to avoid: to which end he bringeth to their remembrance such good servants of God as have fallen in like manner before them, and feareth them, that for all their care they shall never hold out in their faith and holy course of life unto the end; but either by afflictions, or other provocations, they shall be turned back. By all these means he laboureth instantly to deprive them of all hope and confidence, that they may conclude resolvedly, that they have no faith.  
For the resisting of these assaults, they must grow better acquainted with the nature and property of God his promises, viz. how true, unchangeable, and perpetual they be, even as God himself is; they must prise them above all other things, and send up earnest prayers to God daily, a●d oft, for this faith to be rooted in them: they must give daily attendance upon the Ministry of the Word, ready also to receive help privately from those which are experienced, meditate on God's promises, such as are Matth. 7.7. & 9.20. Luk. 22.31.  
Now, when by God's blessing upon their diligence they have gotten some stay or rest unto their souls, they must beware that they are not carried on the other side to presumption, or too bold trusting in God, without a certain ground of his promises: for by this subtlety, Satan doth prevail with many, and by that means bringeth them to desperate and dangerous falls.  
But if he cannot prevail so fare by his suggestions, and temptations, as to bring us to utter unbelief, nor yet to presumption: yet he will labour to hinder us, that we shall never be rooted nor established in faith; we shall not feel the sweetness of it by possessing it daily: in which kind he doth so fare prevail with most, even of the faithful themselves, that they are oftentimes so discouraged, as they have scarcely any great use of faith in respect of that which they might have. Which deceit of our adversary we must wisely espy, and labour to arm ourselves against it, as, Psal. 22.4 5. and 27.1. job 13.15. We must take heed that our hearts be not stolen away with worldly things: we must preserve and cherish an high estimation of the Gospel: we must deny all worldly wisdom, that we may be wise to the Lord, and keep our faith as we would our life.  
THe like malice doth Satan show in hindering believers from godliness of life. For as he laboureth to keep the unregenerate altogether, from practising godliness, viz. by keeping in them a heart so accustomed to evil, that it cannot submit itself to the will of God in one thing, as well as another, by holding them in presumption, by keeping them from serious consideration of their estate and actions, by dissuading them from counting the godly life best: and finally, by snaring them in dangerous opinions, sottish ignorance, or else in hollow, lose, and wilful minds; so doth he prevail so fare even with God's people, as to hinder them from proceeding in godliness, and that chiefly by these means.  
1. By keeping them in want of some good things, without which they cannot constantly proceed in a godly life;  
2 By pressing them with some evil.  
3 By unsettling them through occasion of things lawful.  
Of the first kind are three main lets.  
1 First when Christians are holden from a constant course of godliness.  
2 When they fall from their first estate, or fi st love.  
3 Whe● they want a sufficient ministry. Of the first sort, there are many which think it not meet to tie themselves to any direction of leading their life; but are content with some general care and good meaning; than whom these are not better, which for a season keep some good order; but by little and little they fall to do it slightly: even for fashion in a great part; and rather through custom, than with delight and comfort; and all because their hearts go not with their actions constantly, neither do they regard or look to their consciences in one thing as in another, that they might be kept in peace.  
The Remedy against this, is faithfully to endeavour every day to be well settled, according to the rules formerly mentioned. We must especially labour by faith, even to feed upon the promises, which God hath made for the preservation and protection of his children; hearty prayer must oft be used, and watchfulness against our especial infirmities; it must be continual, together with oft and due consideration what a precious treasure this kind of life is. And if through negligence we do fall, we must not lie still in hardness of heart, but return to him as to our Father, and he will heal us: and though we cannot presently have that confidence which sometimes we have had, yet let us return, though with some shamefastness, even standing afar off, with the Israelites, Exod. 33.8.10.  
THe second special Let arising from want, is, the leaving of our first love: for at our first conversion, when the exceeding love of God in Christ is shed abroad in our hearts, so as it maketh ourselves admire; this constraineth us to love him again most fervently and dear; his Word and Ministers, with all our brethren, most sensibly and hearty: and this in Scripture is called our first love, Rev. 2.4.  
Now, when this shall wax cold through dulness, slothfulness, and forgetfulness, &. it must need be a heinous thing in the sight of God, who looketh that our works should be more at the last than at the first, as our knowledge is more, and experience greater, Rev 2.21. Yet this cometh oft to pass both in Ministers and people, to their great shame, though otherwise they keep some course in serving God, Rev. 2.2. which they show by weariness, or at least wise, little pleasure taking in the public Ministry, neglect of private prayer, conference, Mutual exhortation, etc. untowardness in good works, abating of their love to the brethren, embracing the world, entertaining of ill-companiship, with heartburning against the Ministers that tell them the truth. By these and such like signs, many do show how much they have lost their first love, whereby they give great occasion of discouragement to the weak, and of lamenting to the best.  
