A HOLY LIFE DESCRIBED, And enforced on Professors of CHRISTIANITY, IN A SERMON Preached at BISHOPS-CASTLE in the County of SALOP, Jan. 31. 1674/ 5.  
By SAM. BOLD Minister of SHAPWICK in DORSETSHIRE.  
LONDON, Printed for Hen. Brome, 1675.   

TO THE READER.  
READER,  
AS it is not my design to endeavour the abuse of your candour or credulity, by being so absurd and uncivil as to strive to impose on you a persuasion that the ensuing Sermon comes into the World only to gratify them whose importunate requests would not admit of a denial; or only to testify my obedience to the forcible commands of them, whose Authority might exact as much as Honesty could grant; or to prevent some surreptitious and false Edition, (let those who have these or the like occasions to excuse and patronise their appearing in Print, make the best use of them they can) for as I have none of these to Apologise for me, so I will not be so morose and humoursome as to expose it to a public view, without giving an hint of what did induce, or rather force me to this publication.  
When the entreaties of some persons had extorted from me a promise to preach in the place, and at the time the Title-page doth inform you, I did resolve to make use of the Sermon I had preached last amongst them, to whom I am more especially related in Dorsetshire. And thus I thought I had no more to do, then to mention to those who should assemble there, what I had lately delivered to others in another place. But it seems the Sermon, or else some passages in the Sermon which take notice of the Vices of the Times, were so ill resented on one hand, or so misrepresented on the other hand, or both, that it was not long before I met with a severe check and reproof for my pains, before some company, in a public place, and from A worshipful justice of the Peace. He was one who neither did live in the Parish, nor had heard the Sermon, but as it was related by one or two very inconsiderable and impertinent persons. I thought that person of quality had been so ingenuous that he would have been satisfied when he perceived I did disown the expressions with which I was charged, because I never used them, (though the expressions I think were warrantable enough) when I offered my Sermon to his perusal, and freely promised to acknowledge my mistake or error in the same Church, would he prove any expression unfit to be used in the Pulpit. This seemed to appease his fury for the present; a fair Copy he must have, which was in a short time prepared for him. Nothing was objected against it (as I could hear) till such time as it seems he was resolved to quarrel whether he had cause for it or not.  
After that I had some intentions to print the Sermon because the report was spread abroad that it could not be maintained; I did resolve to forbear, till greater incivility did force me to let the World understand how unreasonably I was abused. One would think a Gentleman should scorn to be uncivil; but there are some that pretend to Gentility, who do strangely besmear themselves with very ungentile acts. If it were true that words are but wind, yet every one that hath experienced the latter clause of the Proverb, can certify that blows prove unkind.  
The Prophet Isaiah informs us, 
Isa. 29.21.  that there were some who made a man an offender for a word, but now there is such a complexion, that a man shall be made an offender, and punished as such, for the words he never spoke. Did Gentility and Justiceship direct to, and warrant such things, the ingenious (I suppose) would deem it a privilege to be exempted from both. Those who are honest and sober could not but wish they might be delivered from the cruel paws of them who were thus obliged, I do not in the least question but that both the forementioned particulars do dictate more rational procedures. And I verily believe that he is unfit to be esteemed either Gentleman or Justice, or else he acts as neither, who measures his Justice by the Will of his Mistress, and takes an account of his Gentility by the costly Paint, and the Expensive Attire of his Whore. So unhappily are some worshipful Titles dispensed, that some men will claim them, who have little to deserve them, but the Picture of an Ancestor, and a little more than the name of an Estate, neither merited, nor purchased by themselves; or the notorious expense of some Orphan's Portion to amend the deformed face of a wanton Minion.  
Had I discoursed on some disputable and controversial Point, I could not have thought it strange to have met with some opposition; I might with reason have expected that some one or other would have been displeased with me, because I had not been of his persuasion. But when I only treated on a subject which did tend to enforce the observance of those Rules, which direct us to live better than those who neither own a Saviour, nor think themselves obliged to lay any restraint on their vicious inclinations, I did not conjecture I should meet with any one professing Christianity, who would quarrel with a Clergyman because he spoke against Vice and would not applaud Debauchery.  
It has long since been observed that he who follows Truth too near the heels, had need take care lest his teeth be dashed out. I am sure that , he that speaks against Vice has reason to think he escapes very well, if some Hectoring and Majestic Sir, does not on a false information labour to box his ears for his pains, especially if he will not father every absurd and spurious sentence or word, such an ones or his Informers malice dare adventure to charge him with.  
