The answer of a good conscience toward God.-1 Peter iii. 21.

THE Conscience of man is never rightly at peace in itself, till it be rightly persuaded of peace with God, which while it remains filthy, it can not be; for he is holy, and iniquity can not dwell with him. What communion betwixt light and darkness? 2 Cor. vi. 14. So then the conscience must be cleansed, ere it can look upon God with assurance and peace. This cleansing is sacramentally performed by baptism; effectually, by the Spirit of Christ and the blood of Christ; and he lives to impart both; therefore here is mentioned his resurrection from the dead, as that, by virtue whereof we are assured of this purifying and peace. Then can the conscience, in some measure with confidence, answer, Lord, though polluted by former sins, and by sin still dwelling in me, yet thou seest that my desires are to be daily more like my Saviour; I would have more love and zeal for thee, more hatred of sin. It can answer with St. Peter, when he was posed, Lovest thou me? Lord, I appeal to thine own eye, who seest my heart; Lord, thou knowest that I love thee; at least I desire to love thee, and to desire thee; and that is love. Willingly would I do thee more suitable service, and honor thy name more; and I do sincerely desire more grace for this, that thou mayest have more glory; and I entreat the light of thy countenance for this end, that, by seeing it, my heart may be more weaned from the world, and knit unto thyself. Thus it answers touching its inward frame, and the work of holiness by the Spirit of holiness dwelling in it. But, to answer justice, touching the point of guilt, it flies to the blood of sprinkling, fetches all its answer thence, turns over the matter upon it, and that blood answers for it; for it doth speak, and speak better things than the blood of Abel; speaks full payment of all that can be exacted from the sinner; and that is a sufficient answer.

The conscience is then, in this point, at first made speechless, driven to a nonplus in itself, hath from itself no answer to make; but then it turns about to Christ, and finds what to say: Lord, there is indeed in me nothing but guiltiness; I have deserved death; but I have fled into the city of refuge which thou hast, appointed; there I resolve to abide, to live and die there. If

justice pursue me, it shall find me there: I take sanctuary in Jesus. The arrest laid upon me, will light upon him, and he hath wherewithal to answer it. He can straightway declare he hath paid all, and can make it good. He hath the acquittance to show; yea, his own liberty is a real sign of it. He was in prison, and is let free, which tells that all is satisfied. Therefore the answer here rises out of the resurrection of Jesus Christ.

And in this very thing lies our peace, and our way, and all our happiness. Oh! it is worth your time and pains, to try your interest in this; it is the only thing worthy your highest diligence. But the most are out of their wits, running like a number of distracted persons, and still in a deal of business, but to what end they know not. You are unwilling to be deceived in those things which, at their best and surest, do but deceive you when all is done; but are content to be deceived in that which is your great concernment. You are your own deceivers in it; gladly gulled with shadows of faith and repentance, false touches of sorrow, and false flashes of joy, and are not careful to have your souls really unbottomed from themselves, and built upon Christ; to have him your treasure, your righteousness, your all, and to have him your answer unto God your Father. But if you will yet be advised, let go all, to lay hold on him: lay your souls on him, and leave him not. He is a tried foundation-stone, and he that trusts on him, shall not be confounded.

Strengthened with all might, according to his glorious power, unto all tience and long-suffering with joyfulness.—Col. i. 11.

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THESE last words, with joyfulness, determine the character of true and Christian patience; for hereby it is distinguished from that which is philosophical and hypocritical. That which is philosophical (such as is celebrated in the instance of Socrates) had not this spiritual joy united with it; that which is hypocritical hath inward repining: that alone which is Christian professes joy and spiritual cheerfulness in the midst of calamities. They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.

But an objection is raised from the passage before adduced,

namely, Ye shall lament, but the world shall rejoice: therefore the afflictions of the godly (it is said) do not produce gladness, but grief and tears. That opinion of the Philosopher in his Ethics, is also well known. That fortitude is occupied about a troublesome and unpleasant object, and therefore it is sufficient if a brave man be not sad, although he may not be joyful.

I answer, This gladness is not concerning the object of patience, for that inflicts pain; but concerning the act, the advantage, and the end; for the consideration of these produces gladness. To rejoice concerning an object is not suitable to every virtue; for there is some kind of virtue to which it pertains to grieve about its object, as penitence: but to rejoice concerning its own act pertains to every virtue; because to every one endued with virtue, it is delightful to exercise himself according to the habit of that virtue. Whence even the penitent himself rejoices, though it be at his own sorrow: so the brave and patient are made joyful by the very exercise of fortitude and patience, although from the objects of these virtues they feel grief and pain.

