WE may easily conjecture that matters of extraordinary importance, will oblige us to an inquiry after the most expedient methods, in order to our securing our own interests in them. And there being nothing that in rea­son should have an influence equally effectual on mans affections, with that salvation which the preceding part of this Chapter re­presents, both as noble for its Author, eminent for its Nature, and very worthy on the account of its transcen­dent and wonderful Discovery. Our Apostle thinks it is fit to prevent Enquiries, by an immediate discovery of what will infallibly lead to the fruition of it.

In the Text you have an account of that deportment which doth best become Christians, doth most suit with their Profession, and will most conduce to the salva­tion of their Souls.

• There is first a Duty enjoyned. Be ye holy.
• Then the extent of that Duty. In all manner of con­versation.
• And lastly, the Reason (as some conceive) to enforce the performance. Because he which hath called you is holy.

But (as I conjecture) the degree of holiness we should aim at, as much as may be, to resemble the holiness of him which hath called us.

It concerns the Professors of Christianity to demean themselves suitably to that Profession they make, or to what they be called. There ought to be a great diffe­rence betwixt the behaviours of men when they come to know and own the Doctrines of the Gospel, and what they were whilest they fashioned themselves according to those lusts which domineer'd in their ignorance, as the Apostle speaks in the 14. Verse of this Chapter.

When I have discoursed of the Import of a persons be­ing holy, and have mentioned the obligations which do more especially enforce a holy conversation on the Pro­fessors of Christianity, I will proceed to enquire into the Extent of the Duty; that being the second particular the Text doth afford.

I will neither trouble you nor my self with a particular enumeration of those various and fond notions, which men of different perswasions have broached, when they have undertaken to certifie the World of the true mean­ing of a persons being holy. Some of them either have framed very odd conceits, or else they have seemed to please themselves with what they have judged a Sancti­monious phrase in their discoveries. I leave these canting and wordy persons to ruminate on their own language hoping that time will make them out of love with such unintelligible Gibberish.

A persons being holy (if I mistake not) doth note his peculiar demeanour, which distinguisheth him from men of looser principles, and which explains to others his rea­diness to strive after a greater exactness in his conformity to Gods will. In the 20. of Leviticus and the 24. verse we have God himself giving us the description of a holy people by their separation. I am the Lord your God which have separated you from other people, and ye shall [...] [Page 3]holy unto me, for I the Lord am holy, and have severed you from other people that ye should be mine. The learned Mede tells us, that Holiness consists in discretion, and distinction from other things by way of exaltation, and prehemi­nence.

Those who can jollily take the liberty to be debauch­ed, do (indeed) difference themselves from men of ano­ther strain; but this distinction is not any mark of their holiness, though holiness do necessarily require a discri­mination. For that appropriatedness in a mans demea­nour which doth betoken his Piety, is such as doth be­come remarkable on the account of its eminency or con­formity to rule.

For any one to be holy, is as much as to resign himself to an endeavour, as much as may be, to resemble Gods perfections. This cannot but express it self chiefly by laying a restraint on all the extravagant propensities he shall discern in himself, by denying admittance to the sug­gestions of Satan, by not allowing any temptations to master him, and by disposing and inciting him to Reli­gious duties, Spiritual exercises, Righteous dealings, and Temperate usages.

I would not be mistaken by any when I describe a per­sons holiness by his demeanour, as though I meant that holiness did consist meerly in some outward acts, for it doth principally consist in the frame of the heart, and the inward temper of the person.

To prevent that idle and easie excuse men are apt to make for their miscarriages, viz. that their hearts are as good as the best, though (it may be) their actions and lives are very little better then those of the worst. It may be requisite to delineate holiness in its peculiar, though outward dress. There cannot be a commenda­ble temper in the person, but it will express it self by those worthy acts which be the genuine off-springs of so refined a spirit.

