A SERMON Preached before the KING, Febr. 25th 1675/6.  
By JOHN TILLOTSON, D. D. Dean of Canterbury, and Chaplain in Ordinary to His MAJESTY.  
Published By His Majesty's Special Command.  
LONDON: Printed by A. Maxwell, for Edward Gellibrand, at the Ball in St. Paul's Churchyard, 1676.   

A SERMON Preached before the KING, Febr. 25th 1675/6.  1 JOHN 3.10. 
In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness is not of God.  
IT is certainly a matter of the greatest consequence to us, both in order to our present peace and future happiness, truly to understand our spiritual state and condition, and whether we belong to God and be his Children or not: And it is not so difficult as is commonly imagined to arrive at this knowledge, if we have a mind to it, and will but deal impartially with ourselves; For the Text gives us a plain mark and character whereby we may know it, In this the children of God are manifest, and the children of the Devil: whosoever doth not righteousness, is not of God.  
From which words I shall endeavour, by God's assistance, to lay men open to themselves, and to represent to every one of us the truth of our condition; and then leave it to the grace of God, and every man's serious consideration, to make the best use of it.  
I shall briefly explain the words, and then consider the matter contained in them.  
By the children of God, and the children of the Devil, are meant good and bad men; It being usual in the phrase of Scripture, to call persons or things which partake of such a nature or quality, the Children of those who are eminently endued with that nature and disposition. Thus they who are of the faith of Abraham, and do the works of Abraham, are called Abraham's children: In like manner, those who in their disposition and actions imitate God, are called the Children of God; and on the contrary, those that addict themselves to sin and impiety are counted of another race and descent, they resemble the Devil, and belong to him as the Chief and Head of that Faction.  
By righteousness, is here meant universal goodness and conformity to the Law of God, in opposition to sin which is the transgression of that Law.  
By being manifest, is meant, that hereby good and bad men are really distinguished; so that every one that will examine his condition by this mark, may know of which number he is, and to what Party he belongs.  
I come now to the main argument contained in the words, which is to give us a certain character, and mark of distinction between a good and bad man; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by this the children of God are manifest, and the children of the devil: whosoever doth not righteousness, is not of God.  
In the management of the following Discourse, I shall proceed in this method.  
First, We will consider the character and mark of difference between a good and bad man, which is here laid down; Whosoever doth not righteousness, is not of God.  
Secondly, I shall endeavour to show, that by this mark every man may, with due care and diligence, come to the knowledge of his spiritual estate and condition. By this the children of God are manifest, and the children of the devil.  
Thirdly, I shall inquire whence it comes to pass, that notwithstanding this, so many persons are at so great uncertainty concerning their condition.  
I. We will consider the character and mark of difference between a good and bad man, which is here in the Text, Whosoever doth not righteousness, is not of God; which implies likewise on the contrary, that whosoever doth righteousness, is of God. Now in the strictest sense of this phrase, he only who lives in all the commandments of God blameless, can be said to do righteousness: But in this sense there is none that doth righteousness, no not one, and consequently none could be the Children of God; but the Text supposes some to be so, and therefore by doing righteousness the Apostle must necessarily be understood to mean something that is short of perfect and unsinning obedience. So that the question is, What doing of righteousness is sufficient to denominate a man a Child of God, and to put him into a state of grace and favour with Him.  
And I do not intent nicely to state this matter. 'Tis not perhaps possible to be done; nothing being more difficult, than to determine the very utmost bounds and limits of things, and to tell exactly and just to a point where the line of difference between Virtue and Vice, between the state of a good and bad man is to be placed: And if it could be done, it would be of no great use; for I take it to be no part of my business to tell men how many faults they may have, and how little goodness, and yet be the Children of God: but rather to acquaint them, what degrees of holiness and goodness are necessary to give men a clear and comfortable evidence of their good estate towards God; and then to persuade them, in order to their peace and assurance, to endeavour after such degrees.  
