Religion itself remains still the same. Whatsoever be the failings and blots of one or more who profess it, it is itself pure and spotless. If it teach not holiness, and meekness, and humility, and all good, purely, then except against it. But if it be a strait golden reed by which the temple is measured, Rev. xxi, 15, then let it have its own esteem both of straitness and preciousness, whatsoever unevenness be found in those who profess to receive it.

Suspect and search yourselves, for this evil of evil-speaking. Consider that we are to give an account of words; and if of idle words how much more of lying or biting words! Learn more humility and self-censure. Blunt that fireedge upon your own hard and disordered hearts, that others may meet with nothing but charity and lenity at your hands.

But particularly beware of this, in earnest or in jest, to reproach religion or those who profess it. Know how particularly the glorious name of God is interested in this matter; and they who dare affront him, what shall they say? How shall they stand, when he calls them to account? If you have not attained to it, yet do not bark against it, but the rather esteem highly of religion. Love it and the very appearance of it, wherever you find it. Give it respect and your good word at least; and, from an external approbation, O that you would aspire to inward acquaintance with it, and then no more were needful to be said; it would commend itself to you sufficiently. But, in the mean time, be ashamed, be afraid of that professed enmity against God that is amongst you, a malignant hateful spirit against those who desire to walk holily, whetting your tongues against them.

Consider, what do you mean? This religion which we all profess, is it the way to heaven or is it not? Do you believe the gospel or not? If you do not, what do you here? If you do, then you must believe too, that those who walk closest by this rule are safest, those who dare not share in your oaths, and excessive cups, and profane conversation. What can you say? It is not possible to open your mouth against them without renouncing this word and faith; therefore either declare you are no

Christians and that Christ is not yours, or in his name I enjoin you, that you dare no more speak an ill word of Christianity, and the power of religion, and those who seek after it. There are not many higher signs of a reprobate mind, than to have a bitter virulent spirit against the children of God. Seek that tie of affection and fraternity, on which the beloved apostle, St. John, lays such stress, when he says, Hereby we know that we are passed from death unto life, because we love the brethren.

But because these hissings are the natural voice of the serpent's seed, expect them, you that have a mind to follow Christ, and take this guard against them that you are here directed to take; Having a good conscience.

It is a fruitless debate, whether conscience be a faculty or not. As in other things, so in this which most of all requires more solid and useful consideration, the vain mind of man feedeth on the wind, loves to be busy to no purpose. How much better is it to have this supernatural goodness of conscience, than to dispute about the nature of it! to find it duly teaching and admonishing, reproving and comforting, rather than to define it most exactly! When all is examined, conscience will be found to be no other than the mind of man, under the notion of a particular reference to himself and his own actions. And there is a two-fold goodness of the conscience, purity and tranquillity; and this latter flows from the former, so that the former is the thing we ought primarily to study, and the latter will follow of itself. For a time indeed the conscience that is in a good measure pure, may be unpeaceable, but still it is the apprehension and sense of present or former impurity that makes it so; for without the consideration of guiltiness, there is nothing that can trouble it: it cannot apprehend the wrath of God, but with relation unto sin.

The goodness of conscience here recommended, is, the integrity and holiness of the whole inward man in a Christian. The ingredients of it are-a due light or knowledge of our rule; o much light, so much knowledge of the will of God, as may teach us how to act, and speak, and think, as in his presence ;-a constant regard and using of this light, applying it to all things; not sleep

ing, but working by it; still seeking a nearer conformity with the known will of our God; daily redressing and ordering the affections by it; not sparing to knock off whatsoever we find irregular within, that our hearts may be polished and brought to a right frame by that rule;and 1 John iii. 3. for the advancing of this work, there is also needful a frequent search of our hearts and of our actions, not only to consider what we are to do, but what we have done. These reflex inquiries, as they are a main part of the conscience's proper work, are a chief means of making and keeping the conscience good, first by acquainting the soul with its own state, with the motions and inclinations that are most natural to it, secondly by stirring it up to work out and purge away the pollution it hath contracted by any outward act or inward motion of sin; and, thirdly, this search both excites and enables the conscience to be more watchful, teaches how to avoid and prevent the like errors for the time to come. As wise men labor to gain thus much out of their former oversights in their affairs, to be the wiser and warier by them, and lay up that as bought wit which they have paid dear for, and therefore are careful to make their best advantage of it, so God makes the consideration of their falls preservatives to his children from falling again, makes a medicine of this poison.

