THe Lord of Glory, who is the great Master-piece of Speech, when he speaks from Heaven, he makes use of three several Texts of Scripture in one breath, Mat. 17. 5. This is my belo­ved Son, in whom I am well pleased, hear him. First, This is my beloved Son, that Scripture you have in [Page 2] Psal. 2. 7. In whom I am wel pleased, this we have in Isa 42. 1. Hear him, this we have in Deut. 18. 15. This high and mighty one hath gather'd up all practicall Divinity into ten Precepts, Exod. 20. and Moses redu­ceth them to four Heads, Deut. 10. 12. And the Pro­phet Micah to three, Micah 6. 8. and our Saviour Christ to two, Mark 12. 29, 31. and all that we can pray for, or against, into six heads or petitions, Matth. 6. 9. to the 14. verse. And the Apostle Paul reduceth all into one, Rom. 13. 9. He that loveth another hath ful­filled the Law; if there be any other Commandment, it is briefly comprehended in this saying, Thou shalt love thy Neighbour as thy self. [Page 3] Now that I may manifest my love to my neighbour, I do here present him with this little piece, which I have for my own and his sake taken great care and pains in. I shall reduce the body of this Book to these two great Doctrines of Grace and Works, and so shall begin,

1 With the great Doctrine of Gods free Grace, and

2 End with the Doctrine of Works, which is the ready way to get the appre­hension and application of mercy to our selves.

The Papists say if we are freely justified by Grace, we need not to do any good works; and if we cannot fall from Grace, we need not fear to com­mit sin: but every true [Page 4] Christian will say that Faith and Works must go together in our conversati­on.

1 First, To begin with the Doctrine of Grace, if we minde and understand the Covenant of Grace, justi­fication by Grace, the Do­ctrine of Grace, we shall finde that the Apostles all along were very careful to keep this Covenant and Doctrine of Grace distinct from all other things: they all along do oppose the Law and Grace, Works and Faith, our Righteous­ness and Christs Righte­ousness, teaching us there­by how needful it is that they be kept each in his place asunder, and that we do not as most do, jumble them both together. This [Page 5] Doctrine of Grace hath been and still is a bone of contention: Why so? be­cause learning cannot reach it, natural wisdom is con­founded at it, evil Angels do not know it, most men do turn their backs upon it, being bereaved of the knowledge of it, or else corrupted from the simpli­city of it. Let the Reader consider these Scriptures, all speaking to the same thing, Rom. 4. 5. But to him that worketh not, but be­lieveth on him that justifieth the ungodly, his faith is counted for righteousness. Titus 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us. Rom. 11. 6. And if it be by grace, then it is no more of works, [Page 6] otherwise grace is no more grace; so that the righte­ousness whereby we are ju­stified before God is a per­fect righteousness, which is the righteousnesse of Christ alone, Heb. 1. 8 Mat. 6. 33. Rom. 4. 6. So again, Psal. 71. 15, 16, 19, 24. and Isa. 45. 24. Surely shall one say, in the Lord have I righteousness and strength. I will, saith David, make mention of thy righteousness, even of thine onely. So that in this, Justice and Mercy, as Psal. 85. 10. both meet together. Justice in that God will not justifie a sin­ner without a perfect righ­teousness; and yet Mercy in that he will accept such a righteousness that is nei­ther in him, nor done by him, but by his surety for him.

[Page 7] There are these eight points or heads in this Do­ctrine of Free Grace.

1 This Doctrine is the Foundation and Basis of all Christian Religion.

2 This Doctrine is the in­let of all Divine peace and consolation.

3 This is the root and spring of all Gospel obe­dience.

4 This is the great stop and bar to keep out all floods of error.

5 This Doctrine is the main support of the Soul under all trials.

6 This is the great Do­ctrine by which Arminia­nisme and Popery is over­thrown.

7 This is the Doctrine a­gainst which Satan doth most War, endeavouring [Page 8] either to pervert, or to cor­rupt it.

8 This Doctrine is one of the hardest to be learned, it being above the reach of nature.

1 To begin with the first of these, This Doctrine is the foundation and basis of the true Christian Religi­on, as doth appear by these few instances.

1 Our Election is the Ele­ction of Grace, and accord­ing to the good pleasure of his will, Ephes. 1. 4, 5.

2 Our Vocation is accord­ing to his Grace, 2 Tim. 1. 9. Who hath saved us and called us with an holy cal­ling, not according to our works, but according to his own purpose and grace, &c.

3 Regeneration is of Gods own will, Jam. 1. 18. Of [Page 9] his own will begat he us by the word of truth.

4 Faith it self is the gift of God, Philip. 1. 29 Ephes. 2. 8.

5 Our justification is free­ly by his Grace, Rom. 3. 24. and a free gift, Romans 5. 15.

6 Forgiveness of all our sinnes is according to the riches of his Grace, Ephes. 1. 7. In whom we have re­demption through his Blood, even the forgiveness of sins, according to the riches of his grace.

7 Eternal life is the gift of God, Rom. 6. 23. The gift of God is eternal life, through Jesus Christ our Lord, see Acts 15. 11.

Now if any shall ask why God should discover this great mystery which [Page 10] was kept secret since the world began to us, who are sinners of the Gentiles, who in time past served dumb idols, or why God should be found of them that sought him not, or made manifest to them that asked not after him; I can give no other answer then that, 1 Cor. 1. 29. That no flesh should glory in his pre­sence; or that, Mat. 11. 25, 26. Even so Father, because it seemed good in thy sight.

2 As this Doctrine is the foundation and basis of the true Religion, so in the se­cond place it is the root and spring of all Divine peace and consolation: Now peace and joy comes into the soul by these veins.

1 By the vein of our ac­quainting [Page 11] our selves with him, Job 22. 21.

2 By the vein of believing in him, Romans 5. 1. Rom. 15. 13.

3 By the vein of staying our selves upon him, Isaiah 26. 3. And so much for the second head.

3 This Doctrine is the root and spring of all Gos­pel obedience; how do men write of a serious ex­hortation to an holy life and conversation, if they discover not the way to it? Our Saviour saith, the tree must be made good before the fruit can be good: The Branch cannot bear fruit ex­cept it abide in the vine, Joh. 15. 4. so that this Doctrine is the root and spring of all true obedience, for this Doctrine being received [Page 12] and retained, works these five things in the heart and soul, viz. Faith, Love, Fear, Willingness, and Chearful­ness, and from these as from five springs doth Gospel-obedience flow.

1 True obedience doth flow from faith, whence it is called the obedience of faith, Rom. 16. 26.

2 So also love constrains them in whom it is, to walk holily, John 14. 23. If a man love me he will keep my words, Psalm 26. 3, 4. For thy loving kindness is before mine eyes, and I have walked in thy truth.