This was foretell by our Saviour Christ, Matth. 24.12. where also he shown how hard it is to keep, and harder to recover our first love. Thirdly, admonishing all sound hearted Christians to look heedfully, and carefully to nourish and preserve that holy, pure, and first spark of grace kindled in them, against all that may come in the way, to quench and p●t out the same. And although the work be hard, yet we have the Commandment of God for our warrant, and his promise for our encouragement; therefore ought we not to faint or sl●cke for any impediment, but set our hearts daily to count it our greatest work, to keep our first love.  
THe third let of this kind, is, the want of an ordinary and sound Ministry of the Word of God, whereby the way to salvation and godliness is plainly an● in good order, with love and diligence taught so oft in the week, as the people can conveniently attend upon the same. This is the light of the world, and the Sun which warmeth all the creatures of the earth with his influence; so that those which enjoy it not, must needs be as the shadowed places, which either bring forth nothing, or that which is sour and unsavoury. How the Devil hath laboured in all ages and Nations, to hinder the passage of this Gospel, may easily be perceived, if we peruse well the Acts of the Apostles, and other Histories of the Church: how he doth prevail, our own eyes and ears can witness: The remedy therefore is for such as want, to relieve themselves with it, where they may with most conveniency enjoy it, and to sue earnestly, that they may live under it, (which should be more generally granted of God, if by fervent prayers and other Christian endeavours it were sought for.) When they do enjoy it, then must they prise it above all that they have, or ever can enjoy in this world; for those which esteem lightly of it, must hear what the Scripture speaketh of them, Matth. 8.11.12. Amos 8.11.12.   

These are the chief lets that men have by wants; whereunto may be added those troubles which some good Christians have through fear of their own wants, though without cause. For remedy whereof (that they be not swallowed up through deadly heaviness) they must take unto them godly boldness, to consider that there is great cause of rejoicing, even in that for which they are heavy, viz. in their fear, care, hungering and thirsting, Pro. 28.14. Matth. 5.3. and therefore they ought rather to be thankful for that they have, than utterly to be discouraged for that they want. Of small beginnings come great proceed; of one little spark, a mighty flame; and the tall Okes were sometimes but small Acorns: he hath well begun, that hath in truth begun; and he hath much, who feeleth that he wanteth much.  
THe second kind of general Let's are, the unmortified affections wherewith believers are oppressed. Concerning which in general, it will be profitable for every one to mark with what he is most encumbered, and most easily overcome of, and by what occasions he is readiliest drawn to them; that he may the more diligently and wisely labour to prevail against them.  
In particular, one kind is fear and doubt of persevering by means of afflictions, etc. This doth easily take hold of weak ones; therefore the Scripture forewarneth of it, Matth. 10 28. Phil. 1.28. joh. 16.33.  
This, if it do prevail, cannot but feeble utterly the powers of their minds; and so withhold the instruments of the body from practising well any kind of duty.  
The way to remedy it, must be sought for in the Scripture, Psal. 30.5. 2 Cor. 4.17. Heb. 12.11. 2 Cor. 9.10. jam. 1.3.  
Another unmortified affection, is, pride, and overweening of themselves: examples whereof we have, Rom. 3.17. 1 Cor. 4.8.  
This maketh men wax weary of learning, remiss of their diligence and care for good, to account meanly of those which are lose and irreligious; or else fall into sects, schisms, and heresies, or at least bring themselves in an accursed melancholy and solitary life.  
The remedy is laid down, Rev. 3.17. 1 Cor. 3.18. and 4.1. Psal 119 12. We must diligently examine and consider our ways, till we have found out our sins unto true humiliation; we must compare ourselves not with the worst, but with the forwardest Christians, and holiest examples.  
Another unmortified affection is sloth; the remedy to find out the root and fountain of this mischief, and so remove it, Prov. 1.32. & 14.12. Encouragements we have from God, Iosh. 1.9. Eph. 3.19.  
AMongst other unstaid affections which are inward lets of godliness, tuchie or peevish frowardness is not the least; when men are fretting against persons or things that do cross us, though it be but trifles. Thus many are caught upon the sudden, which at other times could easily withstand greater provocations, as we may see of David, if we compare 1 Sam. 24.7. with 25.13.  
This is a high offence to God, a needless trouble to ourselves, a bereaving us of godly wisdom, yea, and of common reason also.  
Therefore we must make diligent search, and inquire whether we be prone to these servile passions, or no, and so if we do labour to prevent it; but if we be at any time overtaken with it, than we must (as soon as may be) set ourselves apart, seriously to consider of the unseemliness of the thing, etc. until we can shake it off, and after take more care that it return not again upon us.  
