just like itself altogether, for the sensible external part, and unable to look beyond it. Therefore the Apostle here, having taken occasion to speak of bap tism, in terms that contain a parallel and resemblance between it and the flood, is express in correcting this mistake. It is not, says he, in putting away the filth of the flesh, but the answer of a good con

science.

Were it possible to persuade you, I would recommend one thing to you; learn to look on the ordinances of God suitably to their natures, spiritually, and inquire after the spiritual effect and working of them upon your consciences. We would willingly have all religion reduced to externals. This is our natural choice, and we would pay all in this coin, aș cheaper and easier by far, and would compound for the spiritual part, rather to add and give more external performance and ceremony. Hence the natural complacency of popery, which is all for this service of the flesh and body-services; and to those prescribed of God, all deal so liberally with him in that kind, as to add more, and frame new devices and rites; what you will in this kind, sprinklings, and washings, and anointings, and incense: But whither tends all this? Is it not a gross mistake of God to think him thus pleased; or, is it not a direct affront, knowing that he is not pleased with these, but desires another thing, to thrust that upon him that he cares not for, and refuse him what he calls for? that single humble heart-worship and walking with him, that purity of spirit and conscience that he only prizes, and no outward service, but for these ; as they tend to this end and do attain it? Give me, says he, nothing, if you give not this. Oh! saith the carnal mind, any thing but this thou shalt have. As many washings and offerings as thou wilt, thousands of rams, and ten thousand rivers of oil; yea, rather than fail, let the fruit of my body go for the sin of my soulTM. Thus we; will the outward use of word and sacraments do it? then all shall be well; baptized we are;

m Micah vi. 6.

119 and shall I hear much and communicate often, if I can reach it? Shall I be exact in point of familyworship; shall I pray in secret? all this I do, or at least I now promise. Ay, but when all that is done, there is yet one thing may be wanting, and if it be so, all that amounts to nothing. Is thy conscience purged and made good by all these; or art thou seeking and aiming at this, by the use of all means? then certainly thou shalt find life in them. But, does thy heart still remain uncleansed from the old ways, not purified from the pollutions of the world? Do thy beloved sins still lodge with thee, and keep possession of thy heart? then art thou still a stranger to Christ, and an enemy to God. The word and seals of life are dead to thee, and thou art still dead in the use of them all. Know you not, that many have made shipwreck upon the very rock of salvation? That many which were baptised as well as you, and as constant attendants on all the worship and ordinances of God as you, yet remained without Christ, and died in their sins, and are now past recovery? Oh! that you would be warned! There are still multitudes running headlong that same course, tending to destruction, through the midst of all the means of salvation; the saddest way of all to it, through word and sacraments, and all heavenly ordinances, to be walking hell-wards. Christians and yet no Christians ; baptized and yet unbaptized; as the Prophet takes in the profane multitude of God's own people with the nations"; Egypt, and Judah, and Edom; all these nations are uncircumcised: and the worst came last, and all the house of Israel are uncircumcised in the heart. Thus, are the most of us unbaptised in the heart; and as this is the way of personal destruction, so it is that, as the Prophet there declares, that brings upon the church so many public judgments: and, as the Apostle tellsthe Corinthians, that for the abuse of the Lord's table, many were sick, and many slept, certainly our abuse of the holy things of God, and want of their proper spiritual fruits, are amongst the

prime sins of this land, for which so many slain have fallen in the fields by the sword, and in the streets by pestilence; and more are likely yet to fall, if we thus continue to provoke the Lord to his face. For, it is the most avowed direct affront to profane his holy things; and thus we do while we answer not their proper end, and are not inwardly sanctified by them. We have no other word, nor other sacraments, to recommend to you, than these that you have used so long to no purpose; only we would call you from the dead forms, to seek the living power of them, that you perish not.

You think the renouncing of baptism a horrible word, and that we would speak only so of witches; yet it is a common guiltiness that cleaves to all, who renounce not the filthy lusts, and the self-will of their own hearts; for baptism carries in it a renouncing of these; and so the cleaving unto these is a renouncing of it. Oh! we all were sealed for God in baptism; but who lives so? How few have the impression of it on the conscience, and the expression of it in the walk and fruit of their life! We do not, as clean washed persons, abhor and fly all pollutions, all fellowship with the unfruitful works of darkness".