3 True obedience doth spring from an holy fear, Psal. 119. 161. My heart doth stand in awe of thy words: so Noah being warned of God, was moved with fear, and [Page 13] prepared an Ark, Heb. 11. 7.

4 As it springs from Faith, Love, and Fear, so it ari­seth from a willing minde, Psal. 27. 8. When thou said­est, seek ye my face; my heart answered, Lord, thy face will I seek.

5 Gospel-obedience is, or ought to be, performed chearfully or delightfully, Psalm 40. 8. Thy Law is in my heart as well as in thy book, I delight to do thy will O God. By all which it doth appear, that this Doctrine of Grace is the root and spring of an holy Conver­sation, seeing in God are all our springs, and from him are all our supplies to enable us to perform any duty, to exercise any grace, to subdue any lust, to resist any temptation, to bear any [Page 14] affliction. In a word, the Lord tells us, without him we can do nothing.

4 This Doctrine of Free Grace is the great stop and barre to keep out all false Doctrines and floods of Errors. The floods of all Error flow in at the door of ignorance, and specially ignorance of this very thing, viz. the Error of the Papist, the Quaker, the Arminian, together with all the instability, formali­ty, legallity, that more or less is found amongst peo­ple of all perswasions, or at least most of them springs into them at the door of the ignorance of this precious Doctrine of Free Grace. Now for a remedy herein, let every Christian study, pray, en­quire [Page 15] for, and stand fast in the Free Grace of God: see that blessed place, 1 Pet. 5. 12. Exhorting and testi­fying that this is the true grace of God wherein you stand. Rom. 5. 2. By whom we have access by faith into this grace wherein we stand; so that it is most clear and plain that their standing in this grace did fence them from all false Doctrines and erroneous Opinions, whilst others that were ig­norant of this Doctrine, remain seeking their salva­tion, partly by Grace, and partly by Works, as Rom. 9. 32. Wherefore? because they sought it not by faith, but as it were, by the works of the Law; for they stumbled at the stumbling-stone, &c.

5 This Doctrine is a main [Page 16] support of a soul under all trials; when all things do fail, free Grace and love doth never fail, Heb. 13. 5. compared with Joshua 1. 5. our nearest and dearest friends may fail, our eyes may fail, our tongues may fail, our strength may fail, our flesh and our hearts may fail, our spirits may fail; but the Lord hath promised, that he will ne­ver fail nor forsake us, Josh. 21. 45. and 1 Kings 8. 56. what shall I say more? the pure, glorious, matchless, and spotless Righteousness of Jesus Christ is a souls righteousness and resting place: But he that under­stands not this Doctrine, his life must needs be a burthen to him, he is apt to spend his dayes in sor­row [Page 17] and mourning, sighing and complaining, in doubt­ing and questioning; some­times saying within him­self, my confidence is but presumption, and my en­joyments are but delusi­ons: Whereas on the con­trary, he that understands, receives, and abides in the Doctrine of Grace, doth rest satisfied in God alone; in this rest there is tranqui­lity, in tranquility content­ment, in contentment joy, in joy variety, in variety se­curity, in security an assured hope of eternity.

6 This Doctrine is that by which Satan is, or shall be overthrown, and his king­dom turned up-side down: it was Satan that tempted our first Parents to eat the forbidden Fruit, it was Sa­tan [Page 18] that put Cain upon mur­dering Abel, it was Satan that provoked David to number the people, it was Satan that put Peter upon perswading of Christ not to suffer, it was Satan that put treason into the heart of Judas, it was Satan that put Ananias upon lying: Now there are no weapons but spiritual weapons that will stead the soul in com­bating with the Devil, and what greater weapon hath the Lord put into our hands than this free love of Christ to us, Ephes. 6. 13. to the 16.

7 This is the Doctrine that Satan doth most war against, either to pervert or corrupt, as those who know his wiles may easily per­ceive. Oh! how hath Sa­tan [Page 19] caused the Church of Rome to pervert and cor­rupt this Doctrine? The Papist saith, if we are free­ly justified by Grace, we need not do any good works; and if we cannot fall from Grace, we need not fear to commit sinne. How hath he corrupted and perverted this Do­ctrine in the Quaker, Ar­minian, and Formalist? it would be endless to reckon up his wiles herein.

8 This Doctrine is one of the hardest points in Reli­gion to be learned, it being above the reach of nature, and all natural parts, &c. To do well and have well, is natural; but to believe and live well, is supernatu­ral: to be righteous by an­others righteousness, and [Page 20] to be saved by anothers suffering; these are myste­ries and paradoxes, which no natural man perceiveth, 1 Cor. 2. 14. Neither can he know them, because they are spiritually discern'd: so that as in 1 Cor. 1. 21. The world by wisdom knew not God, but remains ignorant of the Righteousness of God, and so go about to establish their own Righteousness, and seek salvation as it were by the works of the Law, Rom. 9. 32. not considering that it is impossible to ob­tain salvation hereafter, or any firm settled peace here, if our confidence towards God be grounded upon our own best and choicest per­formances; seeing there is something polluted, and something defective; for [Page 21] all our duties are tainted with disproportion to rule, and beleapor'd with spots and blots, so that it is in vain to expect a bed of rest in the barren wilderness of our own performances: for that bed is shorter then that a man can stretch him­self on it, and the covering is too narrow for one to wrap himself in it. O the spots, the blots, the blemi­shes that are to be seen up­on the face of our fairest duties; so that the best of us may say with the Pro­phet, Isa. 64. 6. All our righteousnesses are as filthy rags: therefore let us say no more to the works of our own hands, Ye are our gods: for in the true God the Fa­therless finde mercy, Hosea 14. 3. Therefore in vain [Page 20] [...] [Page 21] [...] [Page 22] is salvation hoped for from the Hills, or from the mul­titudes of Mountains: therefore let us not be like the Spider, spinning out a Web of his own, and so think to climb up to Hea­ven by a thred spun out of our own bowels; no, no, that will not do, the Law that we have broken must have a perfect, personall, universall, and perpetuall obedience, or else we re­main under the curse, from which there is nothing that can relieve us, but that which is answerable to the evil of sin. Now there is no righteousnesse in the world that is proportion­able to the evil of sin, but the righteousness of Christ onely. For,

1 Our own righteousness [Page 23] is too short, and is called a menstruous rag, and so can­not cover us; and menstru­ous, so that if it should cover us, it were but to co­ver filth with filth.

2 Neither is the righteous­ness of the Law large e­nough if a man could keep it, because it will not ac­quit us for former disobe­dience: see Gal. 3. 21. com­pared with Rom. 8. 3, 4.

3 Neither can the righte­ousness of all the Angels do it, because this also is a created righteousness, a fi­nite righteousness, and no way proportionable to the evil of sinne.