Another troublesome affection is, that men through ignorance or unbelief, grow weary of proceeding in a Christian life, or at least in special duties thereof: the danger of this may appear by the contrary forewarnings, Gal. 6.9. 1 Cor. 16.13.  
This Satan laboureth to effect by reproach, etc.  
We must therefore get assurance, that God his grace shall be sufficient for us, Matth. 11.31.  
Many other aff●ctions there are of the like nature, and alike to be shunned; as unjust anger, heartburning, looseness and lightness of heart, rashness, hastiness, lumpishness, and melancholy, with diverse such like; the beginning and first rising whereof, although our own hearts do breed, yet the strength of them is of Satan.  
BEsides the forenamed evil affections, there are other worldly lusts, whereby many Christians are much disguised, as namely carnal pleasure, and inordinate desire of riches.  
For the first, many are drowned in sensuality, and the sottish pleasure of the body, so that they become even blind and impotent: for when a man giveth his heart liberty to desire stolen waters, and to count them sweet, not casting them up, and arming himself against them as he ought; and giveth his eye leave to feed itself with vanity, by little and little his prayers become weak, and unable to drive out such sottishness, but it lodgeth in him, and so is made a slave unto it. An example we have of Samson, Judg. 15. Nay, some go so fare, that they are senseless at the sight of it, when as they should tremble to behold in what state they are: for their prayers are dead, their burden of Conscience importable, their loss of grace unspeakable, the griefs of the godly unutterable, and themselves become as fools in Israel, and spectacles to the profane world to move pastime.  
1 First, for the avoiding of these mischiefs; we must make it our greatest care to abide in the favour of God, and hold fast the assurance of it from day to day.  
2 We must be willing to submit ourselves to the yoke of Christ.  
3 We must hold in our lusts and imaginations, as it were, with bit and bridle, that they range not after hurtful and poisoned baits.  
4 We must shun and avoid all the occasions and objects of such mischief. And especially, we must be suspicious and fearful of those sins to which we know ourselves to be most prone and inclined.  
THe other worldly lust is noisome care about the things of this life, which is a common evil under the Sun; for it creepeth upon men so secretly and subtly, that hardly shall one perceive the danger of it until we have taken hurt by it: yet the danger is deadly, for where worldliness fasteneth upon a man, it devoureth godliness, as if there had been none before; it suffereth no good thing to grow by it, but choketh it, and overshadoweth any gift of God whatsoever, and so changeth even good men, that they are not ware of it, that they become most unlike themselves, 1 Tim 6.10.  
By this, men in worldly dealings become greedy of profit, rash in making, and careless in performing of covenants; too much looseness, earthly rejoicing, and fretting when we thrive not; overlaying ourselves with worldly dealings, so that no time is fit for better uses.  
For the redressing of this, four things are required:  
1 Let every man look carefully that no man be hurt, or sustain any loss or danger by him, 1 Thes. 4.6. by this he shall be freed from all the sins against our neighbour, commanded in the eighth Commandment.  
2 His care must be not only to do no hurt, but also to do good to those whom we have to do with, Rom. 13.8. as to the Minister in maintenance, to our family in provision, to the poor in relief, etc.  
3 Heed must be taken, that riches hurt us not, that they be not means to draw us unto sin, Eccles. 5.12.  
4 We must provide that we be bettered by our wealth towards God his service. Deut. 28 47.  
As for the poor, they shall best testify that they are not tainted with this sin, if they hold fast innocence, contentation, and thanksgiving. Reasons to move us to the avoiding of covetousness, are,  
1. First, because we cannot enjoy them long, but either they shall be taken from us, or we from them; and yet this short time is also uncertain, Luk. 16.2.  
2. Because they are not our own but borrowed, Luk. 16.12.  
3 If we be not faithful in the smaller, it is an argument, that we will be much less in the greater.  
4 Because we shall give an account, as of all other things, so especially of our getting, using, and foregoing of our goods and commodities, Matth. 25.14. Luk. 6.2.  
THere is a third kind of lets, whereby many believers are hindered from going on in a godly course, viz. All kinds of outward things which of themselves are not evil, but are made by Satan, occasions to hurt and wound our souls.  
1 Afflictions though sent of God for our great good, as is to be seen, Heb. 12.7.11. Psal. 119.71. & 1 Cor. 11.13. jam. 1.2. Yet are by Satan and our own corruptions, made occasions of impatience, fretting, pensiveness, and many other evils; against which we must arm ourselves before they come, that then our unruly passions may not break out so impatiently, john 16.33.  
2 So in prosperity he subtly maketh drunken our hearts with love of our good, puffs them up with pride and high mindedness, &c  
To these dangerous evils shall the godly themselves be drawn, except they carefully prevent them.  
