this good conscience and conversation. There is even an external success attends it, in respect of the malicious ungodly world; They shall be ashamed, that falsely accuse you. This often is evident; the victory of innocency, silent innocency, most strongly confuting all calumny, making the ungodly false accusers hide their heads. Thus, without stirring, the integrity of a Christian conquers; as a rock unmoved, breaks the waters that are dashing against it. And this is not only a lawful, but a laudable way of revenge, shaming calumny and punishing evil-speakers by well-doing. This is the most powerful apology and refutation; as the sophist, who would prove there was no motion, was best answered by the philosopher's rising up and walking. And without this good conscience and conversation, we cut ourselves short of other apologies for religion, whatsoever we say for it. One unchristian action will disgrace it more, than we can repair by the largest and best framed speeches on its behalf,

Let those therefore who have given their names to Christ, honor him and their holy profession most this way. Speak for him as occasion requires--why should we not, provided it be with meekness and fear?-but let this be the main defence of religion, live suitably to it. Thus all should do who are called Christians; they should adorn that holy profession with holy conversation. But the most are nothing better than spots and blots, some wallowing in the mire, and provoking one another to all uncleanness. O the unchristian life of Christians! an evil to be much lamented, more than all the troubles we sustain ! But these indeed do thus deny Christ, and declare that they are not his. So many as have any reality of Christ in you, be so much the more holy, the more wicked the rest are. Strive to make it up, and to honor that name which they disgrace. And if they will reproach you, because ye walk not with them, and cast the mire of false reproaches on you, take no notice, but go on your way; it will dry and easily rub off. Be not troubled with misjudgings; shame them out of it by your blameless and holy carriage, for that will do most to put lies out of countenance. However, if they continue impudent, the day is at hand, wherein all the enemies of Christ shall be

all clothed over and covered, with shame, and they who have kept a good conscience and walked in Christ, shall lift up their faces with joy,

There is also an intrinsic good in this goodness of conscience, that sweetens all sufferings, as follows

Ver. 17. For it is better, if the will of God be so, that ye suffer for well-doing, than for-evil doing.

THERE is a necessity of suffering in any way wherein ye can walk; if ye choose the way of wickedness, you shall not, by doing so, escape suffering; and that supposed, this is by far the better, to suffer in well-doing and for it, than to suffer either for doing evil, or simply to suffer doing evil.

The way of the ungodly is not exempt from suffering, even at present. Setting aside the judgment and wrath to come, they often suffer from the hands of men, and often from the immediate hand of God, causing the sinner to eat of the fruit of his own ways. Now in what kind soever it be that they suffer, they are at a great dis advantage, compared with the godly, in their sufferings.

Impure consciences may lie sleeping, while men are at ease; but when any great trouble comes and shakes them, then suddenly the conscience begins to awake and proves more grievous to them, than all that comes on them from without. When they remember their despising of the ways of God, their neglect of him and holy things, this cuts and galls them most; looking back at their licentious profane ways, each of them strikes to the heart. As the apostle calls sin sting of death, so is it the sting of all sufferings, and the sting that strikes deepest into the very soul. No stripes are like those that are secretly given by an accusing conscience.

A sad condition it is, to have from thence the greatest anguish, whence the greatest comfort should be expected; to have thickest darkness, whence we should look for the clearest light. Men who have evil consciences, love not to be with them, are not much with themselves; but yet outward distress sets a man inward, as foul wea

ther drives him home, and there, where he should find comfort, he is met with such accusations as are like a continual dropping. It is a most wretched state, to live under sufferings or afflictions of any kind and be a stranger to God; for a man to have God and his conscience against him, that should be his solace in times of distress; being knocked off from the comforts of the world, whereon he rested, and having no provision of spiritual comfort within, nor expectation from above.