We have been a long time hearers of the gospel, whereof baptism is the seal, and most of us often at the Lord's table. What hath all this done upon us? ask within: Are your hearts changed? Is there a new creation there? Where is that spiritual mindedness? Are your hearts dead to the world and sin, and alive to God; your consciences purged from dead works?

What mean you; Is not this the end of all the ordinances, to make all clean, and to renew and make good the conscience? to bring the soul and your Lord into a happy amity, and a good correspondence, that it may not only be in speaking terms, but often speak and converse with him? may have liberty both to demand and answer, as the original word implies? That it may speak the language of faith and humble P Eph. v, 11.

obedience unto God; and he may speak the language of peace to it; and both, the language of the Lord each to other?

That conscience alone is good, that is much busied in this work; in demanding and answering; that speaks much with itself, and with God: This is both the sign that it is good, and the means to make it better. That soul will doubtless be very wary in its walk, that takes daily account of itself, and renders up that account unto God. It will not live by guess, but naturally examine each step beforehand, because it is resolved to examine all after; will consider well what it should do, because it means to ask over again what it hath done; and not only to answer itself, but to make a faithful report of all unto God; to lay all before him, continually upon trial made; to tell him what is in any measure well done as his own work, and bless him for that, and tell him, too, all the slips and miscarriages of the day, as our own; complaining of ourselves in his presence, and still entreating free pardon, and more wisdom to walk more holily and exactly; and gaining, even by our failings, more humility and more watchfulness.

If you would have your consciences answer well, they must inquire and question much beforehand, Whether is this, I purpose and go about, agreeable to my Lord's will? Will it please him? Ask that more, and regard that more, than this that the most follow ; will it please or profit myself? fits that my own humour? And examine not only the bulk and substance of thy ways and actions, but the manner of them, how thy heart is set: so think it not enough to go to church, or to pray, but take heed how ye hear; consider how pure He is, and how piercing His eye,

whom thou servest.

Then, again, reflect afterwards; think it not enough I was praying, or hearing, or reading, it was a good work, what need I question it further? No, but be still reflecting, and asking how it was done; how I have heard, how I have prayed? Was my heart humbled, by the discoveries of sin, from the word?

Was it refreshed with the promises of grace? Did it lie level under the word, to receive the stamp of it? Was it in prayer set and kept in a holy bent towards God? Did it breathe forth real and earnest desires into his ear, or was it remiss, and roving, and dead in the service? So, in my society with others, in such and such company, what was spent of my time, and how did I employ it? Did I seek to honour my Lord, and to edify my brethren, by my carriage and speeches; or did the time run out in trifling vain discourse? when alone, what is the carriage and walk of my heart? where it hath most liberty to move in its own pace, is it delighted in converse with God? Are the thoughts of heavenly things frequent and sweet to it; or does it run after the earth and the delights of it, spinning out itself in impertinent vain contrivances?

The neglect of such inquiries is that which entertains and increases the impurity of the soul, so that men are afraid to look into themselves, and to look up to God. But oh! what a foolish course is this, to shift off that which cannot be avoided! in the end answer must be made to that All-seeing Judge with whom we have to do, and to whom we owe our accompts.

And, truly, it should be seriously considered, what makes this good conscience, that makes an acceptable answer unto God. That appears by the opposition, not the putting away the filth of the flesh; then it is the putting away of soul-filthiness; so then it is the renewing and purifying of the conscience that makes it good, pure and peaceable. In the purifying it may be troubled, which is but the stirring in cleansing of it, which makes more quiet in the end, as physic, or the lancing of a sore; and after it is in some measure cleansed, it may have fits of trouble, which yet still add further purity and further peace : So there is no hazard in that work; but all the misery is, a dead security of the conscience remaining filthy, and yet unstirred; or, after some stirring or pricking, as a wound not thoroughly cured, skinned over,