It is therefore a special point of wisdom, in time of peace that we beware that we lean not upon outward things, for than we shall easily be cast down with every blast of adversity.  
3 Another occasion of unsettling our hearts are household affairs, and things that concern our maintenance, by the unwary use whereof, men become unquiet, wayward, distracted, and unlike Christians.  
A wise man therefore will unburden himself of these multitude of worldly dealings, which will not suffer the mind to be freed, and will so subdue his affections, that he may have them in order as well in one thing as in another.  
4 By change of company, dwelling, and acquaintance, men receive much hurt, Gen. 19.30.  
5 The sight of godliness to be contemned, and licentious courses to be maintained, is a great scandal Psal. 73.  
6 Familiarity with the wicked is of great force.  
Many other occasions there are by our senses conveied unto us, against which we must daily strive by keeping on our Armour, standing on our watch, following that direction which God hath given, and depending on that grace which he hath promised; ever remembering that we do not cast off fear of danger, for occasions of sin shall never be wanting, no, not in things lawful and good; nor Satan waiting upon them, with secret extenuations of sin, and hiding the punishment.  
NOW because there being so many lets in the ways of godliness, and those so hardly passed, and difficult enterprises are always commended by the good that followeth them; it is necessary that the great privileges which belong to a godly life should be explained; that so the godly may know their own happiness, and strive to enjoy it; the wicked may see what great good things they deprive themselves of; and to all men the Christian life may be in better account, which now of all sorts is too much underprised, and so neglected, and of some contemned and scorned.  
To omit therefore all those benefits which are common to them with the wicked (although these also are fare more sweet and savoury to the godly than to others) and those also which are proper to some of the faithful in respect of their callings, those only shall be named in which the wicked have no part nor portion, and yet all the faithful may possess, one as well (though not so much) as another.  
These are either such as are given us in this life to be enjoyed for our encouragement, or else those which God hath in store for us in the life to come.  
THe first and chiefest of them which are given us in this life, is, that all true Christians may know themselves to be beloved of God, and that they shall be saved. 1 joh. 3.1. & 5.13. joh. 1.12. and that by better evidence than any man can have of the things he holdeth in this life. This is not so well known at the first, but after experience gathered of the unchangeable love of God towards us, our confidence is increased; yea the longer we enjoy this privilege, the better we know it; neither can it be lost wholly or finally.  
Ob. Some of God's Children after they have been thus persuaded, have fallen to doubting again.  
Answ. True Christians are renewed but in part, and therefore some are by the subtlety and malice of Satan brought to the neglect or careless using of the means whereby faith is confirmed, and so to doubting; and many not so offending, do too too easily give place unto distrust, thereby depriving themselves of this great privilege.  
This privilege is the greater because of the unspeakable glory and everlasting joy which it bringeth with it, whereas other delights are but fleeting and momentary.  
Which greatness will easily appear if we well consider the unspeakable woe and horror of such desperate persons as feel the want of this happiness either here, or in hell.  
AFter God hath vouchsafed the faithful this honour, that they may know themselves to be beloved of him here, and that they shall be saved hereafter; he doth not then leave them, but is always with them, and ha●h a special care of them above others, nay, when he is angry with others. Rom. 5.5. Psa. 30.6, 7. Luk. 13.34. Deu. 32.10 1 Tim. 4.10. Matth. 10.30. Psal. 1.3. & 23.1. Rom. 8.31. & 23. 1 Sa. 2.3. Psal. 1.1.  
He esteemeth them not only as his household servants, but as his friends, joh. 15.15. his Sons and heirs. Rom. 8.17. his precious treasure, Exod. 19.5. yea, he honoureth them so fare, as he calleth them and maketh them kings, Exo. 19.5. All which is both certain and constant unto the faithful, but it is not so with the wicked; so that by this it appeareth, that the estate of the poorest child of God, is fare better than the best of the ungodly, yea, better than themselves sometimes would have asked, or thought of.  
THose who are thus cared for of God, receive grace from him to live according to his Will, that at death they m●y enter into his glory; for he teacheth them to be fruitful in good life, and also to avoid the foul offences.  
As for the first, viz. a holy life whereunto God enableth his by his own power, it is a great prerogative, in that they need not account the Christian life cumbersome, unsavoury, heavy, and tedious, as many do; but an easy yoke light burden, and pleasant race: this is in the Scripture called blessedness, as Psalm. 1.2. & 84.2. Luk. 11.14.  