The Psalmist hath deciphered an untoward person, 
Psal. 55.21.  the words of whose mouth were smother than Butter, but war was in his heart; whose words were softer than Oil, yet were they drawn swords. Too many there are now who seem to be resolved that the present Age shall not be exempted from the like Monsters.  
In the Primitive Times none were to be acknowledged Christians, 
Ad Diog.  but those who lived suitably to the Profession they made. And Justin Martyr informs us that the Heathens who persecuted and hated the Christians, could not render any reason why they did so. And now it seems some who profess they are Christians, will act like Heathens under that colour, towards those that will not own that Christianity allows men to be as bad as the Heathens were, or they can desire to be.  
These are those Gentile Creatures who admire none but persons of very mean and base extractions, Persons of no improvement, and as little reason: who intimate by their carriages and respects that they esteem none persons of worth, but such as at their best are only accomplished to rub the heels of a Horse, who dare swear for a Glass of Wine that their Patrons are the greatest Saints on Earth, because their Devotions do all centre at their Miss. These surely are they who think it below them to be honest, who conclude every one a Clown that will not drink the health of a Drab, and a ridiculous person who must make a pause before he proclaims to the World that he is a slave to one whose vileness may render her a Prodigy in Nature.  
Profane and debauched persons cannot endure that their sins should be spoken against; whoever speaks but an ordinary truth, must be thought one that disrespects their persons. They are much of Ahabs' mind, 
1 King. 22.8.  they hate them, for they do not speak good unto them, but evil. None are fit to speak before these Worthies, but those who will sew a Pillow under their Armholes, and daub with untempered Mortar. They are well acquainted with Zedekiah's carriage, he that speaks not to please them, shall be smote on the cheek by them. These men by their actions seem desirous to persuade us to believe the Transmigration of souls; and that as to their own parts, they are Tigers and Goats inspired with their Parent's breath. These are they who carry their Reason in their Scabbards, and have their Arguments at their finger's ends: who have made a football of their Religion and Honesty, and given their Strumpets leave to spurn it into the Confines of Forgetfulness: who drink as though they were resolved to make their souls sops for the Devil: who live as though it were an Article of their Creed, to believe that there is greater happiness in the Embraces of a Courtesan, then in the enjoyment of God Almighty: who talk as though they thought it their greatest Rhetoric to rail at the Ministry. Their speech does please them best, when they tell, their Companions, they hate the Cloth because the Clergy does wear it: who can laugh till their sides ache, when they or their Parasites strain to mention them with a term of disgrace. These are surely our Pert ones, who think they are Gentlemen, because they can look big, walk with state, wear a Dagger by their sides, drink profoundly, and love a Wench better than their Wives. From these and the like we may well pray, Good Lord deliver us.  
I appeal to all the intelligent persons who heard me preach, whether the following Sermon be not a punctual account of what was spoken in the Pulpit.  
I wish no worse to all who are disposed to quarrel at the Sermon, or with its Composer, then that they may know themselves, love, honour, and serve their Maker; let Reason have its due, value their souls aright, profess more, and live better.  
And now Reader, no more is requested, but that you will read without prejudice and judge as you shall find cause, by him who is  
Yours to serve you SAM. BOLD.   
1 PET. 1.15. 
But as he which hath called you is holy, so be ye holy in all manner of Conversation.  
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 man's 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 Inquiries, 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 enjoined. 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 aught 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 whilst they fashioned themselves according to those lusts which domineered 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 inquire into the Extent of the Duty; that being the second particular the Text doth afford.  
I will neither trouble you nor myself with a particular enumeration of those various and fond notions, which men of different persuasions have broached, when they have undertaken to certify 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 loser 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 〈◊〉 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 pre-eminence.  
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 man's 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 God's perfections. This cannot but express itself chief 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 deal, 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 merely 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 easy 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 than 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 itself by those worthy acts which be the genuine offsprings 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. It's agreement with the Divine Nature. No Argument was strong enough to persuade 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 devilish Imposture did at first ruin us, when conveyed under a godly Vizard, what should hinder but that the truth of what was then only 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 Satan's treachery to worst him and save ourselves by the right management of his own weapon. Can we argue ourselves into holiness by reason of its tendency to promote God's Image in our souls, we should greatly improve ourselves, 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 man's 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 falsehood does not lie 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, certify 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 he is holy. Those who can own any thing at random for their God, will notwithstanding, ascribe to him an incommunicable eminency, and a transcendent sanctity. And men of all sorts and persuasions can strive to over-vote one another with the most sounding acknowledgements that God is holy.  