It will appear,

2. That Holiness or a godly conversation is variously enforced on all who profess Christianity, if you observe its agreement with the divine nature. The advantages which Christians have above others in order to their be­ing holy; the import of their Profession; and the more remarkable destructiveness of impiety to such preten­ders.

1. Its agreement with the Divine Nature. No Argu­ment was strong enough to perswade our first Parents in their innocency to offend, but that which came masked with a pretence to make them more eminent resemblers of a Deity. If a devillish Imposture did at first ruine us, when conveighed under a godly Vizard, what should hinder but that the truth of what was then onely preten­ded, should make us vigorous in the pursuit of our reco­very by the same means? It would be the best use we could make of Satans treachery to worst him and save our selves by the right management of his own weapon. Could we argue our selves into holiness by reason of its tendency to promote Gods Image in our souls, we should greatly improve our selves, we should baffle Satan at his own Topick. When malice and envy had wracked the penetrating intellects of the fallen Spirits to make choice of the most plausible motive, with which they might pre­vail with mans unerring nature to disobey; this being pitched on, was deemed without doubt, the most pro­bable to effect the design. Innocency not suspecting the fairest offers, might be entrapped most easily with a dis­guise; but when falshood does not lye in the bottom, only Truth appears in its own garb (one would think) it should then be most attractive.

Those discoveries which our shallow capacities do ad­mit of a Deity, certifie that holiness is most explicative of it. If the most rude and barbarous explain the appre­hensions they have of a God, their account will be, that [Page 5]he is holy. Those who can own any thing at randome for their God, will notwithstanding, ascribe to him an in­communicable eminency, and a transcendent sanctity. And men of all sorts and perswasions can strive to over­vote one another with the most sounding acknowledg­ments that God is holy.

That man must be more then ignorant, who has conversed with the Scripture, and will not own that God has placed his Image in holiness; and that the only way by which we can attain to resemble his perfections, is to be renewed in holiness and righteousness. Whether this do not oblige them who profess Christianity to be holy, I will resign to your free and ingenuous determina­tion.

2. The advantages which Christians have above others in order to their being holy. The increase of helps doth add much to the obligation to performance. He that lies under an equal obligation with others to any concern, may with reason conclude, that it is his duty as well as his interest to improve more propitious opportunities in or­der to his acquitting himself commendably in them.

There can be no dispute about the certainty of mens being engaged in general, to abstain from gross enormi­ties, yea from whatever is any way displeasing to their God, and injurious to their souls, unless such an one should interpose, whose improvement in vice, were enough to make Impudence it self blush.

Who, or where is the man who dares deny the obliga­tion to be as universal as mankind, to withhold our hands from robbing our neighbours, slaying our friends, and murdering our parents? Who doubts of all mens being obliged to abstain from Whoredom, Drunkenness, and such miscarriages? No man will scruple matters atten­ded with such notable evidence, unless it be one whose accustomary concernedness in Vice, has either benighted his understanding, or else perswaded him to believe that [Page 6]his honour does require him to vindicate what he has done, though he would have condemned it in another for a misdemeanour, had not his own example made it authentick.

If all men in general are obliged to a careful and ob­servant demeanour, without doubt the Professors of Christianity are much more obliged.

They have the advantage above others to know more distinctly what things are obliging, and what are not.

They have more perswading Arguments to enforce on themselves.

They have greater assurance of assistance and relief.

They have a more full and certain rule for the gui­dance of their lives by.

And they have their own voluntary obligations, the result of their profession, which bind them to a more worthy deportment then other persons.

3. The Import of their Profession. The very Pro­fession of Christianity doth oblige men to renounce eve­ry sin, and to lead a holy life.

Whoever he be, that either calls himself, or allows others to term him a Christian, and strives not to abstain from every sin, and to behave himself in his several affairs and concerns, godly, righteously, and soberly, is as great an offender (I think) as he who makes it his business to poyson the Air he breaths in with the most open and hor­rid blasphemies, or with the most prodigious execrations and makes no Religious pretences.

