Forty Sermons, Sermon 19
SERMON XIX. THE LIGHT OF THE BODY is the Eye.
Matt. 6. 22, 23.
The light of the body is the eye: if therefore thy eye be single, thy whole body shall be full of light.
But if thine eye be evill, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?
WHat is observ'd of the lights of our daies that they still abound in their senses; will appear true of the light in the Text: and indeed 'tis but proper, that it should have that most excellent quality of light still to communicate it self without decay, to pour out fresh streams every moment, and yet be still the same: one of the rivulets we have exhausted in the last daies discourse; and we shall also find that in another sense The light of the body is the eye.
Amongst the divers things to which the Eye in the Text may have Analogy, and which may make Christs Aphorism here true in the spiritual sense, as well as in the outward literal; the second and indeed in my apprehension much more proper then that I have already given, tho not so general, is Conscience; that Eye of the mind in order to practice, from which alone and nothing else in matters of Religion the actions have all their direction and guidance; and which so far as it is clear and well informed, the actions that are regulated by it are all full of light and Piety: and on the other side so far as the Conscience is amiss, so far the mans deeds must of necessity be dark and evil. And that I may now for all say, without discussing every minute particular Analogy, 'tis for this that the expressions of blindness of mind, understanding darkened, and sins being call'd darkness; and on the contrary holiness light, and the Eye of the understanding enlightened, are so frequent in the Scripture, to let us see the whole comparison is good. For to declare to you that the Conscience may be properly set out by the Analogy of an eye, I need but tell you this eye of the mind is in the little world the frame of man, the true deputy and Vicegerent of that universal and all seeing eye of Providence and inspection: for as that eye of inspection spies all our waies, watches over all a mans motions, inclinations and thoughts; and as the eye of Providence guides and directs every thing to its ends; all this the Conscience do's in man: 'tis privy to every little rising of the appetite, it knows each bending of the will. There is not any closet, no recess in the whole heart, where the soul can retire to think of, wish, or design any thing, but this same Eye of Conscience looks in, beholds it all, and lays it up. And Conscience also is the under-Eye of Providence in man, it prescribes to all our actions, it leads the will that potentia caeca, and gives directions to all that man attemts or do's in matter of Religion. Thy word, saith David, is a lanthorn to my feet, and light to my paths, and it is certain Gods Commandments are the light we are to walk by, except we will walk on in darkness unto the land of utter darkness. But as a lanthorn is no guidance to the blind, and a light is of use only where there is an eye; so Gods commandments can have no influence upon, nor give direction or assistance to our waies except this eye of the mind be enlightned by them; for it is Conscience that is the conveiance to all duty to the heart of man, that cannot set up obedience, but as the Conscience do's press it on it, that conveys the immediate obligation. My Conscience tells me this I must forbear, that I must practise. Yea where there was no law to give direction, the eye of Conscience looking o're the frame of man, a creature reasonable in his making, could strait see a necessity of doing things agreable to right reason; and viewing the materials of the pile saw he was built of Soul as well as body, of of an immortal Spirit, as well as a carnal part, knew that his life was to be order'd to the uses of the Spirit, as well as of the flesh: (and more indeed that being the better part) and easily could gather hence, that man was not to serve his lower brutish part the body, so as to discompose his soul, and when it did so did condemn him for the doing of it. And upon this S. Paul affirms. Rom. 2. 14, 15. When the Gentiles that have not the Law, do by nature the things contained in the Law, they having not the Law, are a Law unto themselves, which shew the work of the Law written on their hearts, their Conscience bearing them witness. Which says that tho the rest of the world had not the Revelation of Gods will, and Law as the Jews had, yet from the dictats of their reason, and the notions of good and evil implanted in them, their conscience did oblige them unto the performance of such things as the Law required, and upon such performance or omission without any other Law did either excuse them, as men that did not culpably wander out of those paths, which the light and Eye that God had planted in them, did direct them in; or else accuse them as transgressors, and render them obnoxious to punishment. And so it did before the Law. So Rom. 5. 13, 14. For until the Law sin was in the world, but sin is not imputed where there is no Law, Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgressions. First after Adams time till Moses before the giving of the Law men fin'd, and tho it be true that sin is not charg'd to punishment but where there is a Law to forbid it under that penalty, and therefore it might be thought that sin without the Law would not have brought death into the world, yet from Adam till Moses death reign'd, men died that had not sinn'd as Adam did against an express actual precept promulgated, as his was, and establish't with a positive threat of death: but died because they had sinn'd against the laws of their nature, the principles of duty that were put into their making, which Conscience prest upon their practise and whose guidance they would not follow, they pull'd death upon themselvs in the errors of their waies.