4 If we should weep as many tears as the Sea holds drops, and humble our souls as many dayes as the world hath stood mi­nutes, [Page 24] all this were too short to purchase the par­don of one sin: if the stung Israelites had made a medi­cine of all the best Herbs in the Wilderness, and a plaister of all the sovereign ingredients in the whole world, and applyed it with Mountains of Prayers, and Seas of tears, this would not have helped them, if withall they did not look upon the Brazen Serpent, the free grace of God in Jesus Christ. In a word, God will have all blessings and happiness to flow from Free Grace.

1 That the worst of sin­ners might have strong ground for hope and com­fort.

2 For the praise of his own glory and exaltation of [Page 25] his own Grace.

3 That vain man may not boast.

4 That our mercies and blessings might be sure to us.

Yet for all this, let men have a care that in crying down the righteousness of works, they do not cry down the works of righte­ousness.

Object. If there be a re­ward hereafter for our Works, how can it be of Grace?

1 Answ. It is of Grace that the Lord doth put it into our hearts to minde it.

2 It is of Grace that the Lord doth enable us to do it.

3 It is of Grace that Works shall be rewarded, seeing they are but our du­ty. [Page 26] And so much for the Doctrine of Grace: now we come to the Doctrine of Works.

Object. If our Election, Vocation, Regeneration, Justification, Sanctificati­on, Acceptation, and Sal­vation be of Grace, and onely of Grace, what need is there of so much crying up, and pressing of Works, or an Holy Life and Conversation?

Answ. There are many strong prevailing Argu­ments to engage us and all people to an Holy Life, notwithstanding all is of Grace; take these few for the whole.

1 Although good Works and an holy Life be not the cause of our Salvation, yet they are the way to the [Page 27] Kingdom, though not the cause of reigning.

2 Christ did not free us from the debt of sin to de­liver us from the debt of service; but he did the one freely, that we might do the other chearfully.

3 We must be found in the way of Holiness in point of Conversation; other­wise we should walk un­worthy of God, unwor­thy of the Gospel, and un­worthy of our Vocation.

4 We shall never enjoy what is promised, unless we endeavour to do what is commanded; for without Faith in Christ, and obe­dience to Christ, there is no promise of Life and Sal­vation by Christ.

5 An holy Conversation must be pract [...]sed by us, be­cause [Page 28] it hath the promise of this life, and of that which is to come, 1 Tim. 4. 8.

6 An holy Conversation is of necessity, as a distin­guishing Character of the people of God from others that pretend to it, but are not so.

7 All opinions amongst all Professours, however dif­fering in other things, yet in the necessity of an Holy Life they agree; all Print­ing, Preaching, and con­tending for Sanctification, good Works, or an Holy Life.

1 Then of the first, al­though good Works be not the Cause of our reign­ing, yet they are the way to the Kingdom, ordained by the Lord that we should walk in them, and so go out [Page 29] by the foot-steps of the Saints, and so to walk, as we have Christ and his people for an example, 1 John 2. 6. compared with Phil. 3. 17. This is the strait gate, and the narrow way to the Kingdom, to the which that way leads not, which sets us not upon the new and living way, the true and onely way, the safe and straight way.

2 The Lord Jesus Christ did not free us from the debt of sin to free us from the debt of service, but he did freely do the one, that we might chearfully return the other; therefore obe­dience, or an holy Life, is brought in as the very end of our Election, Redempti­on, Vocation, and new Creation, as abundantly [Page 30] appears by these Scri­ptures; Ephes. 1. 4. 2. Cor. 5. 15. 1 Pet. 1. 15. Ephes. 2. 20. The Blood of Christ doth both sanctifie and sa­tisfie, both in respect of Sanctification and Justifi­cation; so that we have still need of a serious Ex­hortation to an Holy Life and Conversation.

3 Because if our Conver­sation be not answerable to our Profession, we walk unworthy of God, unwor­thy of the Gospel, and un­worthy of our Vocation.

1 Unworthy of God, that you have Colos. 1. 10. 1 Thes. 2. 12.

2 Unworthy of the Gos­pel, that we have, Phillip­pians 1. 27.

3 Unworthy of our Vo­cation, that we have Ephe­sians [Page 31] 4. 1. We read 1 Thes. 4. 3, 4. This is the will of God, even our sanctification, that we abstain from fornica­tion; that every one of us should know how to possess his vessel in sanctification and honour: see 1 Thes. 4. 7.

4 We shall never enjoy what is promised, unlesse we at least endeavour to do what is commanded; for without faith in Christ and obedience to him, there is no promise of life and sal­vation by him, viz. Now he hath commanded us to endeavour to know him, believe in him, love him, and repent of all our mis­carriages against him, &c. To which he hath made many promises; but as be­fore we shall not receive and enjoy what is promi­sed, [Page 32] unlesse we perform what is commanded, as doth at large appear, viz.

Not knowing of God, he will not have mercy up­on us, Isa. 27. 11.

Not repenting, we shall assuredly perish, Luke 13. 5.

Not being zealous for him, he will spew us out of his mouth, Rev. 3. 16.

Not being meek, we are an abomination to him, Prov. 3. 32.

Not being merciful, we shall have judgement with­out mercy, Jam. 2. 13.

Not believing in him, we shall all perish, John 3. 18.

Not loving him, we are and shall be accursed, 1 Cor. 16. 22.

Not eating the Flesh, and drinking the Blood of [Page 33] the Son of God, we have no life in us, John 6. 53.

5 An holy Conversation or godliness, hath the pro­mise of this life, and of that which is to come, 1 Tim. 4. 8. It hath the promise of the blessings of this life, Deut. 28. 3, 4, 5, 6. Blessed shalt thou be in the City, and bles­sed shalt thou be in the Field; blessed shalt thou be in the Basket, and blessed shalt thou be in the Store▪ blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out, &c. What shall I say more, Godliness hath all the choice promi­ses of God annexed to it, viz. Godliness doth bring true peace, quiet, and com­fort to the soul; nay, it leads a soul to have com­munion with God and his [Page 34] people; so that Godliness here is the way to eternal glory hereafter.

6 An holy Life and Con­versation is of necessity to distinguish between one that serveth God, and him that serveth him not, viz.

He that is a servant of God will let us know it by his obedience to him, Rom. 6. 16. He that is one of Christs flock will hear and obey his voice, John 10. 27. He that hath an interest in the promises, will cleanse himself from the filthiness of flesh and spirit, 2 Cor. 7. 1. If Christ hath dyed for you, let us see it by your living to him, 2 Cor. 5. 15. He that is Christs will cru­cifie the flesh with the af­fections and lusts, Gal. 5. 24. Those whom Christ [Page 35] hath chosen to salvation, it is through sanctification of the Spirit, and belief of the Truth, 2 Thes. 2. 13. He that hath Faith in Christ, will let it appear by his works, Jam. 2. 18, &c.