Thus, that the conscience may be good, it must be enlightened, and it must be watchful, both advising before and censuring after, according to that light. The greater part of mankind little regard this. They walk by guess, having perhaps ignorant consciences. Yea, how many consciences are without sense, as seared with an hot iron, so stupified, that they feel nothing! Others rest satisfied with a moral righteousness, an imagined goodness of conscience, because they are free from gross crimes. Others know the rule of Christianity, yet study not a conscientious respect to it in all things they cast some transient looks upon the rule and their own hearts, it may be, but sit not down to compare them, make it not their business, have time for any thing but that. They do not, with St. Paul, exercise themselves in this, to have a conscience void of offence towards God

and men. Think you, while other things cannot be done without diligence and intention, that this is a work to be done at random? No, it is the most exact and curious of all works, to have the consience right and keep it so; as watches or other such neat pieces of workmanship, except they be daily wound up and skilfully handled, will quickly go wrong. Yea, besides daily inspection, conscience should, like them, sometimes be taken to pieces and more accurately cleansed, for the best kept will gather soil and dust. Sometimes a Christian should set himself to a more solemn examination of his own heart beyond his daily search; and all little enough to have so precious a good as this, a good conscience. They who are most diligent and vigilant, find nothing to abate as superfluous, but still need of more. The heart is to be kept with all diligence, or above all keeping. Corruption within is ready to grow and gain upon it, if it be never so little neglected, and from without to invade it and get in. We breathe in a corrupt infected air, and have need daily to antidote the heart against it.

You that are studying to be excellent in this art of a good conscience, go on, seek daily progress in it. The study of conscience is a more sweet profitable study, than that of all science, wherein is much vexation, and, for the most part, little or no fruit. Read this book diligently, and correct your errata by that other book, the word of God. Labor to have it pure and right. Other books and works, however curious, shall not appear, but this is one of the books that shall be opened in that great day, according to which we must be judged.

On this follows a good conversation, as inseparably connected with a good conscience, Grace is of a lively active nature, and doth act like itself. Holiness in the heart will be holiness in the life too; not some good actions, but a good conversation, a uniform even tract of life, the whole revolution of it regular.

But observe here the order of these two, and the principle of both. The order-first the conscience good, and then the conversation. Make the tree good, and the fruit will be good, says our Saviour. So here, a good conscience is the root of a good conversation. Most

men begin at the wrong end of this work. They would reform the outward man first: that will do no good, it will be but dead work,

The principle of good in both is Christ; Your good conversation in Christ. The conversation is not good, unless in him; so neither is the conscience. In him as to our persons; we must be in him, and then the conscience and conversation will be good in him. The con science that is morally good, having some kind of virtuous habits, yet, being out of Christ, is nothing but pollution in the sight of God. It must be washed in his blood ere it can be clean. All our pains will not cleanse it, floods of tears will not do it; it is blood, and that blood alone, that hath the virtue of purging the conscience from dead works. In him as the source of grace, whence it is first derived, and always fed, and maintained and made active. A Spirit goes forth from him that cleanseth our spirits, and so makes our conversation clean and holy.

If thou wouldst have thy conscience and heart purified and pacified, go to Christ for all, make use of him, as of his blood to wash off thy guiltiness, so of his Spirit to purify and sanctify thee. If thou wouldst have thy heart reserved for God pure, as his temple; if thou wouldst have thy lusts cast out which pollute thee, and findest no power to do it, go to him; desire him to scourge out that filthy rabble, that abuse his house and make it a den of thieves. Seek this as the only way to have thy soul and thy ways righted, to be in Christ and then walk in him. Let thy conversation be in Christ. Study him and follow him. Look on his way, on his graces, his obedience, and humility, and meekness. So behold his glory, that thou mayest be transformed from glory to glory; but, as it is there added, this must be by the Spirit of the Lord, 2 Cor. iii, 18. Do not therefore look on him simply as an example without thee, but as life within thee. Having received him, walk not only like him, but in him, Col. ii, 6. And, as the word is here, have your conversation not only according to Christ, but in Christ. Draw from his fulness grace for grace.

II. The other thing in the words is, the advantage of