But the children of God, in their sufferings, especially in such as are encountered for God, can retire within themselves, and rejoice in the testimony of a good conscience, yea, in the possession of Christ dwelling within them. All the trouble that befals them is but as the rattling of hail upon the tiles of the house, to a man who is sitting within a warm room at a rich banquet; and such is a good conscience, a feast, yea, a continual feast. The believer looks on Christ, and in him reads his deliverance from condemnation, and that is a strong comfort, a cordial that keeps him from fainting in the greatest distresses. When the conscience gives this testimony, that sin is forgiven, it raises the soul above outward sufferings. Tell the Christian of loss of goods, or liberty, or friends, or life, he answers all with this-Christ is mine, and my sin is pardoned; that is enough for me. would I not have suffered, to have been delivered from the wrath of God, if any suffering of mine in this world could have done that? Now that is done to my hand, all other sufferings are light; they are light and but for a moment. One thought of eternity drowns the whole time of the world's duration, which is but as one instant, or twinkling of an eye, betwixt eternity before and eternity after; how much less is any short life, yea, what is it, though it were all sufferings without interruption, which yet it is not! When I look forward to the crown, all vanishes, and I think it less than nothing. Now these things the good conscience speaks to the Christian in his sufferings; therefore certainly his choice is best, who provides it for his companion against evil and troublous times.

What

As the Christian may thus look inward and rejoice in

tribulation, so there is another look upward, that is here likewise mentioned, that allays very much all the sufferings of the saints; If the will of God be so.

The Christian, looking above the hand of men and all inferior causes in suffering, looks on the sovereign will of God, and sweetly complies with that in all. Neither is there any thing that doth more powerfully compose and quiet the mind, than this: it makes it invincibly firm and content, when it hath attained this self resignation to the will of God, so as to agree to that in every thing. This is the very thing wherein tranquillity of spirit lies. It is no riddle, nor hard to be undertood, yet few attain it. And, I pray you, what is gained by our reluctances and repinings, but pain to ourselves? God doth what he will, whether we consent or not. Our disagreeing doth not prevent his purposes, but our own peace. If we will not be led, we are drawn. We must suffer, if he will; but if we will what he wills even in suffering, that makes it sweet and easy, our mind going along with his, and we willingly moving with that stream of Providence, which will carry us with it, even though we row against it.

But this hard argument of necessity is needless to the child of God, who, persuaded of the wisdom and love of his Father, knows that to be truly best for him which his hand bestows. Sufferings are unpleasant to the flesh, and it will grumble; but the voice of the Spirit of God in his children is that of that good king, Good is the word of the Lord. Let him do with me as seemeth good in his eyes. My foolish heart would think these things I suffer might be abated, but my wise and heavenly Father thinks otherwise. He hath his design of honor to himself and good to me in these, which I would be loth to cross if I might. I think that I might do God more service by temporal advantages, but doth not he know best what is fit? Cannot he advance his grace more by the want of the things I desire, than I could do myself by having them? Cannot he make me a gainer by sickness and poverty, and disgraces, and loss of friends and children, by making up all in himself, and teaching me more of his all suffi ciency? Yea, even concerning the affairs of my soul, I

am to give up all to his good pleasure. Though I desire the light of his countenance above all things in this world, yet if he see fit to hide it sometimes, if that be his will, let me not murmur. There is nothing lost by this obedient temper; yea, what way soever he deals with us, there is much advantage in it. No soul shall enjoy so much in all estates, as that which hath divested and renounced itself, and hath no `will but God's.

Ver. 18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God; being put to death in the flesh, but quickened by the Spirit.

THE whole life of a Christian is a steady aiming at conformity with Christ; so that in any thing, whether doing or suffering, there can be no argument so apposite and persuasive as his example, and no exercise of obedience, either active or passive, so difficult, but the view and contemplation of that example will powerfully sweeten it. The apostle doth not decline the frequent use of it. Here we have it thus; For Christ also suffered.

Though the doctrine of Christian suffering is the occasion of his speaking of Christ's suffering, yet he insists on it beyond the simple necessity of that argument, for its own excellency and for further usefulness. So we shall consider it, I. as an encouragement and engagement for Christians to suffer; II. as the great point of their faith, whereon all their hopes and happiness depend, being the means of their restoration to God.

I. The due consideration of Christ's sufferings doth much temper all the sufferings of Christians, especially such as are directly for Christ.

It is some ease to the mind in any distress, to look upon examples of the like or greater distress, in present or former times. It diverts the eye from continual poring on our own suffering; and when we return to view it again, it lessens it, abates of the imagined bulk and greatness of it. Thus public, thus spiritual troubles are lightened, and particularly the sufferings and temptations of the godly, by the consideration of this as their common Div. No. VII.

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