Many indeed there are, even good people, which in great part go without this privilege; but the cause is, that they draw not by faith daily strength from jesus Christ to subdue their lusts, but trust either to their own strength or in other means, until being frustrated of their desire, they either fall into great vexation, or else plain security and looseness. For the remedy whereof they must labour to be steadfast in faith, not yielding unto distrust, but learn to know that God who hath taken care of his, will not leave them in their infirmities, but according to his all-sufficient power will secure and deliver them, which if they once believe (as God requireth we should) than shall they see themselves mightily stayed and upholden until they be set at great liberty, and that it was the devil who before held them in fear and bondage.  
Ob. We dare not believe that God will give us such grace, except first we could overcome our special corruptions.  
A●sw. We have no strength of our own to any such work, but we must obtain it by faith which is also commanded us. joh. 3.23. and till we do so, we sh●ll be holden from our right by the craft of Satan.  
AS for the second, viz. that the faithful are taught and enabled of God to ●void great falls and reproachful evils; that is plain Pro. 19.23. Ps. 119.10 11. A●d the ex●m●les of Enoch, Abra●am, Moses, joshua, Samuel and Daniel, Job, with others who for the time of their near acquaintance with God, committed not any such heinous trespasses, as were common stains and blots in the lives of others.  
By this so excellent and invaluable a privilege, the doing of good becometh meat and drink unto the faithful, so that they can serve God even in a good and joyful heart in all things, Deut. 12.18. & 28.47. mind heavenly things without that tediousness which is seen in others; perform earthly businesses with heavenly minds, and always rejoice before the Lord.  
Not that they have no rebellion in them; for they fi●d a strife always & are in part led captive o● it, that they might not triumph before the victory; partly that feeling their own weakness, they may more wholly depend on God; and p●rtly that their future victory m●y appear more glorious: but all this while, though many wounds be received, the Christian is never so vanquished, but that recovering again by the power of God, he goeth on with steadfast j●y.  
A Further Liberty is, that if the godly do by any occasion fall from their settled course into any offence, whereby their consciences are wounded and accuse themselves; they may return again unto God, with certain assurance of being received of him, john 2.2. Without this privilege, there were but small encouragements for any Christian, because of our often falls.  
Therefore the Lord doth not only permit us to do thus, but calleth and waiteth for it, yea, he is highly offended, if we do not, jer. 8.4. and for the effecting of it hath given charge to the Pastors, as Eze. 34.3. and to others, Gal. 6.1. how great a privilege this is, ●hey know full well who have experience of an afflicted conscience, to whom no tidings can be more gladsome than this, if it be rightly applied. It draweth from such many thanks and praises, and so bringeth much honour to God.  
But this must be warily and wisely received, that we neither take occasion hence to embolden ourselves to sin, or content ourselves with sleight repentance: for God's mercies must be instantly sought for, and then his favour may not be doubted of, as appeareth by that example, Eze. 10.1.  
So that here two extremes are to be avoided, viz. that neither we presume upon sleight and hollow repentance, nor languish in desperate and unfruitful sorrow, but in sound humiliation hope steadfastly for pardon, and say to our souls, as David doth, Psal. 43.5.  
The same that is spoken of actual sins, must also be understood of dulness, idleness, unprofitable barrenness of the heart; and such other corruptions which are wont to quench the work of God his Spirit, and to be the seed of many cursed evils. The Lords will is, that from hence we should expect in faith as well strength to weaken them, as mercy to forgive them.  
THe very helps themselves which God hath given to us, to further our salvation, are great privileges, & so to be accounted.  
As that by Prayer we may have access unto God to break our mind, lay open our grief, and that with confidence: and that by watchfulness, we may escape those dangerous snares of S●tan, wherein so many are entangled, and that we may in the end of every day make up our accounts with joy, and keep all straight. For unto these, and such like helps, God hath promised a blessing, and we must by faith look constantly for the same; for there is no fruit of the best helps if we use them not in faith, jam 1.6.  
These are great privileges, and howsoever of many through earthliness, sloth, and waywardnesse of their hearts they be not so esteemed; and therefore either not used, or else formally or slightly, yet we should account the more of them; as being so glorious, that the dim eyes of profane persons cannot behold them: and praise God the more, who maketh them so sweet and gainful unto us, which unto so many are very gall and wormwood.  
ANother great privilege is, ●hat the Lord teacheth his, how to carry themselves, and keep their integrity in all estates of life.  
As first, in peace and prosperity, when a man hath riches, Honour, health, friends, delights, and pleasures, etc. This is a slippery estate in which no man of himself can stand, and therefore is an occasion of falling to most men, but God teacheth his to stand in this slippery way.  
For, first, when he causeth the Doctrine of contentation, sobriety, and the contempt of this world to be taught unto them, than he draweth their hearts inwardly to attend unto it, believe it, love and practise it. Besides this, God causeth them oft to set before their eyes the daily changes of all things under the Sun; and by the oft and deep consideration of these things as they observe them, their lusts are appalled, and the pride of life is greatly abated in them, Psal. 102.22.  