That man must be more than 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 men's 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 itself 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 men's 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 persuaded him to believe that 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 authentic.  
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 persuading 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 than 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 poison the Air he breathes 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 ourselves to be commanded by Christ, and to be imitators of Christ. By having his name called on us we certify 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 Saviour's life, sufferings, and death.  
The great duty he enjoins 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 ourselves 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 only 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 dissuasives do all centre at the very same point.  
The Precedents 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 ourselves 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 Saviour's life, sufferings, and death, was to destroy our corruptions, and to purify 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 entitled 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 will 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 God's esteem: whilst 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 mere Professor 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 ruin 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 rendered 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 persuade themselves to believe it is a privilege to have their Bastards bend their knees and ask them blessing; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Macar. Homil. 3.  or of those who waste their Time and their Estates by an unnecessary continuance in Taverns and Alehouses 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 only 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 hearty 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 fancy 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 Superiors and Governors; from lying, backbiting, cheating, and what are too generally accounted Peccadilloes, than those who be of the other persuasion.  
Though singularity, when rightly applied, 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 one's 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 profaneness of these late Times hath promoted impiety to such an height, that a holy conversation, and so Religion itself, are made the great, or rather the only 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, merely because they can curse, swear, and damn; because they can talk obscenely, and act irregularly; because they can flirt at Religion, and jeer at the regular demeanours of them, who have digested the principles of Christianity.  
All this proceeds from the dissoluteness of men's 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 biased their Judgements by their Humours; but we should rather incite ourselves 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 men's conditions, would most approve their piety to God, yet I will confine myself (to prevent tediousness) and but briefly mention how we ought more especially to demean ourselves in these following instances.  
1. In our Religious Exercises.  
2. In our ordinary employments.  
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 reverend respect to God and our souls, should ever attend us in our religious affairs; our greatest concernedness should express itself principally on those occasions which do present us with the most convenient opportunities to testify our due resentment of God's 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 diversify its acts according to the alteration of the persons condition or duty.  
When we address ourselves 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 inferior 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 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 receipt 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 ourselves in our ordinary employments 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 employed. 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 whilst 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 ourselves 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 testify 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. God's disposing of us into different capacities, doth call us to a more particular composure of ourselves, most agreeable to such a condition. When we are enriched with blessings we must be sober, temperate, and meek, merciful, compassionate, and tenderhearted 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 ourselves with so much Evenness, that others may have occasion from thence to observe much of a sanctified frame in us. We should be patiented, 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 Only 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 persuade 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 bore the World in hand with. men's mistakes and miscarriages are most notorious when they descent 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 pretention. 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 only represent the deformities of Satan, or that our demeanours should manifest nothing, or at most, what is but little better than 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.  
Whilst 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 Precedents and certify 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 than they who pretend no such things. Why do you not inform the World that you are Heathens, or Atheists, rather than Christians, if you resolve that you practices and lives shall be no better than theirs?  
That man is as ill shaped as may be, to pretend Allegiance to an earthly Sovereign, 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 malicious, proud or revengeful under the Profession of the Christian Faith, is as really disrespective to his Creator, as he is to his Sovereign, 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 deal; 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 merely to serve his selfish designs by it.  
2. What an affront you offer Christ, what contempt you show 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 intrinsic loveliness of the Objects of our Faith, and the transcendent worth and merits of the Institutor of our Creed.  
Malice itself, 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 Romantic 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 Fancies 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 profaneness? In what manner ought we to resent the Infidels telling the World that they would become Christians, would those who profess Christianity live better than 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, than those who will swim to Hell and destruction in nothing but the blood 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 acknowledgements of them. To act against forcible engagements, and in opposition to acknowledgements, 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 than 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, Crucify him, Crucify him, amongst the Jews, who 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 extreme rigour of the punishment.  
4. How ready those who are profane 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 persuasive 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 ruin himself, could you not with ease argue yourselves 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 persuade yourselves 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 encouragement 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 persuade yourselves 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 certify 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 persuades 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 smatering in Religion.  
If holiness be worth our pains and endeavours at all, than 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 ourselves 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 have our last breath tossed to and again in the empty Air? or must we forthwith 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 Satan's more rough assaults, could we fancy ourselves injurious to ourselves, 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 spy but few flaws in our past conversation? May not the increase of our bliss persuade 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 overawed by the divine Majesty, and let us frequently renew in ourselves the sense and belief of God's 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 Cloistering 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 ourselves, than to spy 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 to digest Divine Truths, and effectually to press ourselves 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, etc.  
FINIS.