Wherefore to state the business so far as is necessary to give men a sufficient knowledge of their condition, I shall briefly consider who they are that in the Apostles sense may be said to be doers of righteousness, or not doers of it. And because the Apostle lays down the Rule negatively, I shall therefore  
In the first place, inquire who they are that in the Apostles sense may be said not to do righteousness.  
1. They that live in the general course of a wicked life; in the practice of great and known sins, as injustice, intemperance, filthy and sensual lusts, profane neglect and contempt of God and Religion; so that by the whole course and tenor of their actions, it is plain beyond all denial that there is no fear of God before their eyes. Concerning these the case is so very evident, that it seems too mild and gentle an expression to call them not doers of righteousness.  
2. They who live in the habitual practice of any one known sin, or in the neglect of any considerable part of their known duty. For any vicious habit denominates a man, and puts him into an evil state.  
3. They who are guilty of the single act of a very heinous and notorious crime; as a deliberate act of blasphemy, of murder, perjury, fraud or oppression, or of any other crime of the like enormity. For though ordinarily one single act of sin doth not denominate one a bad man, when the general course of the man's life is contrary; yet the single acts of some sorts of sins are so crying and heinous, and do so stare every man's conscience in the face, that they are justly esteemed to be of equal malignity with vicious habits of an inferior kind; because they do almost necessarily suppose a great depravation of mind, and a monstrous alienation from God and goodness in the person that deliberately commits them. And they who are guilty in any of these three degrees now mentioned are most certainly not doers of righteousness, and consequently it is manifest that they are not the Children of God.  
In the second place, I shall inquire who they are, that in the Apostles sense may be said to do righteousness. In short, they who in the general course of their lives do keep the Commandments of God. And this implies these two things; That the tenor of our lives and actions be agreeable to the Laws of God; And that these actions be done with a sincere and upright mind, out of regard to God and another World, and not for low and temporal ends.  
And I choose rather to describe a righteous man by the actual conformity of the general course of his actions to the Law of God, than (as some have done) by a sincere Desire or resolution of obedience. For a desire may be sincere for the time it lasts, and yet vanish before it come to any real effect. And how innocently soever it was intended, it is certainly a great mistake in Divinity and of very dangerous consequence to the souls of men, to affirm that a Desire of grace is grace; and consequently, by the same reason, that a desire of obedience, is obedience. A sincere desire and resolution to be good is indeed a good beginning, and aught by all means to be cherished and encouraged; but yet it is far enough from being the thing desired, or from being accepted for it in the esteem of God: For God never accepts the Desire for the deed, but where there is no possibility, no opportunity of doing the thing desired; but if there be, and the thing be not done, there is no reason to imagine that the desire in that case should be accepted as if the thing were done. For instance, If a man give alms according to his ability, and would give more if he were able, in this case the desire is accepted for the deed. And of this case it is and no other, that the Apostle speaks, 2 Cor. 8.12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. That is, God interprets and accepts the charity of men according to the largeness of their hearts, and not according to the straitness of their fortunes: But it is a great mistake, to draw a general conclusion from this Text, that in all cases God accepts the will for the deed. For though a man sincerely desire and resolve to reform his life (as I doubt not many men often do) but do it not, when there is time and opportunity for it, these desires and resolutions are of no account with God; all this righteousness is but as the morning cloud, and as the early dew which passeth away. Men are not apt to mistake so grossly in other matters. No man believes hunger to be meat, or thirst to be drink; and yet there is no doubt of the truth and sincerity of these natural desires. No man thinks that covetousness or a greedy desire to be rich, is an estate; or that ambition or an insatiable desire of honour is really advancement: Just so, and no otherwise, a desire to be good is righteousness. The Apostle's caution a little before the Text may fitly be applied to this purpose, Little children, let no man deceive you: He that doth righteousness is righteous, even as he is righteous. Not but that the best of men do sometimes fall through infirmity, and are betrayed by surprise, and born down by the violence of temptation; but if the general course of our actions be a doing of righteousness, the grace of the Gospel, in and through the merits of our blessed Saviour, doth accept of this imperfect but sincere obedience.  