7 All sorts of people pre­tending to Godliness agree in this, That there is a ne­cessity of an Holy Life and Conversation, onely the Papist, and Quaker, with some others, lay too great a stress upon it; not consi­dering that we are so far from meriting by our Works of mercy, that our works of mercy stand in need of mercy: but to our work of an holy Life and Conversation, let me in­stance but in two Scri­ptures, Gen. 22. 2, 3, 4. in [Page 36] this Scripture we have the story of Abraham in his holy conversation and obe­dience to God, in offering up his Son. Well, in fine, God commanded him to offer up his Son; in which consider these six things.

1 Had he been to part with a dutiful Servant it had been something; but to part with a dutiful Son that is more.

2 If with a Sonne, had it been an adopted Son, the tryal had not been so great, but this was a natural Son.

3 If with a naturall Son, had it been one of many, the triall had not been so great; but this was his own and onely Son.

4 If with his own and on­ly Son, yet if he had been young, and so likely to [Page 37] have had more, the tryal had not been so great; but he was never like to have more, and this Son was his Isaac, a childe of many prayers and of many pro­mises, in whom his heart delighted.

5 If he had been to part with him by a naturall death in an ordinary way, the tryal had not been so great; but he was to part with him as a Sacrifice, wherein he was to be cut in pieces, &c.

6 But yet had some other man been the Executioner of his Childe, it had been something; but Abraham himself must do this thing: Now consider, how can we be the Children of Abra­ham, except we walk in his steps? he trusted upon [Page 38] God, although he had but his bare word for it, and gave God his own time to make good his own pro­mise; and he was ready to part with the dearest thing for God at the first word, and he believed in Hope, against hope: O! that thou and I could do the same.

One would think that the Love of Christ, the Promises of Christ, the Presence of Christ, the Example of Christ, and the Recompence of Re­ward held forth by Christ, should make us hold on, and hold out; but if great Love, great Mercy, great Forbearance, great Entrea­ties, great Wages, will not prevail with us to forsake our Sins, and lead an Holy [Page 39] Life, Oh! Lord, what will become of us; for without holiness no man shall ever see the Lord, &c.

The second place of Scripture, is Psal. 63. 1, 2. Oh God thou art my God, ear­ly will I seek thee, my soul thirsteth for thee, my flesh longeth for thee, to see thy power, and thy glory, so as I have seen thee in the Sanctu­ary: Here you have desire upon desire, you have the very flower and vigour of his Spirit, the strength and sinews of his Soul, the prime and top of his infla­med affections, all strongly working after a fuller en­joyment of God, and a greater measure of confor­mity to him, in a Holy Life and Conversation. Now Obedience, Sanctification, [Page 40] or an Holy Conversation is necessary,

• 1. In respect of God.
• 2. In respect of our selves.
• 3. In respect of others.

1. It is necessary in re­spect of God.

1 To manifest our Loyal­ty and Subjection to our Dread Sovereign, and Sa­cred Majesty, the Lord of Lords, and King of Kings. Rom. 6. 16. His servants ye are to whom ye obey: whe­ther of sin unto death, or of obedience unto life: see John 8. 34. compared with 2 Pet. 2. 19.

2 It is necessary to glori­fie his name. Matth. 5. 16. Let your light so shine before men; that they may see your good works, and glorifie your Father which is in heaven: [Page 41] see 1 Pet. 2. 12. compared with 1 Thes. 2. 12.

3 To testifie our thank­fulness to God in appoint­ing his Son, our Lord Je­sus Christ, to descend as low as Hell to fetch us from thence; and to ascend up as high as Heaven to carry us thither. In a word, whatsoever we have, we have received from him; whatsoever we are, or have, we owe to him; so that we may say as Paul, Rom. 11. 36. Of him, and through him are all things, to whom be glory for ever. Amen.

4 Good works, or an holy conversation, is necessary to beautifie the Gospel of Christ; Phil. 1. 27. Let your conversation be as be­comes the Gospel of Christ; so 2 Cor. 9. 13. So much [Page 42] for the first of these, good works are necessary in re­spect of God, to shew our obedience, to glorifie his Name, to testifie our thank­fulness, and to beautifie his Gospel, &c.

2. Good Works are ne­cessary in respect of our selves.

1 As they are pipes of con­veyance of both the appre­hension and application of mercy, Psalm 50. 23. To him that ordereth his con­versation aright, will I shew the salvation of God: see Psalm 107. 43. compared with 2 Pet. 1. 10, 11.

2 An holy Conversation is a sweet demonstration of our sincerity and reality; our Saviour saith, a Tree is known by its fruits; so we may know where Faith [Page 43] is by its works, and where Love is by its effects, 1 John 1. 6. If we say we have fellowship with him, and walk in darkness, we lie and do not the truth.

3 They are necessary as to our being and well-being, Psalm 37. 3. Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Mat. 16. 27. He will reward eve­ry man according to his works.

4 This is the way to make our calling and our electi­on sure, 2 Pet. 1. 5. to the 11. verse, for if you do these things you shall ne­ver fall; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

[Page 44] 3. Good works, or an holy Conversation, is ne­cessary in respect of others, Tit. 3. 8. They that have be­lieved in Christ must be care­ful to maintain good works; for these things are good and profitable to men, and that in this four-fold respect.

1 To stop the mouths of wicked men, 1 Pet. 2. 17. For this is the will of God, that with well-doing they may put to silence the ignorance of foolish men. This made wicked Saul say to David, 1 Sam. 24. 17. Thou art more righteous then I, for thou hast rewarded good for evil.

2 To encrease the joy of the Lords people: we read in the second Epistle of John, v. 4. I rejoyced great­ly, that I found of thy chil­dren [Page 45] walking in the truth. It is a great encouragement to one Christian to see the forwardness of another in the wayes of well-doing: see Col. 2. 5.

3 To win others to the em­bracing of the Gospel, and to an Holy Life and Con­versation, 1 Pet. 3. 1, 2. That they may be won whilst they behold your chaste con­versation coupled with fear, &c. most sure it is, that a a man doth teach by his Conversation, as well as by his Doctrine.