So that by these means the Lord so frameth his, that they desire no more, nor no longer than their heavenly Father seethe expedient; to use these outward things, as if they used them not, and yet so to use them as that they may be helps to themselves and others in the way of godliness.  
All which is not so to be understood, as if every believer had this grace, but that God hath bequeathed, and doth offer this to all, though only they have it, which do esteem of it and seek for it, in faith at God's hands.  
SO likewise in regard of afflictions, the prerogative of God his children is great; first, he holdeth many tribulation● from them, which otherwise by their sins they do pluck upon themselves, Psal. 32.10, 11. which must needs be so, because afflictions spring from sin, and therefore where sin is greater or lesser, the afflictions will be proportionable.  
The truth of it, viz. that they may be freed from many troubles, is plain, because so many do fill themselves with inward troubles of mind and conscience, by giving place to their unbridled affections, which breed many perturbations, and by taking licence to themselves in things which are not seemly. They bring also many outward troubles upon themselves by their sins, as shame, poverty, diseases, evil children, etc. All which may often be avoided by the grace of God, if sin were taken heed of and resisted, and if by labour and watchfulness the unruly heart were subdued.  
Whereby the way, we may observe how unwisely they do, who shun the sincere practice of religion, that they may be freed from troubles, when as Religion doth free a man from so many.  
AS the faithful are freed wholly from troubles; so when they are in, God delivereth them out of many, when as the wicked remain in theirs, Pro. 11.8. Examples both of the Church in general, and of the faithful in particular, are sufficiently known to all that know any thing in the Scriptures: all which are recorded, not to show only that the faithful have been delivered out of trouble (for that were no singular thing, but common for the wicked) but that they are delivered in the fatherly love of God, as appeareth by the means which they used; as prayer, fasting, etc. This the wicked have never, nor always the godly.  
Ob. The Fathers had particular promise for their deliverance, but so h●ve not we.  
An. In the main and chiefest things, God hath spoken as plainly and fully to us, as to them: we may always assure ourselves, that God hath a most tender and fatherly care over us, and that he will show the same in the time of our need, either by delivering us if he see it good and expedient, or else by giving us that grace which shall be sufficient for us. The not teaching or not believing of this doctrine, causeth much uncheerfulness & discontent in our troubles, as grudging against God, unlawful shifting, carnal fears, etc. whereas, if it were otherwise, much heavenly comfort might be reaped in our lives, which now is wanting.  
When it pleaseth the Lord to lay any afflictions upon his, they may assure themselves it is for their exceeding good; which persuasion if it be settled, and the contrary power of carnal reason, checked and suppressed, we shall have wisdom to look for afflictions daily, and be ready to receive them from God thankfully, and meekly, this wisdom must be sought for of God, jam. 1.5, 6.  
Now, if we would take good by afflictions, we must first receive that word with full assent, which is, Rom. 8.28. All things work for the best to those which love God: and then consider seriously how great reason there is, that we should yield up ourselves, our wills, and all that we have unto God his will, and think that good for us which God thinketh good; for God sendeth afflictions to his Children,  
1 First, That they may have experience of his love in delivering them.  
2 Secondly, that they may have proof of their faith and patience.  
3 Thirdly, that they may not be condemned with the world.  
4 Fourthly, that they may be purged from their sinful dross.  
5 Fifthly, to wean them from this world. If these things be known and believed of us, we shall find them so to our exceeding comsort; and though sometimes in trial we may seem to be neglected or forgotten, yet we shall see at length that it is nothing so.  
Ob. If afflictions shall turn to our good, than we need take no further thought about them.  
Answ. That promise doth not warrant us to be c●reless●; for if we behave ourselves wilfully, blockishly or foolishly in afflictions, they will turn to our great hurt and vexation: but if we mingle that Scripture with faith, it will cause us to receive all crosses from God as sent in love; not to murmur at them, but thankfully and patiently, and also with examination of ourselves, if so be that any sin hath brought evil upon us; and then we shall have proof of God's grace in us, experience of his favour towards us, preservation from many sins, increase of humiliation and thankfulness, preparation for the bearing of greater, with some comfort at least in the end, and hope in the midst, which shall not make us ashamed. When we find not this doctrine savoury and sweet to us, nor the use of it in our afflictions, let us not charge or challenge the Lord for it, but consider what we have lost by unbelief.  
NOw besides all the former privileges severally, there is one that respecteth them all of great price, and that is, increase and growing of all those graces: for God giveth to his greater every way, than they would have sometimes either expected or asked, Col 1.9.  