II. I shall endeavour to show, that by this mark every man may, with due care and diligence, arrive at the certain knowledge of his spiritual estate and condition. By this the children of God are manifest, and the children of the Devil: Whosoever doth not righteousness, is not of God. By which the Apostle means, that this is a real mark of difference betwixt good and bad men, and that whereby they very often manifest themselves to others; especially when the course of their lives is eminently pious and virtuous, or notoriously impious and wicked. But because it doth not so much concern us curiously to inquire into, much less severely to censure the state of other men, I shall only consider at present, how far by this mark and character every man may make a certain judgement of his own good or bad condition.  
1. By this character, as I have explained it, he that is a bad man may certainly know himself to be so, if he will but consider his condition, and do not wilfully deceive and delude himself. As for those who are vicious in the general course of their lives, or have been guilty of the act of some heinous and notorious sin, not yet repent of; their case is so plain, even to themselves, that they can have no manner of doubt concerning it. Such men stand continually convicted, and condemned by the sentence of their own minds: and whenever they reflect upon themselves (which they do as seldom as they can) they are a terror to themselves, and full of amazement and fearful expectation of judgement.  
And for those who are sinners of a lesser rate, and perhaps allow themselves only in one kind of vice, they likewise have reason to conclude themselves in a bad condition; especially if they consider that he who lives in the breach of any one commandment of God is guilty of all, because he contemns that authority which enacted the whole Law. And 'tis easy for any man to discern the habit of any sin in himself; as when he frequently commits it, when he takes up no firm resolutions against it, when he useth no competent care to avoid the temptations to it, nor puts forth any vigorous endeavours to break off from it; or however, still continues in the practice of it. For the customary practice of any known sin, is utterly inconsistent with sincere resolutions and endeavours against it; there being no greater evidence of the insincerity of resolutions and endeavours in any kind, than still to go on to do contrary to them.  
2. By this character likewise, they that are sincerely good may generally be well assured of their good condition, and that they are the children of God. And there are but two things necessary to evidence this to them; That the general course and tenor of their actions be agreeable to the Laws of God; and That they be sincere and upright in those actions. And both these every man may sufficiently know concerning himself; for if the Laws of God be plain, and lie open to every man's understanding, then is it as easy for every man to know when he obeys God and keeps his commandments, as when he obeys the commands of his Father or his Prince, and when he keeps the known Laws of the Land. And no sensible and considerate man ever had any doubt of this kind; for if a man can know any thing, he can certainly tell when he keeps or breaks a known Law; so that all scruples of this nature are frivolous and idle pretences to cover men's faults, and such as they would be ashamed to allege in any other case.  
And a good man may likewise know when he obeys God sincerely. Not but that men often deceive themselves with an opinion, or at least a groundless hope of their own sincerity; but if they will deal fairly with themselves, and use due care and diligence, there are very few cases (if any) wherein they may not know their own sincerity in any act of obedience to God: For what can a man know concerning himself, if not the reality of his own intentions? If any man should in earnest tell me, that he doubted very much whether he had that friendship for me which he made profession of, and that he was afraid that his affection to me was not real and sincere, I confess I should doubt of it too; because I should certainly conclude that no man could know that matter so well as he himself. And there is no doubt but whoever hath a hearty kindness for another, and a sincere desire to serve and please him, knows he has it. And accordingly good and holy men in Scripture do every where with great confidence and assurance appeal to God, concerning the integrity and sincerity of their hearts towards him: And I cannot call to mind so much as any one passage in Scrippture, from whence it can be collected that any good man ever doubted of his own sincerity: And to say the truth, it is not modesty but impudence for any man to suspect himself of hypocrisy, good men have always abhorred the thoughts of it. Ye have heard of the patience of Job, and yet he could not bear to have his integrity questioned. It was a brave and a generous speech of his, Till I die, I will not remove my integrity from me.  