4 It is good to others for an example of holiness, John 13. 15. I have done this good work to leave you an example, said our Lord Christ: see 1 Thes. 1. 7. So that ye were examples to all that believe. Many have [Page 46] been convinced by exam­ple to lead an holy Life, that would not by precept. By all which we may see, that an holy Life is neces­sary in respect of God, our selves, and others. Oh! that thou that readest these Lines, and I that write them, might in good ear­nest set about this work, that it might go well with us and our Children, Deut. 5. 29. for this is the way to have the Lords blessing upon us, in all that we set our hands unto, Psalm 1. 3. In this the Children of God are manifest, and the children of the Devil; whosoever doth not righ­teousness is not of God, neither he that loveth not his Brother. Ch [...]ist gave himself for us, that he [Page 47] might redeem us from all iniquity, and purifie unto himself a peculiar people zea­lous of good works. There­fore, Be ye holy, saith the [...]ext, as I am holy; for without holiness no man shall see God, Heb. 12. 14. We shall come now, having gone thus far, to give you the summe of all, with some farther addition and confirmations to the point in hand, and enquire into these four things about an holy Conversation.

• 1. The nature of it what it is.
• 2. The means of attain­ing it.
• 3. The trials of it how it may be known.
• 4. The motives or in­ducements to it.

1 The nature of it what it [Page 48] is. It is an heedful obser­ving the word of God to be our Rule, and his glory our aim, in all our thoughts, resolutions words, and actions, or [...] life ordered according to the Word of God, in ho­liness and righteousnesse, Psal. 119. 9. Luke 1. 75.

In a word, an holy Life is the product or effect of a Work of Grace in our hearts, whereby we are re­newed in the whole man after the image of God, and are enabled more and more to dye unto sin, and to live unto righteousness, Ephes. 4. 14. compared with Rom. 6. 4, 6. An holy Life and Conversation hath two companions, Universality and Sincerity, 1 Tim. 1. 5. Now the end of the Com­mandment [Page 49] is charity, out of a pure heart, and of a good con­science, and of faith un­feigned.

1 Out of a pure heart, not absolutely and com­pleatly purified from all sin, but comparatively, by way of justification, Psal. 51. 7. when we finde con­science give a comfortable testimony of the hearts simplicity and godly since­rity in whatsoever it doth.

2 Of a good conscience, that is not naturally good, but spiritually and superna­turally good; being purged by Christs Blood from dead works, to serve the living God, Heb. 9. 14.

3 Of Faith unfeigned, with­out hypocrisie: now faith is then unfeigned when it hath the true nature of faith [Page 50] in it, when it purifies the heart, Acts 15. 9. and when it doth overcome the De­vil and the world, 1 John 5. 4. so that in all our walkings, be sure to have an eye upon these three things.

1 Be sure you do what you do from a right ground or principal, otherwise it may be said both of thee and me, as it is said of Amazi­ah, 2 Chron. 25. 7, 8, 9. He did that which was right in the sight of the Lord, but not with a perfect heart.

2 Be sure you act by a right Rule; some make their own Wills their rule, others make the Traditions and Examples of men their rule, others make the Light within the rule; but a Christian is to make the [Page 51] Word of God his Rule, and so walk and act as we have Christ, the Prophets, and Apostles for our Ex­ample, that we may go out by the foot-steps of the Flock.

3 Be sure thou hast right ends, low base ends spoil the highestundertakings; so for proof hereof, 1 Cor. 10. 31. Whatsoever you do, let all be done to the glory of God, compared with Col. 3. 17. Phil. 1. 16. and so we shall act from a right ground, by a right rule, to a right end.

1. We should keep our hearts with Solomons dili­gence, Prov. 4. 24.

2. We should keep our eyes with Jobs Covenant, Job 31. 1.

3. We should keep our [Page 52] Tongues with Davids Bri­dle, Psal. 39. 7.

4. We should keep our foot with Solomons guard, Eccles. 5. 1.

In a word, we should not trust any member without its keeper, that so we might carry our selves in all estates, in all conditi­ons, under all administra­tions, both to God and his People, and our relations, as becometh an obedient Christian. Consider, we are his workmanship, let us not defile it, or deface it; we are in his presence, let us not pollute it, by unho­ly and impure actions. Consider, we are of the same houshold with God, he is with us in our natu­ral actions to preserve us, in our recreations to re­strain [Page 53] us, in our publick actions to approve or re­prove us, in our private to observe us, in our steps to watch by us, in our watch­ing to refresh us.

2 The means of attaining an holy Life and conver­sation, I might instance in many, but I shall reduce all to these five heads.

1 Be throughly convinced, and fully perswaded of the necessity of it.

2 Pray earnestly and fre­quently to the Lord to put thee upon it, and to help thee in it.

3 Meditate daily of the hour of Death, the day of Judgement, the joyes of Heaven, the torments of Hell, and the eternity of both.

4 Think much on the great [Page 54] dishonour which an unho­ly life doth cast upon God.

5 Keep thy watch and en­deavour to abstain from all appearance of evil.

1 Be throughly convin­ced and fully perswaded of the necessity of it, viz. ground this in the bottom of thine heart, that with­out holiness no man shall see the Lord, Heb. 12. 14. No unclean person shall enter in­to the Kingdom of God, Rev. 21, 27. &c. Because holi­ness and sanctification is the way in which the Lords people shall be sa­ved. I do not say that this is the way by which, but the way in which he hath chosen us to salvation, saith the Scripture, through sanctification of the Spirit, [Page 55] and belief of the truth, 2 Thes. 2. 13.

2 Pray earnestly and fre­quently to the Lord to put thee upon it, and to help thee in it, Psal. 119. 5. Oh! that my wayes were directed to keep thy Statutes, then shall I not be ashamed, when I have respect to all thy Command­ments, Jer. 10. 23. We have need to seek to the Lord for help, for it is not in man to direct his steps, Prov. 3. 6. In all thy wayes acknowledge him, and he shall direct thy paths. Prov. 16. 9. A mans heart may devise his way, but the Lord dire­cteth his steps, without whom we can do nothing, 2 Cor. 3. 5.

3 Meditate of the hour of Death, day of Judgement, Torments of Hell, and the [Page 56] Joyes of Heaven, and the Eternity of both: if the love of Christ doth not, or will not constrain, if the fear of punishment will not compell, Lord what will become of us! If great love, great mercy, great forbearance, great entrea­ties, great and long wait­ings, great wages will not prevail with us to lead an holy Life, I know not what will? surely we can never serve such another Master as God is, for he doth not onely give us wa­ges, but doth our work for us.

4 Think much upon the great dishonour that an un­holy life doth cast upon God. In a word, it doth cast a treble dishonour on God, viz.

[Page 57] In its malignity, as being 1 most contrary to the pure, unspotted, perfect, and ho­ly nature of God; sinne is as contrary to God, as light to darkness, and Hell to Heaven.

2 In its obstinacy, it oppo­seth the command of God, slights the will of God, and contradicts the design of God, and brings externall, internal, and eternal mi­sery upon the creature, upon persons, and Nati­ons.

