manner of converfation; whitherfoever you turn your felves, whatfoever you converfe with, you are still to be holy: So that not to be holy in all things, is to be holy in nothing as you ought to be. Nothing less than all holinefs will terve your turn, it must be holinefs in all manner of conver/ation.

1. You must be all holy fubjective, in refpe& of your felves: You must be all over holy: All the faculties of your fouls must be holy, and fo muft all the members of your body be holy too: Your understandings fhould be holy, your judgments holy, your confcience holy, your wills holy, your memories holy, your affections all holy: You should have holy loves and holy hatreds, holy joys and holy griefs, holy hopes and holy fears, holy defires and holy deteftations. Thus that Soul that is holy at all, it is all holy; it is like that part of the temple that was called Janctum Janitorum, the holy of holies, where there was nothing but what was holy in an eminent and peculiar manner. And as the foul of a true faint is thus like the holy of holics, fo is his body like the other parts of the temple, where all the inftruments and utenfils in their feveral kinds were facred and holy. There was the holy oile, the holy perfume, the holy garments, every thing was holy; nothing unclean, nothing common or profane was to come thither. Thus it is with every true faint; his body is the temple of god, for the spirit of god dwelleth in

bim,

him, Cor. iii. 16. And therefore all the members or inftruments of it fhould be holy, the eyes the ears, the tongue, the hands, the feet, and every thing elfe holy, all reduced to an holy temper, and employed always about holy defigns and projects, devoted wholly and solely to the honour and glory of God, 1 Cor. vi. 19, 23. Hence the apoftle prays the Theffalonians might be fanctified wholly in fpirit, and foul, and body, I Theff. v. 23. Where by the fpirit we are to understand, as the antient fathers did, the highest part of man, his reafon and understanding; by the foul we are to understand the electrive part, the will, which in fcripture is frequently called the foul; by the body we are to understand the brutish or fenfitiv part; fo that these are three parts make up the whole of a man; and therefore the apoftic defires that all three might be fanctified, that fo the whole man might be holy. From whence it is plain, that fanctification is of the whole man, not only of any part or parcel of it If the whole be not holy the whole is finful: If a man be not thoroughly fanctified fo as to have all the powers of his foul restored to their proper temper and conftitution, he can be holy in nothing, much less in all manner of converfation.

2. TRUE holiness is univerfal alfo in respect of the object: it bath respect unto all the commands of God, Pfal. cxix. 6. It equally refpecteth the commands of both tables, and eve

ry

ry command that is in either of them, in exercifing whatfoever graces, performing whatsoever duties we owe either to God or man. This is to be holy in all manner of converfation indeed, when we carry our felves after an holy and godly manner towards all perfons whatfoever that we converfe with, as the apoftle did, Ats. xxiv 16.

ift. He that is truly pious hath befure a great care to pay homage and worship which he oweth to Almighty God, not only loving him, longing for him, rejoicing in him, trufting on him, and fearing him above all things in the world befides, as I have fhewn already; but likewife performing all fuch external worship which is due unto him, with that reverence and devotion as becometh fo great a work as that is. For he that is not holy in his converfation towards God, be fure can never be holy in his converfation towards men. But in performing our duties unto Almighty God, we do in our capacity converfe with himself, and therefore ought to have a fpecial regard to our outward as well as inward deportment before him. As our thoughts are all the while to be fixed upon him, and our affections moved fuitably unto him, fo are our outward geftures alfo to be feemly and reverent towards him, fuch as may teftify our acknowledgment of his fupreme authority over us, and our conftant dependence upon him. Hence Solomon commands, Ecclef. v 1. Keep thy foot when thou goeft to

the

the house of God; where the part is put for the whole, the feet for all the body. And if we muft take care of our very feet, the lowest part of our body, much more of our hands and eyes, and heads, and all other members of our body, to fee. that they deport themselves so as to express and manifeft our fear and dread of him, before whom

we are.

THUS Mofes was commanded to uncover his feet when he drew near to God. Exod. iii. 5. and to was Fofbua, Fob. v. 15. Whence difcalceation or uncovering the feet was always used as an expreffion of reverence to God in the Eaftern churches, etpecially among the Jews; as the uncovering the head is ftill among us. And whofoever dare prefume to offer up his prayers, or to perform any religious duty to the most high God in an unfeemly or irreverent manner, he thereby manifefteth himself to be an unholy and profane perfon, one that hath not any true fense of God's power and majefty upon his heart; for if he had, he could not but abhor himself, and repent in duft and afhcs, and fo carry himfelf with all humility and reverence imaginable before him: As indeed we are all commanded to do. Levit, x. 3. For to fanctify the Lord is nothing cife but to agnize and exprefs our acknowledgment of his fanctity or holines, that is, of his fupreme excellency, power and fuper-eminency over us and all the world. But how can we poffibly do this if we behave our felves no other wife

ther wife in his prefence than as if he was our fellow-creature? Is this to worship him? Or to celebrate his praise and glory? Is this to fanctify him when we draw nigh unto him? How can that man be faid to fanctify the Lord of hosts in praying to him, who dares at the fame time to fit as confidently before him, and talk as malapertly to him as if he was but his fellow-worm? How can that man he said to fanctify the Lord of hofts, in hearing of his word, who at the fame time thinks fcorn to veil his bonnet. or uncover his head before him? How can that man be faid to fanctify the Lord of hofts? in receiving the body and blood of his only Son, who at the fame time will not vouchfafe him fo much as his kuce in honour to fo great a mercy as this is? Is this to fanctify the Lord of hofts? Or rather, what is, if this be not to confront his Majefty, to profane his ordinances, to villify his word, to delpife his prefence, and to difparage the greatest of his mercies as nothing worth? And yet, how many are among us, who would therefore be accounted more holy than others, because they are fo unholy themfelves as to exprefs no reverence or folemnity at all in the holy prefence of the molt holy God? But as for you, if ever you defire to manifeft your felves to be holy indeed, whenfoever you converfe with the most high God in his facred ordinances, you must be fure to behave your felves with that fhamefacednets and modefty, with that reverence and humility, as be

cometh