And yet it hath so happened, that this is become a very common doubt among religious people; and they have been so unreasonably cherished in it, as to have it made a considerable evidence of a man's sincerity to doubt of it himself. It is indeed said in Scripture, Jer. 17.9. That the heart is deceitful above all things, and desperately wicked; who can know it? which is true concerning our future intentions and actions; no man knowing how his mind may change hereafter. Little did Hazael think that ever he should do those things which the Prophet foretold him. But though this be true in itself, yet 'tis not the meaning of that Text. For the Prophet in that chapter plainly makes use of this consideration of the falsehood and deceitfulness of man's heart, as an argument to take of the people of Israel from trusting in the arm of flesh and in those promises which were made to them of foreign assistance from Egypt: Because men may pretend fair, and yet deceive those that rely upon them; for the heart of man is deceitful and desperately wicked, and none but God knows whether men's inward intentions be answerable to their outward professions; for he searcheth the heart and tryeth the reins. But now because God alone knows the hearts of all men, and the sincerity of their intentions towards one another, doth it from hence follow that it is a thing either impossible or very difficult for any man to know the sincerity of his own present intentions and actions? To make any such conclusion were to condemn the generation of God's children, those holy and excellent men in Scripture, Job, and David, and Hezekiah, and St. Paul, who do so frequently appeal to God concerning their own integrity. And surely when the Apostle saith, No man knows the things of a man, but the spirit of a man which is in him, he plainly supposes that every man is conscious to the motions and intentions of his own mind. I have insisted the longer upon this, that I might from the very foundation destroy an imagination, which is not only untrue in itself, but has likewise been a very great hindrance to the peace and comfort of many good men.  
III. Let us inquire whence it comes to pass, that notwithstanding this, so many persons are at so great uncertainty about their spiritual condition. For the clearing of this matter, we will destinctly consider these three things. First, The grounds of the false hopes and confidence of men really bad concerning their good condition. Secondly, The causeless doubts and jealousies of men really good concerning their bad condition. And thirdly, The just causes of doubting in others. As for the troubles and fears of men who are notoriously bad and live in the practice of known vices, these do not fall under our consideration: If they be troubled about their condition, it is no more than what they ought to be; and if they be only doubtful of it, it is less than they ought to be. To persons in this condition there is only counsel to be given, to leave their sins and become better; but no comfort to be administered to them, till first they have followed that counsel: For till they reform, if they think themselves to be in a bad condition, they think just as they ought, and as there is great reason; and no body should go about to persuade them otherwise.  
First then, we will consider the grounds of the false hopes and confidence of men really bad concerning their good condition. I do not now mean the worst of men, but such as make some show and appearance of goodness. It is very unpleasing to men to fall under the hard opinion and censure of others, but the most grievous thing in the world for a man to be condemned by himself; and therefore it is no wonder that men use all manner of shifts to avoid so great an inconvenience as is the ill opinion of a man's self concerning himself and his own condition.  
Some therefore rely upon the profession of the Christian Faith and their being baptised into it. But this is so far from being any exemption from a good life, that it is the greatest and most solemn obligation to it. Dost thou believe the Doctrine of the Gospel? thou of all men art inexcusable if thou allowest thyself in ungodliness and worldly lusts. Others trust to their external Devotion, they frequent the Church and serve God constantly, they pray to him, and hear his word, and receive the blessed Sacrament: But let us not deceive ourselves, God is not mocked. All this is so far from making amends for the impiety of our lives, that on the contrary, the impiety of our lives spoils all the acceptance of our devotions. He that turneth away his ear from hearing the Law (that is, from obeying it) even his prayer shall be an abomination. Others depend very much upon their repentance, especially if they set solemn times apart for it. And there is no doubt but that a sincere repentance will put a man into a good condition: But than it is to be considered, that no repentance is sincere but that which produceth a real change and reformation in our lives. Others satisfy themselves with the exercise of some particular graces and virtues, as Justice, and Liberality, and Charity. And is it not a thousand pities that thy life is not all of a piece, and that all the other parts of it are not answerable to these; that thou shouldest lose the reward of so much real goodness out of thy fondness to any one vice or lust? Hast thou never heard what the Scripture saith, that he who offends in one point is a transgressor of the whole Law? To make a man a good man all parts of goodness must concur, but any one way of wickedness is sufficient to denominate a man bad. Lastly, Some comfort themselves in the good opinion which perhaps others have of them. But if we know ourselves to be bad, it is not the good opinion of others concerning us which can either alter or better our condition. They may have reason for their charity, and yet thou none for thy confidence. Trust no body concerning thyself rather than thyself, because no body can know thee so well as thou mayst know thyself. These, and such as these, are the hopes of the hypocrite, which Job elegantly compares to the spider's web, finely and artificially wrought, but miserably thin and weak; so that we ourselves may see through them, and if we lay the least stress upon them they will vanish.  