3 In its choice, a sinner in living an unholy life choo­seth a base lust, a venomous sin, a crooked way before the new and living way, the sure and safe way, the true and only way that leadeth unto life and blessednesse. In a word, an unholy life [Page 58] puts God upon complain­ing, the Spirit upon grie­ving, and Christ upon bleeding; besides it opens the mouths of enemies, and grieves the people of God.

5 Let us keep up our watch, and stand upon our guard, and at least endea­vour to abstain from all ap­pearance of evil; watch what comes in, and what goes out, and trust no mem­ber without its guard, as we said before, Psalm 119. 9. Wherewith shall a young man cleanse his way? by ta­king heed thereto according to thy word.

3 The Tryals of it, how it may be known, and that I shall reduce to these two general heads, viz.

1. How he that hath, or [Page 59] pretends to it, may clearly discern the truth of it.

2. How others that ob­serve him, and behold him, may judge aright of him.

1 Of the first, how he that hath it may clearly see it, viz.

True obedience hath two companions, universa­lity and sincerity; that is, he hath a respect to all Gods Commandments, Psal. 119. 6. and doth en­deavour to keep them, at least purposingly and en­deavouringly: a will to obey the Lord is all that a blessed Paul can sometimes finde, Rom. 7. 18. Now are there any seeds of true life begun? is there any spark of conviction, or mo­tion of repentance? will thy pulse of remorse beat a [Page 60] little, hast thou a touch of remorse and sorrow, a spark of Contrition, a grain of Faith, a drop of self-deni­al; doth thy spirit long and breathe, although faintly; doth thy pulse beat, although feebly; doth thy heart pant after Christ although but weakly; dost thou endeavour to receive Christ and his Free Grace, though with a shaking hand? well, take thy Evidences from the carriage of thy spi­rit, neither at the best, nor at the worst, but the middle way, which is most thy frame; for if thou judge of thy self at the worst, thou mayest be discoura­ged; and if at the best, thou mayest be deceived; for if we take a prophane man at the best, and a good man at the worst, we shall finde [Page 61] but little difference, viz. we read of Davids murder­ing, we read of Josephs swearing, Jobs cursing the day of his birth, of Jonah vexing, Peter denying, Tho­mas not believing. Again, on the contrary, we read of Pharaoh desiring the Pray­er of Moses, Balaam desiring to dye the death of the righteous, Saul condemn­ing of himself, Ahab hum­bling himself, Nineveh re­penting, Felix trembling: if we now judge by these particular actions, we should justifie those whom the Lord doth condemn, and condemn those whom the Lord doth justifie: Therefore we are not to judge our selves by some particular acts, but by the constant frame and bent of our spirits. A true Chri­stian [Page 62] can say, though I am not what I would be, yet I would be what I should be; there is much blindness with our light, much en­mity with our love, much pride with our humility; so that the best Christian may say, Lord I see, and yet am blinde, I hate and yet I love, I follow and yet I fall, I press forward, and yet I faint,

2 How others that behold him, may and ought to judge of him, viz.

He that is a servant of God will let us know it by his obedience to him, Rom. 6. 16.

He that is a servant of Christ will let us know it by his love to his people, John 13. 35.

He that saith he liveth [Page 63] in the Spirit will let us know it by his walking in the Spirit, Gal. 5. 25.

He that abideth in the Vine, will let us see it by his fruitfulness, John 15. 5.

He that hath faith will shew it us by his works, Jam. 2. 18.

He that is indeed a wise man will let us see it by his good conversation, James 3. 13.

He that hath an interest in the promises will let us know it by his cleansing himself from all filthiness, both of flesh and spirit, 2 Cor. 7. 1. A man must not dance and dine with the Devil, and yet think to lye down with Abraham, Isaac, and Jacob in the king­dom of heaven; most men walk in the broad way, and [Page 64] yet every one thinks to en­ter in at the strait gate, Mat. 7. 13. Prov. 16. 25. It is true, the best Gold hath some dross, the fairest day hath its clouds, the fi­nest linnen hath its spots, and the fairest Garden hath its weeds, and the best Fields hath its Tares, as well as Wheat, and the sweetest fruit some worms; so have the most exact Christians their failings: Wherfore beware of judg­ing men and women ac­cording to some particular actions, but judge accord­ing to the constant tenor of their conversation; for as we said before, if we take a good man at the worst, & a wicked man at the best, we shall finde but little diffe­rence: therefore let us be­ware [Page 65] of condemning those whom the Lord doth justi­fie, and of justifying those whom the Lord does con­demn, for both these are an abomination to the Lord.

4 The motives to it, or powerful prevailing argu­ments to engage us to it, which I shall reduce to these two heads, viz.

• 1. The benefits that we shall gain by it.
• 2. The sad condition of all that want it.

1 The benefits which do re­dound to an holy Life, viz.

He hath the promises of this life, and that which is to come.

He hath a blessing upon his basket and store, and whatsoever he puts his hand unto, all things work together for his good, at [Page 66] the present, fitting him for salvation hereafter; yea, whatsoever losses, crosses, troubles, and trials, perse­cutions, and afflictions be­fal him, it shall redound to the glory of God, and his his own good; and if all this be too little, the Lord is teaching him or her that endeavours to order their conversation aright, to take the glory of his most Holy Name to be their aim, his Word their rule, the Spirit of Truth to be their guide, the Angels to be their guard, & the precious Pro­mises to be their support, and his Sons and Daugh­ters to be their companions here, and company of innu­merable Saints and Angels hereafter, Heb. 12. Yea the Lord shall in the sight and [Page 67] hearing of all the world, call his sanctified ones, as Mat. 25. 34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.

1 Come ye, my friends, my brethren, my people, my undefiled ones.

2 Blessed. Here is our abso­lution from all sins.

3 Of my Father. Here is the Authour from whom proceeds our blessedness.

4 Inherit. Here is our Faith ending in fruition, and the promises in possession.

5 The Kingdom. Behold our birth-right according to Grace, 2 Tim. 1. 9.

6 Prepared. See Gods fa­therly care for his chosen, John 14. 2.

From the Foundation of [Page 68] the world. Oh! the free and eternal love of God to poor miserable man. In a word, there is no place so glorious by creation, so beautiful for delectation, so rich in possession, so com­fortable in habitation; there is joy without sorrow, and pleasure without pain; there is light without dark­ness, mirth without sad­ness, health without sick­ness, wealth without want, credit without disgrace, beauty without blemish, &c. all tears shall be done away, all evils removed, all sinnes abolished, all wants supplied: see Rev. 22. 3. and 21. 4.

Heaven is a City, whose Maker and Builder is God, the City of the living God, Heb. 12. 22. The Court [Page 69] of God and of Christ, wherein are an innumer­able company of Saints and Angels, Heb. 12. 23, 24. It is better sure to creep towards Heaven though through the valley of tears, then to gallop towards hell upon the mountains of pleasure.