That you may not think me over-impudent in beg­ging the Question, I will briefly give you an account of what the profession of Christianity doth mean, from whence you may with ease conclude, that that Profession doth indispensably oblige to a holy life.

The Profession of Christianity doth note the resigna­tion of our selves to be commanded by Christ, and to be imitators of Christ. By having his name called on us [Page 7]we certifie the World that we own his commands to be obliging. We profess we will subscribe to the Doctrine of the Gospel, and that we will answer the design of our Saviours life, sufferings, and death.

The great duty he enjoyns us, is to take care that both our souls and our bodies may be preserved pure, 2 Cor. 7.1. and un­blameable; and that we cleanse our selves from all filthi­ness both of flesh and spirit, yea that we strive to perfect holiness in the fear of God.

The Doctrine of the Gospel, take it which way you will, doth onely teach us this Lesson, viz. To be holy in all manner of Conversation. And whoever does subscribe to that, is concerned to be as good as his word, or else it will be time for him to quit the name of an honest man.

The encouragements which are laid down in the Go­spel, aim at the more effectual incitement of us to the discharge of this duty. The disswasives do all center at the very same point.

The Presidents and Examples of one kind or of another, do design the more eminent advancement of our pra­ctice, by an exemplary warning of us to eschew those miscarriages that our own propensities, or external al­lurements might hazard our sliding into; and by a happy directing us to detain our selves and our several exer­tions, within the Confines of morality and Christianity.

What you would have for a more clear discovery of this I know not, unless you would exact the Expostu­lations and the Sighs of a compassionate Saviour, when any persons do appear refractory. And whoever con­sults the Gospel, will find a plenary satisfaction as to this particular.

St. Paul in the second Chapter of his Epistle to Titus, and the 14. Verse, doth assure us that the design of our Saviours life, sufferings, and death, was to destroy our corruptions, and to purifie us to himself a peculiar people, zea­lous of good works.

If we acknowledge and own these things, we are concerned to walk circumspectly and to be careful that the tenor of our lives may bear a correspondency with the Import of our Profession. How can we be debauched under the Profession of the Christian Faith, but we must confirm that aspersion which intitled our Saviour a Wine-biber, or a Drunkard? Can we be proud or cruel, passionate or revengeful, and yet imagine that we believe the Gospel and that we follow the spotless example of our Saviour? Christianity doth oblige us to the constant amendment of our lives according to the directions of the Gospel, and the faultless pattern of the Holy Jesus.

4. The more remarkable destructiveness of Impiety to such pretenders. Impiety can befriend no man, but it will be most displeasing in its consequences to them who pretend best. God wil call the Heavens to attend, the Earth must hear when Israel will not know, Isa. 1.23. when his people will not consider.

When a difference in circumstances doth augment the sin, Justice cannot admit of an equality in the pu­nishment. He who disobeys wilfully must have many stripes for his correction, Luke 12.46. when his offending partner miscarrying more ignorantly, shall suffer but a few.

It is not a bare profession that makes men really good in Gods esteem: whilest men have so little of Christia­nity, as that they will adventure to maintain, and converse with their Minions, will be drunk for company, will oppress and grind the faces of the Poor, and commit the like offences. The profession of Christianity with which they would flatter themselves into a good and leasant opinion concerning themselves, doth serve to no other purpose, then to post them more unconcer­nedly to their own destruction. He who obeys God sincerely, is the person who secures himself from that vengeance which will overtake the meer Professor [Page 9]with a witness. St. Peter tells us, 2 Pet. 2.21. It were better for us not to have known the way of righteousness, then after we have known it, to turn from the holy commandment deli­vered unto us. Impiety under a Religious Mask, doth seal ruine irrevocably to its Patron.

2. We are now to consider the Extent of this Duty: In all manner of conversation. The Professors of Chri­stianity should take a care that their several behaviours, and in their different capacities, be rendred comely, by a suitableness to that Profession they make.