Secondly, We will consider in the next place the causeless doubts and jealousies of men really good concerning their bad condition.  
1. Some are afraid that they are reprobated from all eternity, and therefore they cannot be the children of God. This is so unreasonable, that if it were not a real cause of trouble to some persons, it did not deserve to be considered. For no man that sincerely endeavours to please God and to keep his commandments hath from Scripture the least ground to suspect any latent or secret decree of God against him that shall work his ruin. But whatever the decrees of God be concerning the eternal state of men, they can certainly be no rule either of our duty or comfort. And therefore for men to judge of their condition by the decrees of God which are hid from us, and not by his word which is near us and in our hearts, is as if a man wand'ring in the wide sea, in a dark night when the heaven is all clouded about him, should yet resolve to steer his course by the stars, which he cannot see; and neglect the compass, which is at hand and would afford him a much better and more certain direction.  
2. Good men are conscious to themselves of many frailties and imperfections, and therefore they are afraid of their condition. But God considers the infirmities of our present state, and expects no other obedience from us, in order to our acceptance with him, but what this state of imperfection is capable of: And provided the sincere endeavour and general course of our lives be to please him and keep his Commandments, the terms of the Gospel are so merciful, that our frailties shall not be imputed to us, so as to affect our main state, and to make us cease to be the children of God.  
3. They are afraid their obedience is not sincere because it proceeds many times from fear, and not always out of pure love to God. For answer to this: It is plain from Scripture, that God propounds to men several motives and arguments to obedience; some proper to work upon their fear, as the threaten of punishment; some upon their hope, as the promises of blessing and reward; others upon their love, as the mercies and forgiveness of God. From whence it is evident he intended they should all work upon us. And accordingly the Scripture gives us instances in each kind. Noah moved with fear obeyed God in preparing an Ark: Moses had respect unto the recompense of reward: Marry Magdalen loved much. And as it is hard to say, so it is not necessary to determine just how much influence and no more each of these hath upon us: It is very well if men be reclaimed from their fins and made good, by the joint force of all the considerations which God offers to us. To be sure Love is the noblest and most generous principle of obedience, but fear commonly takes the first and fastest hold of us, and in times of violent temptation is perhaps the best argument to keep even the best of men within the bounds of their duty.  
4. Another cause of doubting in good men is, from a sense of their imperfect performance of the duties of Religion, and of the abatement of their affections towards God at some times. They have many wand'ring thoughts in prayer and other exercises of devotion, and they cannot for their life keep their minds continually intent on what they are about. This we should strive against as much as we can, and that is the utmost we can do; but to cure this wholly is impossible, the infirmity of our nature and the frame of our minds will not admit of it: And therefore no man ought to question his sincerity, because he cannot do that which is impossible for men to do.  
And then for the abatement of our affections to God and Religion at some times, this naturally proceeds from the inconstancy of men's tempers, by reason of which it is not possible that the best of men should be able always to maintain and keep up the same degree of zeal and fervour towards God. But our comfort is, that God doth not measure men's sincerity by the Tides of their affections, but by the constant bent of their resolutions and the general tenor of their life and actions.  