But this joyfulness, which arises from the consideration of its own virtuous and praiseworthy employ, is not that which the apostle chiefly regarded; but rather that which arises from confidence of the Divine love; from a sure knowledge that all our afflictions work together for the good of our souls; from the certainty of deliverance, and the hope of glory. For so says the apostle, All things work together for good to them that love God. And in the Epistle to the Philippians, In nothing terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation. And the Saviour, When ye shall be persecuted, rejoice; because great is your reward in heaven. Gregory says, "The more severely I am oppressed with present evils, the more certainly I anticipate future joys."

"Will ye comfort yourselves in misery, by denying the existence of delight, And from experience in woe, will ye reason that none are happy? Joy is not in your path, for it loveth not that bleak broad road, But its flowers are hung upon the hedges that line a narrower way; And there the faint travellers of earth may wander and gather for themselves,

To soothe their wounded hearts with balm from the amaranths of heaven."

By whom the world is crucified unto me, and I unto the world.-Gal. vi. 14.

YOUR crucifixion to the world by the cross of Christ, will be one of the clearest and surest evidences of your sincerity; and so may afford you abundant help for the conquering of your doubts, and the ascertaining your salvation. When, on the contrary, an unmortified, worldly mind, is the certain and common mark of a miserable hypocrite. I know a melancholy man may be so weary of the world, as to be impatient of his life; but to prefer the Lord and everlasting life before it, in our practical estimation, and resolution, and endeavors, is the very point of saving sincerity, and the specifical nature of true sanctification: and other marks must be reduced unto this.

More particularly, 1. If you look to the understanding, this crucifixion to the world is a very great part of the wisdom of the soul. For wherein doth wisdom more consist, than in judging of things as indeed they are, and especially in matters of greatest moment? He therefore that is crucified to the world, must needs be wise; and whatever his knowledge and reputation may be, he that wants this must needs be a fool. Is that a wise man that knoweth the times and seasons, and how to do this and that in the world, and knoweth not how to escape damnation, nor where his safety and happiness must be sought? And is not he a wiser man that can see the snares that are laid for his soul, and so escape the burning lake; than he that will sell his Saviour and his soul for a little pleasure to his flesh for a moment? I make no doubt, but the weakest man or woman that practically knows the vanity of this world, and the desirable excellency of God and glory, is a thousandfold wiser than the most famous princes or learned men that want this knowledge. I will never take that man for a fool, that can hit the way to heaven; nor that for a wise man, that can not hit it. It is the greatest matters that try men's wisdom, though childish wit may appear in trifles.

2. To be crucified to the world is the certain effect of a living, effectual faith. The dead faith that James speaks of, may move you to so much compassion as to say to the poor, "Go in peace; be warmed and filled." But it will not so far loose you from the

world, as to persuade you to part with it to supply his wants: at least you will never be persuaded to part with all and follow Christ, till the belief of a treasure in heaven do persuade you to it. Can you say from your hearts, Let all go, rather than the love of God? And in a case of trial, do you certainly find that there is nothing so dear to you, which you cannot part with for God and the hopes of everlasting life? This is a sign of an effectual faith; for neither nature nor common grace did ever bring a soul so high.

3. It is also a certain evidence of unfeigned love. For wherein is love so clearly manifested, as in the highest adventures for the person whom we love, and in the costliest expressions of our love when we are called to it? Then it will appear that you love God indeed, when there is nothing else that you prefer before him, and nothing but what you lay down at his feet; when the greatest professors that love the world, do show that the love of the Father is not in them, so far as it is loved.

4. To be crucified to the world and alive to God, is the very honesty, and chastity, and justice of the soul. This is your fidelity to God, in keeping the holy covenant that you have made with him in Christ. This is your keeping yourselves unspotted from the world, and undefiled by it; when the friends of it live in its adulterous embracements. Thus do you give the Lord his own, even both the creature and your hearts; when worldlings do unjustly rob him of both. This is the great command and request of God," My son, give me thy heart." Give him but this, and he will take it as if you gave him all; for indeed the rest will follow this. But if you give the world your hearts, God will take all the rest as nothing.

The woman then left her water-pot, and went her way into the city, and saith to the men, Come, see a man, which told me all things that ever I did: Is not this the Christ ?—John iv. 28, 29.

WE require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time saith, Except a man take up his cross and follow me, he is not worthy of me; at another,