The profession of Christianity does not only oblige us to abstain from the gross enormities of them who can perswade themselves to believe it is a priviledge to have their Bastards bend their knees and ask them blessing; [...], &c. Macar. Homil. 3. or of those who waste their Time and their Estates by an unnecessary continuance in Taverns and Ale-houses who drink till their heads are so distempered, that they make the very stones in the streets become their Pil­lows; or of those who Emboss every sentence they speak, with a God damn them; or who think they can say but little to the purpose, unless they can frame each syllable (almost) to bid their Maker defiance. The pro­fession of Christianity (I say) does not onely oblige us to abstain from these, and such prodigious offences, but also from many of those particulars which be gene­rally accounted trifles, and very pardonable. The more we profess, the better we should be in all circumstances. I wish heartily that they would better digest this truth, who think themselves too good, and too holy to think well of our English Conformity. And that those who fancie it too defiling a business to speak a favourable word of our Government, Discipline, and Service, would learn to be more clear from Disobedience to the lawful and warrantable, Religious and commendable Praescripts and Institutions of their lawful and godly Su­periours and Governours; from lying, back-biting, cheat­ing, [Page 10]and what are too generally accounted Peccadilloes, then those who be of the other perswasion.

Though singularity, when rightly applyed, is an asper­sion that leaves a very foul stain behind it, yet a restrained and singular deportment properly considered, is so far from being any ones blemish, that it is his greatest glory and beauty.

Men may be ('tis true) and usually are scoffed at by a generation of Monsters, because their behaviours are different from theirs, and by that means more becom­ing Christianity. And the prophaneness of these late Times hath promoted impiety to such an height, that a holy conversation, and so Religion it self, are made the great, or rather the onely objects for wanton wits to try their Mettle on. Those who are stupid to admiration, when otherwise concerned, must be cried up, and applauded for the most ingenuous persons, and greatest wits, meer­ly because they can curse, swear, and damn; because they can talk obscenely, and act irregularly; because they can flirt at Religion, and jear at the regular de­meanors of them, who have digested the principles of Christianity.

All this proceeds from the dissoluteness of mens lives and their unwillingness to be restrained and tied up by the injunctions and rules of what they may term a severe holiness. We are not to regard the ex­travagant and harsh expressions of them who have byassed their Judgments by their Humours; but we should rather incite our selves from thence to a more diligent observance of what St. Paul saith, when he di­rects us, Whether we eat or drink, or whatever we do, to do all to the glory of God.

Though I might much enlarge my discourse by giving an account of what deportments according to the diversity of mens conditions, would most approve their piety to God, yet I will confine my self (to prevent te­diousness) [Page 11]and but briefly mention how we ought more especially to demean our selves in these following instan­ces.

1. In our Religious Exercises.

2. In our ordinary imployments.

3. In our common converse.

4. Under the variety of providential administra­tions.

5. In the general course of our lives.

1. An holy awe and reverent respect to God and our souls, should ever attend us in our religious affairs; our greatest concernedness should express it self principally on those occasions which do present us with the most convenient opportunities to testifie our due resentment of Gods favours, and the true value we set on our own better part.

In the several particulars in which Religion doth branch forth its Exercises, we ought to manifest such a posture of Soul, as is correspondent. For though ho­liness be ever one and the same, yet it doth diversifie its acts according to the alteration of the persons condi­tion or duty.

When we address our selves to God by a Religious presenting our Petitions to him, we ought to accompa­ny our approach with the greatest humility and self abasement, yet with the most importunate and earnest reverence. In our entreaties for these inferiour matters with the truest submission and resignation.

In our Praises we must principally express our grati­tude for spiritual blessings; and we must learn to ascribe them, and all our other enjoyments, to the free good­ness of him who gave them.

In hearing the Word, and attending on God in his other Ordinances, we must keep our hearts, thoughts, and affections, within the enclosures our Religion hath appointed them; we should strive suitably to answer [Page 12]the design of such Institutions. The sense of our wants should affect our hearts, the enjoyment of such means and advantages should exhilerate our spirits. Our de­sires should be much enlarged after the receit of what was intended in the appointment, and what is promised to the right performance. We should treasure up truths in our breasts, and we should intimate the genuine en­tertainment we give them, by the conformity of our lives to them.