5. Another cause of these doubts is, that men expect more than ordinary and reasonable assurance of their good condition; some particular revelation from God and extraordinary impression upon their minds to that purpose, which they think the Scripture means by the testimony and seal and earnest of the Spirit. God may give this when and to whom he pleases, but I do not find that he hath any where promised it. And all that the Scripture means by those phrases of the testimony and seal and earnest of the Spirit, is to my apprehension no more but this, That the Holy Spirit which God bestowed upon Christians in so powerful and sensible a manner was a seal and earnest of their resurrection to eternal life, according to that plain Text, Rom. 8.11, If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you. But than who they are that have the Spirit of God is only to be known by the real fruits and effects of it. If we be led by the Spirit, and walk in the Spirit, and do not fulfil the lusts of the flesh, than the Spirit of Christ dwelleth in us.  
As for the case of melancholy, it is not a reasonable case, and therefore doth not fall under any certain rules and directions. They who are under the power of it, are seldom fit to take that counsel which alone is fit to be given them; and that is, not to believe themselves concerning themselves, but to trust the judgement of others rather than their own apprehensions. In other cases every man knows himself best, but a melancholy man is most in the dark as to himself. This cause of trouble and doubting is very much to be pitied but hard to be removed, unless by physic, or by time, or by chance. One may happen to say something that may hit the humour of a melancholy man, and satisfy him for the present; but Reason must needs signify very little to those persons, the nature of whose distemper it is to turn every thing that can be said for their comfort into objections against themselves.  
Thirdly, But besides those who mistake their condition, either by presuming it to be better or fearing it to be worse than it is, there are likewise others who upon good grounds are doubtful of their condition, and have reason to be afraid of it: Those I mean, who have some beginnings of goodness, which yet are very imperfect: They have good resolutions, and do many things well; but they often fall, and are frequently pulled back by those evil inclinations and habits which are yet in a great measure unsubdued in them. These I cannot liken better than to the Borderers between two Countries, who live in the marches and confines of two powerful Kingdoms, both which have a great influence upon them, so that it is hard to say whose Subjects they are, and to which Prince they belong: Thus it is with many in Religion, They have pious inclinations, and have made some fair attempts towards goodness; they have begun to refrain from sin, and to resist the occasions and temptations to it; but ever and anon they are mastered by their old lusts, and carried off from their best resolutions; and perhaps upon a little consideration they repent and recover themselves again, and after a while are again entangled and overcome.  
Now the case of these persons is really doubtful, both to themselves and others. And the proper direction to be given them, in order to their peace and settlement, is by all means to encourage them to go on and to fortify their good resolutions; to be more vigilant and watchful over themselves, to strive against sin and to resist it with all their might. And according to the success of their endeavours in this conflict, the evidence of their good condition will every day clear up and become more manifest: The more we grow in grace, the seldomer we fall into sin, the more even and constant our obedience to God is, the greater and fuller satisfaction we shall have of our good estate towards God: For the path of the just is as the shining light, which shines more and more unto the perfect day: And the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.  
I shall only make two or three Inferences from what hath been discoursed upon this Argument, and so conclude.  
1. From hence we learn the great danger of sins of Omission as well as Commission; Whosoever doth not righteousness, is not of God. The mere neglect of any of the great duties of Religion, of piety towards God, and of kindness and charity to men, though we be free from the commission of great sins, is enough to cast us out of the favour of God and to shut us for ever out of his kingdom; I was hungry and ye gave me no meat, thirsty and ye gave me no drink, sick and in prison and ye visited me not, therefore depart ye cursed.  
2. It is evident from what hath been said, That nothing can be vainer than for men to live in any course of sin and impiety, and yet to pretend to be the Children of God, and to hope for eternal life. The Children of God will do the works of God, and whoever hopes to enjoy him hereafter will endeavour to be like him here; Every man that hath this hope in Him, purifies himself, even as He is pure.  