2 The sad condition of all that want it; Heb. 12. 14. Follow peace with all men, and holiness, without which no man shall see God. 1 Pet. 1. 15, 16. As he that hath called us is holy, so be ye holy in all manner of conversati­on; because it is written, be ye holy as I am holy. Rev. 21. 27. There shall in no wise enter into heaven any thing that defileth, nor those that work abomination, or make a lye, &c. Well, the holy [Page 70] nature of God will not permit the unclean man or woman to come into his presence; no, Psal. 9. 17. The wicked shall be turned into hell. 2 Thess. 1. 8. The Lord will come in flaming fire, taking vengeance on all them that obey not the Go­spel, &c. In the mean time whilest they remain here they are accursed in their going out, and in their co­ming in, in the basket and in the store, and in every thing that they put their hand unto, Deut. 28. A­gain, consider what names all those who want this ho­ly life and conversation are known by in the Scrip­tures of truth, viz.

Sometimes they are cal­led filthy dreamers, defiling the flesh, Ep. Jude ver. 8. [Page 71] raging waves of the sea, foaming out their own shame, ver. 13. Natural bruit beasts made to be taken and destroy­ed, that shall utterly perish in their own corruption, 2 Pet. 2. 12. Wells without water, clouds that are carried with a tempest, to whom the mist of darknesse is reserved for ever, ver. 17. A generation of vipers, Matth. 3. 7. Ye serpents, how can ye escape the damnation of hell, Mat. 23. 33. In a word, the Scriptures call them Lions for their fiercenes, Bears for their cruelty, and Dragons for their hideousnesse, Dogs for their filthinesse, Wolves and Foxes for their subtlety; if this be not enough, the Scriptures of truth stiles them Scor­pions vipers, thorns, bri­ars, [Page 72] thistles, brambles, stubble, dirt, dust, chaffe, dross, smoak, scum, un­clean birds, Rev. 18. 2.

1 The Devil is said to be their master, Rom 6. 16.

2 The Devil is said to be their father, John 8. 44.

3 The Devil is said to be their Prince, John 12. 31.

4 The Devil is said to be their god, 2 Cor. 4. 4.

Now lay all these things together, and consider if the joyes of heaven on the one hand, and the torments of hell on the other hand, will not prevail with us to witness a holy life and conversation in our pra­ctice, I do not know what will: certainly the sad condition of all that want this holy life will farther appear by these particulars.

[Page 73] His or her sad condition 1 at the hour of death.

2 Their sad condition at the day of Judgement.

3 The torments they are like to suffer in Hell.

4 The duration of that hellish state.

1 Of the hour of Death. Death in Scripture is cal­led the King of Terrours, it hath something to say to every one, and would fain be heard; but most of the sons and daughters of men are not at leasure to hear what he hath to say; they put that off to the last year, and when that is come to the last moneth of that year, and when that is come to the last week of that moneth, and when that is come to the last day of that week, and when [Page 74] that is come to the last hour of that day, and when that is come to the last mi­nute of that hour, not con­sidering that death meets us every where, and enters in at every door, viz. by a full meal, or an empty sto­mach, by much wine or want of wine, by heat or cold, by violent motion or sitting still, by every thing in providence, by every thing in nature, by every thing in chance? well, in comes death and looks you grim and black in the face, then you fall into a cold sweat over all your body, and a trembling in all your joynts; the Head aketh, the Face waxeth pale, the Nose black, the Eye­strings break, the Tongue faltereth, the Throat rat­leth; [Page 75] then come thy friends and trouble thee as fast to have thee put thy goods in order, some crying, some craving, some pittying, some comforting of the sick party: If he look up, he seeth Gods judgements ready to fall upon him; if he look down, he seeth Hell mouth open, ready to receive him; if he look about him, loe a company of evill spirits ready to snatch his soul from him; live he cannot, to dye he is afraid, and what to do he cannot tell: whereas had he lived an holy Life and Conversation, he at the hour of death would now comfort himself, and say as good Hezekiah doth, Isa. 38. 2, 3. Hezekiah prayed and said, Remember now, O [Page 76] Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight; so the Lord added to his dayes fifteen years. Oh! that we were wise, that we understood this, that we would consider our latter end, Deut. 32. 29. and great cause have we so to do, for our body is but a cottage of clay, and that so frail, and crasie, that were it not once or twice a day daubed over, it would fall about our ears. What are our bodies but a Maga­zine and Hospitall of all Diseases, and these are fore-runners of Death: when Diseases are in the House, Death is at the Threshold; when Sickness is in the Chamber, Death [Page 77] is at the Window. Oh! that the Lord would teach us so to number our dayes, that we may apply our hearts unto wisdom.

2 Let us consider his sad condition at the day of Judgement that wants this holy Conversation, viz. there is brought in a Bill of Endictment, never such a Bill put up against the greatest offender in any Court of men. The Bill of Endictment it self runs thus, viz.

1 Thou art here accused for a multitude of sins of omis­sion, neglecting to do thy duty to God, to Superiors, Inferiors, and all Relati­ons.

2 For sinning both secret­ly and openly, to the disho­nour of God, the grief of [Page 78] his people, and opening the mouth of enemies.

3 For sinning against Gods holy Ordinances in neg­lecting or abusing them.

4 For sinning against all Gods Mercies to thee, in abusing health, wealth, liberty, parts, and gifts.

5 For abusing both the Mercies and Judgements of God; therefore now he will deprive thee of the one, and consume thee by the other.

6 For sinning against the checks of thine own Con­science, if Conscience be not a bridle, it will be a whip; if it be not a curb, it will be a scourge; if you will not hear the warnings, you shall feel the lashes of it; if it doth not restrain from sin by admonition, it [Page 79] will put you to pay for sin by contrition, &c.

7 For sinning against the motions of Gods Spirit in resisting and grieving it.

8 For drawing others to sin by your bad examples and courses.

9 For not reproving others for their sin, as if thou wast afraid to speak for God, a­gainst those that disho­noured him.

10 For a world of precious time, which thou hast mis­spent in the world.

11 For a multitude of se­cret unknown sins com­mitted in thy childe-hood, youth, and man-hood, all thy omissions and commis­sions will then come into thy minde.

12 There comes in a long Bill which thou never [Page 80] dreamedst of, much less couldest repent of; igno­rance will be no plea in this Court, all our sinfull thoughts, resolutions, words, and actions, toge­ther with all our commis­sions and omissions, stand up and bear testimony a­gainst thee. Oh! consi­der, if ever any Bill were like unto this; I could al­most say to the Reader, as Nathan to David, Thou art the man. It is true, that in Courts of Justice, exce­ptions against Witnesses are sometimes allowed, but thou canst except against none here, unless it be the devil; but if thou cashire his testimony, what canst thou say against thy partners in sin, do not they know all thy wayes? what canst thou say [Page 81] against good men, that with grief of heart beheld thy sinful courses? what canst thou say against good An­gels that will not belye thee? what canst thou say against thine own consci­ence? what canst thou say against the true and all­knowing God that cannot lye? Then hear the sentence, Mat. 25. 41. Go ye cursed into everlasting fire prepared for the Devil and his Angels.