2. We should behave our selves in our ordinary im­ployments with a freedom from over-troublesome and disquieting thoughts and cares. We must strive to ma­nage our concerns with prudence and discretion. We must keep these in a due subordination to more noble objects. We must strive to abstain from those miscar­riages, which too commonly attend persons so imployed. And we must learn to make them conduct us to matters of a sublimer nature.

3. In our common converse. Christianity doth not deprive us of our sociableness, but whilest we are in the World, we must converse with those who have an abode in it as well as we, but let us converse with what sorts we will, we must not forget our Christianity.

In our converse with those who are good, we must mutually endeavour the promotion of grace both in our selves and them. Our words and actions should aim at the glory of God, the honour of our Religion, and the encouragement of one another to labour for an increase in our Piety.

In our converse with them who are mastered by worse qualities, we must testifie a dislike of their miscarria­ges by forbearing to imitate them in their mistakes, by a seasonable and rational discovery of the obliquity of their actions, according to our capacities and places. We should strive to divert from what is unbeseeming, by a fit proposal of something more convenient.

4. Under the variety of providential administrations. Gods disposing of us into different capacities, doth call us to a more particular composure of our selves, most agreeable to such a condition. When we are enriched with blessings we must be sober, temperate, and meek, merciful, compassionate, and tender-hearted towards those who are otherwise exercised. When we lie un­der troubles and calamities, we must beware of mur­muring and distrust. We should at such times strive to behave our selves with so much Evenness, that others may have occasion from thence to observe much of a sanctified frame in us. We should be patient, submissive, and contented. We should learn to exercise more grace, and more eminently.

5. In the general course of our lives we should act in­offensively towards all men: so as not to give them any just occasion to be displeased with us. All the passages of our lives should intimate an unwillingness to exaspe­rate or provoke any men, unless our forbearance to sin be that which will incense them. We should be cau­tious of injuring others in their Names, Estates, or any other ways. We should strive to be generally good. We must learn to set a right estimate on godliness, so as to account it our Great, rather Onely gain. We must use Creatures with Moderation, and beware more especially of being ensnared by the over-plentiful use of those things which are good, commendable, and profita­ble, when used with a due observance of those limits which are constituted by Necessity, Religion, or a lawful Recreation.

I shall now labour to perswade you who profess Chri­stianity to observe the Apostles advice, viz. To be holy in all manner of conversation; and by urging these follow­ing considerations.

1. How unbeseeming it is for any men to live unan­swerably to that Profession they bare the World in hand [Page 14]with. Mens mistakes and miscarriages are most noto­rious when they dissent from what they principally pre­tend. Should any one who pretends to Limning annex very considerable blemishes to his several Draughts, he might with reason be deemed much more fit to adhere to some other pretension. Such an one might (indeed) be accomplished to flourish at random with good Pencils, but 'tis pity he should be reckoned amongst them who are their Crafts-masters.

When we profess to delineate Christ, and to give (as it were) a visible draught of the Gospel by our lives, is it not very unhandsome that our actions should onely re­present the deformities of Satan, or that our demeanours should manifest nothing, or at most, what is but little bet­ter then the obliquities of Hell? Our outward beha­viours should be so ordered that men may have good reason from thence to conclude well of our more secret principles.

Whilest we pretend to be instructed by the worthiest Master, and to be Proselytes to the most holy Institu­tions, so long as we profess to imitate the best Presidents and certifie the World that we have the most satisfacto­ry encouragements to the practice of our duties, as well as the most forcible Arguments to confirm our belief, we are concerned to live in a more exemplary and innocent manner then they who pretend no such things. Why do you not inform the World that you are Heathens, or Atheists, rather then Christians, if you resolve that you practices and lives shall be no better then theirs?