An example whereof we may see in Moses, if we compare his later times with his former, and in the Apostles. This privilege, if it be duly considered, addeth great courage, and yields much comfort to God's children: when they shall know that this grace is offered them of God, even that like plants they should grow and increase in God's House, and as the Sun they should shine more and more until Midday.  
And howsoever the Devil raiseth many occasions of fainting, sl●th, deadness of spirit, and earthly mindedness, neglecting of means, etc. yet may we not be discouraged, but press forward, depending on God's promise, and following his direction.  
AS he that maketh a good beginning, shall increase & grow in goodness, so he that increaseth daily, shall make a good end at length: for all true believers shall continue to the end in a good and godly course, Psa. 37.37. Phil. 1.6, joh 6.39. & 10.28. which as in itself it is a great privilege, so is it the greater in th●t God maketh it known to his children, and draweth their hearts to believe the same, even when the see no ground for it in themselves, 1 Pet. 4.5. 1 joh. 5.13. 1 Thes. 5 9  
This is a treasure invaluable, mightily reviving & gladding the hearts of God's children, and encouraging them with cheerfulness to follow the godly life, and all means of proceeding in it. For they which take occasion from this doctrine to wax slothful, worldly, idle, vain, etc. they know not what it meaneth, but pervert that which they know not, to their own destruction.  
The truth and certainty of this privilege is not to be doubted of, though we see good men at their death to show small tokens of grace and of a happy departure: for there may be many impediments, and howsoever it may seem, yet this is certain, of a good life cometh a good death, Psalm. 37.37. Sometime indeed for correction of some sin, or for example, the Lord may send such a death as is less comfortable, as in josia, 1 King. 13.24. and in the Prophet that was sent to jeroboam: yea, sometimes a good Christian may offer violence to himself, not knowing what he doth; yet being formerly of a holy and unrebukeable conversation, he is not to be judged according to that one action, how unwarrantable and dangerous soever in itself.  
Much less ought persecution to seem so grievous, as that it could not stand with a good estate, and final perseverance, especially seeing we have much encouragement to the suffering of it, by examples, promises, and predictions in holy Scripture.  
This perseverance then being so precious, and yet so certain, let us then nourish the hope of it in ourselves daily by keeping in us a willingness to die.  
2. By frequenting meditation of the vanity of this world, and all that therein is, Col. 3.1.  
Thirdly, by holding fast our rejoicing in Christ, 1 Cor. 5.31. by mortifying of sin, and keeping our hearts from the love of it, Col. 3.5.  
Lastly, by inuring ourselves, to bear small afflictions, and so to deny ourselves, that we may the better undergo greater when they shall be sent.  
NOw that whereon all the former do depend, and whereat they aim, is the unspeakable glory which was prepared for us before the beginning of the world, begun in this life, and to be fully and perfectly enjoined, in the life to come. This for our capacity is shadowed out by many earthly comparisons and resemblances of those things which do most delight us, as honour, treasure, riches, beauty, friends, pleasure, joy, inheritance, etc.  
Our company there shall be Christ, with his holy Angels, blessed Apostles, Prophets, Martyrs, Confessors, etc.  
The habitation itself is permanent and everlasting, and so are all the treasures that are enjoyed therein.  
The estate of Princes is not to be compared with that happiness. All the glory which was in this world, even before the fall, was but a shadow in respect of this; the glorious and unspeakable joy which Gods children h●ve here is great, 1 Cor. 2.9. and making a day of their life, better than a thousand of other men's, Psal. 84.10. yet this is but a taste of that which is to come. For then all tears shall be wiped from our eyes; for sin and death shall be no more.  
This privilege added unto all the former doth sufficient commend the happy condition of God's children, especially to those that know these things to belong to themselves, and find the comfort of them. But this effectual Knowledge of God's will, to apprehend them by faith in particular, is a particular gift of God to his Elect; not enjoyed of any other, no not of the greatest and most judicial Clerks and Divines, Matth. 13.11. which doth indeed make this gift more precious, in that God's children have grace to draw down all good from God in his promise; which natural men cannot do; for flesh and blood giveth not this to any. But God draweth his children to the knowing and believing of it: First by his Word, and secondly by their own experience, which bringeth most near and familiar communion with God by his Spirit, from whence springeth most unspeakable joy.  
THese being the great Privileges which our God hath appointed for his, and called them to partake of; most lamentable it is that many should be so ignorant as not to desire to know them, so careless as to reject them, so obstinate as to tread them under foot, and so to lead a life full of misery for want of them.  
The Christian life is termed in Scripture, a pilgrimage, Object. a sowing in tears, etc.  
Therefore we had need of, Answ. nay therefore we have these privileges; for otherwise we could never undergo the tribulation which we shall meet with; and the afflictions do rather increase than diminish their happiness.  