3. Let us a little consi­der the torments which he is like to suffer in Hell, there shall be punishment without pitty, misery without mercy, sorrow without succour, crying without comfort, mischief without measure, torment without ease; where the worme dieth not, and [Page 82] the fire is never quenched; in which flame thou shalt ever be burning and never consumed, ever dying, and never dye; but here thou shalt be punished with e­verlasting destruction from the presence of the Lord, and from the glory of his power: and so here for want of an holy Conver­sation, thou hast changed Heavens felicity for Hells fury, it is better to creep towards Heaven, though through the valley of tears, than to gallop towards Hell upon the mountains of pleasure.

4 Consider the duration of that miserable estate, Mat. 25. 41. Depart ye cursed in­to everlasting fire; this eter­nal condition admits of no alteration, decay, or con­sumption, [Page 83] future hopes or expectation, waste or dimi­nution; mans eternal condi­tion admits of no mixture or moderation, events or is­sues of Providence; mans eternal condition admits of no comparison or revocati­on, there is no sounding a retreat after we are lanched into this Ocean; millions of ages past away, yet not a minute wasted; this is utter darkness, and black­ness of darkness, weeping and gnashing of teeth, the worm that never dyeth, the fire that never goeth forth, &c. and all this is but the effect and product of an un­holy Conversation. I hope by this time the Reader of these lines findeth a necessi­ty of a serious exhortation to an holy life and conver­sation.

[Page 84] Now to avoid all these miseries, consider what is before written, and these few things following af­ter, and so I close up this little piece, not doubting but by Gods blessing thou mayest gain much by it.

Now then if thou wouldst avoid Hells mise­ry, and obtain Heavens fe­licity, learn these few things and put them in pra­ctice.

1 Keep thy heart with Solo­mons diligence, Pro. 4. 24.

2 Keep thine eyes with Jobs Covenant, Job 31. 1.

3 Keep thy tongue with Davids Bridle, Psal. 39. 7.

4 Keep thy foot with So­lomons guard, Eccles. 5. 1.

That thou and I may do so, let us put on the whole Armour of God, and not [Page 85] trust any member without its keeper.

1 Have a care of spending precious time about things unprofitable or impossible, for mans idle time is the Devils busie time: There­fore seek the Lord while he may be found, and call upon him while he is near.

2 Let thy thoughts which are the first blossom of thy soul be awful and godly, 2 Cor. 10. 5.

3 Let thy speech and talk be seasoned with grace, let it be little and true, profit­able, seasonable, and sa­voury, Prov. 10. 21.

4 Let thy works be profit­able, holy, charitable, and measurable.

5 Let thy carriage or man­ners be grave, courteous, and chearful.

[Page 86] Let thy diet be mode­rate 6 and temperate, bring thine appetite under a rule of reason, that it exceed not the bounds of modera­tion; when thou makest a feast, be not like Dives, who fared deliciously; nor like Martha, troubled about many dishes or varieties.

7 Be content with thine allowance; if thou canst not raise thy estate to thy minde, let us stoop our mindes to our estates.

8 Let thy apparel be sober, neat, and comely, be rather too sparing then over la­vishing, rather abridge thy self of somewhat thou mightest have, then a­bound; rather come short of thine allowance, then any whit at all to exceed it.

9 Let thy recreation be [Page 87] lawful, brief, seldom, and seasonable.

10 Let thy companions be chiefly those that are god­ly, beware of too deep fa­miliarity with wicked ones, for they will talk much to little purpose: see Prov. 4. 14.

11 Let thy sleep be mode­rate, quiet, and seasonable, lie not down to sleep in thy sins, neither sinne in thy sleep.

12 Let thy prayers be short, fervent, frequent, and de­vout; remember Christ prayed often and briefly, and commands us to learn of him.

13 Have a care of spending so much time and pains a­bout the form of godliness, as to neglect the power.

14 Charge thy memory to [Page 88] retain the best things, not forgetting Death, Judge­ment, Punishment, or Glory.

15 If thou wilt live and dye in a continual peace, main­tain a continual warre a­gainst the world, the flesh, and the Devil; if ever we come to Heaven we must fight our every step of our way, step by step, as a Ship cuts out its way in the Sea.

16 Endeavour alwayes to keep thine heart in such a frame that thou mayest be ready to receive or do good.

17 Endeavour to warn them that are unruly, comfort the feeble minded, support the weak, be patient to­wards all men, 1 Thes. 5. 14.

18 Let the Word of God [Page 89] be thy rule, his glory thy aim, his Spirit thy guide, his Angels thy guard, his Promises thy support, his People thy companions, his Ordinances thy de­light.

19 As we do approve of the end which the Almighty aims at, which is the glory of his Name, and the good of his people; so we should like and assent to the way which he doth act in to accomplish the same, which is sometimes by means, sometimes without means, sometimes contra­ry to means, sometimes by small means and inconside­rable.

20 Seriously consider that general which takes in all the former particular rules, Phil. 4. 8. Finally, bre­thren, [Page 90] whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are lovely, whatsoever things are of good report; if there be any vertue, if there be any praise, think on these things, so as to walk in them, or observe and do them; so shalt thou have prudence to guide thy thoughts, to order and grace thy speech, to help thee to understand things present, to guess at things to come, to recall matters past, to possess that you do want, to live long in a little time, and to carry thy self in all states, in all conditions, under all admi­nistrations, both to God and his people, and thy re­lations, as a righteous, o­bedient Christian. It is re­ported [Page 91] of Alexanders bo­dy, that it was of such an exact and excellent consti­tution, that it gave a sweet scent like a perfume; so should a Christians conver­sation be a sweet smelling savour both to God and man; so then thou shalt not be afraid to dye, nor ashamed to live: There­fore let us spend more time and pains about that which will make us live happily, and dye comfort­ably, and reign with Christ eternally. We may assure our selves, it is not the knowing man, nor the talking man, but the doing man that at last will be found the happiest man; for if our knowledge be not turned into practice, the more knowledge we [Page 92] have, the more miserable shall we be: Although no man merits assurance by obedience, yet God usu­ally crowns obedience with assurance. An un­holy Professour shall al­wayes want these things, viz. Comfort and Con­tent; Confidence and Assurance. Read and con­sider these Scriptures, and I have done, leaving thee to him that never forsakes his.

The Scriptures follow, viz.