3. You see what is the great mark and character of a man's good or bad condition; whosoever doth righteousness is of God, and whosoever doth not righteousness is not of God. Here is a plain and sensible evidence by which every man that will deal honestly with himself may certainly know his own condition; and then according as he finds it to be, may take comfort in it, or make hast out of it. And we need not ascend into heaven nor go down into the deep, to search out the secret counsels and decrees of God; there needs no anxious enquiry whether we be of the number of Gods elect: If we daily mortify our lusts, and grow in goodness, and take care to add to our faith and knowledge, temperance and patience and charity, and all other Christian graces and virtues, we certainly take the best course in the World to make our calling and election sure. And without this it is impossible that we should have any comfortable and well grounded assurance of our good condition. This one mark of doing righteousness is that into which all other signs and characters, which are in Scripture given of a good man, are finally resolved: And this answers all those various phrases, which some men would make to be so many several and distinct marks of a child of God; As whether we have the true knowledge of God and Divine illumination, for hereby we know that we know him if we keep his commandments: Whether we sincerely love God, for this is the love of God that we keep his commandments: And whether God loves us, for the righteous Lord loveth righteousness, and his countenance will behold the upright: Whether we be regenerate and born of God, for whosoever is born of God sinneth not: Whether we have the Spirit of God witnessing with our Spirits that we are the children of God, for as many as have the Spirit of God are led by the Spirit, and by the Spirit do mortify the deeds of the flesh: Whether we belong to Christ, and have an interest in him or not, for they that are Christ's have crucified the flesh with the affections and lusts thereof: In a word, Whether the promise of heaven and eternal life belong to us, for without holiness no man shall see the Lord, but if we have our fruit unto holiness, the and will be everlasting life. So that you see at last, the Scripture brings all to this one mark, viz. holiness and obedience to the Laws of God, or a vicious and wicked life; In this the children of God are manifest, and the children of the Devil: Whosoever doth not righteousness is not of God.  
Let us then deal impartially with ourselves, and bring our lives and actions to this trial; and never be at rest till the matter be brought to some issue, and we have made a deliberate judgement of our condition, whether we be the children of God or not. And if upon a full and fair examination our consciences give us this testimony, that by the grace of God we have denied ungodliness and worldly lusts, and have lived soberly and righteously and godly in this present world, we may take joy and comfort in it; for if our heart condemn us not, then have we confidence towards God: But if upon the search and trial of our ways our case appear clearly to be otherwise, or if we have just cause to doubt of it, let us not venture to continue one moment longer in so uncertain and dangerous a condition. And if we desire to know the way of Peace, the Scripture hath set it plainly before us, Wash ye, make ye clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well: Come now and let us reason together, saith the Lord; though your sins be as scarlet they shall be white as snow: Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Though our case be very bad, yet it is not desperate; This is a faithful saying, and worthy of all men to be embraced, that Jesus Christ came into the world to save sinners: And he is still willing to save us, if we be but willing to leave our sins, and to serve him in holiness and righteousness the remaining part of our lives. We may yet be turned from darkness to light, and from the power of Satan unto God: We who have ventured so long upon the brink of ruin, may yet by the infinite mercies of God, and by the power of his grace be rescued from the base and miserable slavery of the Devil and our lusts into the glorious liberty of the sons of God.  
And thus I have endeavoured, with all the plainness I could, to represent every man to himself, and to let him clearly see what his condition is towards God, and how the case of his soul and of his eternal happiness stands. And I do verily believe that what I have said in this matter is the truth of God, to which we ought all gladly to yield and render up ourselves. For great is Truth, and mighty above all things: She is faithful and impartial in her counsels, and though she be not always welcome, yet 'tis always wise to hearken to her, for in great kindness and charity she lets men know their condition and the danger of it, that they may take care to prevent it: With her is no accepting of persons, and in her judgement there is no unrighteousness. I will conclude all with that excellent advice of a Heathen Philosopher, 
Antonin. lib. 10.  Make it no longer a matter of dispute what are the marks and signs of a good man, but immediately set about it, and endeavour to become such an one.  
FINIS.