We see no such glorious things in Christians. Object.  
These are spiritual things, Answ. and therefore not easily discerned being especially inward; beside, wicked men will not acknowledge that glory which they see; because it reproveth them.  
Again, these privileges are more inward feeling than outward appearance. Moreover there are many infirmities in the lives of professors, which the world do more gaze upon, than upon their Christian conversation otherwise. But yet their lives be glorious before God, and shining lights to them that can see and discern, whilst they that carp at them shall be most loathsome and abominable.  
AGainst the former Directions many things may be objected both by carnal cavellers, and also by weak Christians.  
Of the first sort is, that there needeth no other directions to be prescribed besides God's word. To which there needeth no other answer, but that by the same reason all preaching were needless; which if it be as it should, is out of the Scriptures: but besides there is great need of such a Direction as this to be penned, by reason of the great weaknesses which are in Christians, some being slow of capacity, others short of memory, others very soon unsettled for want of good direction, are ashamed or unwilling to open their griefs, or else have no fit man to show them unto: so that besides other great harm which followeth the want of direction, they are deprived of much communion with the Lord, and comfort that ariseth from it.  
IT is further objected; that no such direction can be observed daily.  
But if it were impossible, why doth the Prophet call them blessed that follow such a course? Psa. 1.2. and affirm so much of himself, Psal. 119.97. many such examples also we have amongst us, even in this age, who do not make themselves strangers unto God, to hear from him, or to send unto him now and then; but to walk with him daily, as all are commanded to do. Nay, many there are, who of experience have found this way not only possible, but easy to them, and full of comfort; who should indeed be patterns unto others; for the best practisers are the best teachers: neither can any idle professor look for such ease and comfort as the painful Christian that hath been taught by long experience. IT will be said, that howsoever it be possible, yet it is very toilsome and inconvenient, depriving men of pleasure, and hindering labour.  
But the truth is, there is no pleasure or comfort in the world, like unto it: that is the sentence of the holy Ghost, Psalm. 119.99, 100 Prov. 8.11. Neither is this meant of serving God at times, but continually, even all the day long, Psal. 119, 10.23.97.  
And whosoever hath any knowledge and experience by practice, what reward there is in serving God, doth justify this to be true: for why also should so many Christians part with all sinful pleasures which they might enjoy with others, and spend so much time and pains in God's service, if it were so irksome?  
It is not indeed a pleasure to all; but to the upright in heart, it is the only delight, though in this life there be some resistance, nay, it seasoneth and sweatneth all earthly liberties, also making them truly pleasant to the godly, which to others are mixed either with burdensome tediousness, or hidden poison.  
Neither would this hinder labour and thrift; for all godly thrift, Christian gaining; and lawful prospering in the world, doth arise from hence; even when a man goeth to the works of his calling with a mind at peace with God, commending his affairs to God's providence, aims at his glory, looks at his promise, and so waits for a blessing: and for want of this, many in great toil and pains find no success nor blessing of God; and others that seem to prosper have their wealth but as judas had his sop, and the Israelites their quails, to become their bane and poison.  
AS causeless also is their fear, who say, that the following of this direction would break off all society and fellowship amongst men. For this would break off none but evil fellowship, such as it were to be wished were abandoned all societies of Christians; which if it seem strange, it will be only to such as the Apostle Peter speaketh of in his first Epistle, 4.4.  
BUt it is fit to satisfy the doubts which weak Christians are like to propound.  
As first, how they may attain and keep this Course?  
For the answer whereof, thus much:  
1 There must be an earnest desire wrought by the consideration of the necessity of it.  
2 There must be a strife against untowardness and sloth.  
3 All earthly affections must be moderated, and not clog us.  
4 There must in faith be expectation of fruit farer above the labour.  
5 It will be good at the first that doubts which arise be imparted to others of experience; and that the proceeding be marked, that wants may be supplied, and good things continued.  
This if we do, the matter will not seem so difficult and tedious unto us; neither are lawful callings any lets unto this Christian course. For holy exercises and lawful business, a heavenly mind and earthly dealing, may very well stand together.  
SOme are also moved, with the crosses that they shall meet withal in the world.  
But they need not be troubled so as to go back, but rather to set forward thereby, Deut. 82. joh. 16.33.  
The end of all this is, that such as have received the Gospel, and that have not been careful thus daily and perpetually to walk with God; if it was of ignorance, they must not be discouraged, but only show that ignorance was the cause, by amending now upon knowledge. If it was of evil conscience against their knowledge, their sin is the greater, especially if they have fallen from the first love: Therefore time it is, that they should return and seek peace with God, maintaining the same by careful watching over themselves throughout the day, that they offend in nothing.   
FINIS.