That man is as ill shaped as may be, to pretend Alle­giance to an earthly Soveraign, who by his frequent Conspiracies, and his manifold acts of Rebellion dot manifest a disrespect to his Person, and a contempt of his authority, whoever he be that is intemperate, or unclea [...] covetous or malitious, proud or revengeful under the Profession of the Christian Faith, is as really disrespective [Page 15]to his Creator, as he is to his Soveraign, who merits the severest penalties due to a Rebel.

It is a disparagement beyond parallel to a Professor of Christianity, to have it truly said of him that he makes no conscience of his dealings; that he is mastered by his lusts, that he is guided and governed by his passions; and that he makes no more use of his Religion then meer­ly to serve his selfish designs by it.

2. What an affront you offer Christ, what contempt you shew to the Gospel, and what occasion you give the Enemies of the Gospel to persist in their enmity to it, and to open their mouths in derision of it, if you be not holy in all manner of conversation? Christ hath suffered most from his counterfeited friends, and Religion hath recei­ved the deepest wounds from the bad lives of its Pro­fessors.

The misdemeanours of them who have born the Chri­stian name, have writ Impostor on the Saviour of the World; and as long as you profess Christianity without endeavouring to be holy in all manner of conversation, you do no less then approve that Inscription, by subscri­bing your own names to it.

Whoever he be who believes the Doctrines of the Gospel as he ought, can never act with an equal disagree­ment to them, with those who neither assent to the Exi­stence of a Deity, nor the truth of a future Estate. For the sound and rational belief of those things, would en­gage the affections and all the powers of the soul, both by virtue of the intrinsick loveliness of the Objects of our Faith, and the transcendent worth and merits of the Institutor of our Creed.

Malice it self, were it stretched to the height, could not find out a more untoward way to affront our Saviour, than to profess his Faith, and then spit in his Face; to own his Gospel in our words, and then to term it a Ro­mantick [Page 16]Story by our lives. It were much better (I think) for men to speak out, and tell the World plainly, that they judge him a Cheat, and all his Doctrines the idle Fansies of an addle brain, then by their words to own him for their King, and presently to recreate themselves in rebelling against him.

How greatly may we be amazed to hear men make a very commendable Confession of their Faith in Church, and presently see them live at such a rate, as to invite the very Turks and Heathens to dart forth their invectives against our Religion, Trypho objects against the Christians on this manner, [...]. Just. Mart. Dial, cum Tryph. because of their prophaneness? In what manner ought we to resent the Infidels telling the World that they would become Christians, would those who profess Christianity live better then they do?

3. How great the danger is which you incur, if you do not measure your lives by your Profession? Others may be damned at a cheaper or easier rate, then those who will swim to Hell and destruction in nothing but the bloud of Jesus.

If there can be an addition to sorrow and misery a­mongst the tormented, surely he must have it for his share, who has lived a wicked life, under manifold obli­gations to the contrary, and his own acknowledgments of them. To act against forcible ingagements, and in op­position to acknowledgments, doth as well expose to a more severe punishment, as it doth render inexcusable for the fact.

The professed Enemies of the Gospel may escape more easily then those who have made it their business to stab the common Saviour under a pretence of respect; for treachery doth always augment the crime.

It were better you had been amongst them who were punished in Sodom and Gomorrah, or that you had belched forth, Crucifie him, Crucifie him, amongst the Jews, who [Page 17]did it ignorantly, or that for the present you were Hea­thens and Infidels, then to be Christians in name and no more: Because the aggravating circumstances which now increase the offence, could not have concurred to heigh­ten the guilt; and consequently Justice would take care that the sentence should abate the extream rigour of the punishment.

4. How ready those who are prophane and debauched be, to be unholy in all their converses, and this without any obligation at all? The propensity of a different sort to different actions and behaviours, should be a strong perswasive to them who have the advantage on their side. Should you discern any one so inconsiderate, as to throw away his Estate with pleasure and speed, and by that means ruine himself, could you not with ease ar­gue your selves into such an humour as might dispose you to seek after the improvement of your own fortunes with a more notable pleasantness? And whence is it that when you observe others taking much pains to get their final confusion ratified, you do not perswade your selves to be more concerned to gain a greater certainty of your own safety.

Can others prevail with their mouths to belch forth Oaths and Curses, can they even fall on their knees and wish they may be damned, that Satan may take them, and that Hell may swallow them up before their time? Can they lie and cheat, murder and commit adultery? Can they slander and defame? Can they work all sorts of wickedness with greediness, and accomplish diligent searches for to find out sin? and have no obligation or incouragement to these things, unless it be the pleasure of being denied happiness, and excluded Heaven, unless it be the Recreation they shall take in reflecting on the toil they have put themselves to, to gain the very next residences to the Prince of Devils? and cannot you per­swade [Page 18]your selves to be active according to those rules which will direct you to a much better issue? viz. to re­semble your God.

3. The Text does certifie us in the last place, at what degree of holiness we ought to aim. As he which hath called us is holy.

The Apostle doth not mean that we should dream of an absolute, essential, independent, and infinite ho­liness; but that we should constantly aim at higher at­tainments in a derivative holiness, and that we should be thriving in our spiritual estate. We are called on to add one grace to another, till we be made perfect. And St. Paul perswades the Corinthians to perfect holiness in the fear of God. We must not take up our rest at some lower degrees, for (to use the Apostles words) we are not perfect men in Christ, at our first smaterings in Reli­gion.

If holiness be worth our pains and endeavours at all, then the more holiness is without doubt more worthy. For additional degrees of what is valuable or desirable, do merit an increase of our industry.

A proficiency in Holiness does bring us more nigh to our primitive happiness.

This makes us more to resemble the Divine Purity. This sets our hearts and our souls at liberty from their Slavery to Sin, and their inthraldom to Satan.

This preserves us from those Relapses and Declines in which otherwise we should be ensnared.

And this becomes a convictive Argument, to assure us of, and an excellent help to confirm us in the certainty of our being Holy.

How vigorously ought we to apply our selves to the observance of what concerns us so much as this advice of the Apostle doth?

Must we presently give up the ghost? must we sud­denly [Page 19]have our last breath tossed to and again in the empty Air? or must we forth-with approach the Tribu­nal of God, that there might be a survey of our lives? Can we think we should find any cause to complain of our striving to be good?

Were we but to be exercised with some of Satans more rough assaults, could we fansie our selves injurious to our selves, because we had not given him those ad­vantages against us which he sought?

When we reflect on our lives, can it be our trouble that we can spie but few flaws in our past conversation? May not the increase of our bliss perswade us to strive after an eminency in Holiness? If there be degrees of happiness in the presence of God, he is the likeliest person (I suppose) to be most glorious and happy hereafter, who is most holy here; and he cannot in reason be judged the least happy at present.

Let us therefore have our souls over-aw'd by the di­vine Majesty, and let us frequently renew in our selves the sense and belief of Gods purity and omniscience.

Let us study the life, and labour to have our hearts affected with the sufferings of Christ.

Let us keep our eye connstantly on the demeanour of him, who came to be an example for our lives, as well as a propitiation for our sins.

Let us converse much with our duties, and take heed of Cloystering up the Commands of our Re­ligion.

Let us not approach too nigh the borders of Sin, nor be too free with our Christian liberty.

Let us be readier to amend faults in our selves, than to spie them in others.

Let us frequently and fervently implore Divine Assistance to help us to an improvement in grace.

And let it be one great business of our lives tho­roughly [Page 20]to digest Divine Truths, and effectually to press our selves to the observance of them in our several ca­pacities.

By thus doing we may attain to answer the Apostles design, we shall be Holy in all manner of Conversa­tion.

Which God of his infinite mercy grant, for the me­rits of the Holy JESUS: To whom with the Fa­ther, &c.