'Twas by the equity of this that when the wickedness of men grew great in the earth, the floud grew so too: an inundation of waters overspread it, when sin had once don so, and iniquity against the dictates of conscience struck all the world at once with death, except eight persons. Conscience therefore where there is law, and also where there is none, is the great director of our actions; and to this I shall apply our Saviors discourse dividing not the Text but Conscience, and in the several members verifying what our Savior he reaffirms.
1. Conscience either respecteth actions to be don, or actions already don. First as it respecteth actions to be don, telling us this we must do, that we must forbear, so first as it answers to the single Eye, it denotes the pure Conscience the enlightned Eye of the mind as S. Paul calls it, that is a truly well inform'd Conscience, a Conscience that judges according to its rule: and to this I shall first tell you what is the entire rule of conscience, and consequently when its dictates are right, when it informs me truly this I must do, that I must forbear.
2. Prove to you that all our actions that are regulated by such a well inform'd conscience are good and honest; so that if this eye be single, the whole body shall be full of light. If the conscience be pure, the man's holy, and so the first part of the text is proved.
2. As it answers to the evil eye, so it denotes an evil conscience, a conscience that do's not give true judgment of duty, ill inform'd. And this either First wholly so, and then 'tis reprobate sense, such as that of them that call good evil and evil good, from which men are stil'd foreign 1 Tim. 4. 2. or foreign, that is foreign, saith Phavorinus, Rom. 1. 31. Or secondly but in part, and then 'tis either first an erring conscience, or secondly a doubtful conscience, or thirdly a scrupulous conscience, to which also several others will fall in. And I shall shew you how every of these do's mislead a man into the dark. The scrupulous raiseth clouds and mists about him, dark errors and discomforts too: the doubtful do's instead of guiding leave him so puzl'd, that he knows not which way to be-take himself; and the erring conscience lights him into the pit, takes him by the hand to thrust him down, guides him into a necessity of sin; and the no conscience, the reprobate sense, it is a darkness somwhat worse then that, the blackness of Hell here. All this I shall do in order.
Upon the other part conscience as it relates to actions already don, so it do's testify, and in so doing either excuse or accuse Rom. 2. 15. Now tho conscience in the other former respect hath indeed the greater influence upon our practise, and so to it the text do's more directly answer: yet this latter having some also in order to the making future actions holy by repentance, (for when once the soul hath shipwrack't on a sin, and she is ready to sink and perish, there is no plank on which she can escape but repentance.) Now 'tis this Eye that must look out for that; 'tis an accusing conscience that must set him upon Repentance: this hurry's him about and will not let him rest, 'till he get upon the plank that's fastned to the Anchor, even the Anchor of hope, by which until it be secur'd, a good conscience never is at quiet. Because I intend to say but little to this, I shall dispatch it now. And that in order to its actions excusing and accusing.
And first if conscience be the Eye: then a clear single eye is a clear conscience; and then of that it must be true that it do's make the man full of light; and so it do's indeed as light do's signify joy and gladness, and so it often do's in Scripture Psalm 4. 6, 7. And truly the applauds of an honest undeceiving heart, that is conscious to it self of cordial endeavors after good, and knows it neither had ill ends nor ill means, they shed comforts beyond all that the earth can give, they shed the peace of God that passeth understanding. If my conscience be clear, let my condition be never so overcast, never so dark and cloudy, yet do I live in shine. This is the only thing that makes every estate gladsome: If my condition be low pressing adversity, yet if my conscience assure me 'tis not my fault that threw me down into it, my sin did not put out the light of Gods candle of prosperity that before shone about me; but rather because I would hold fast my duty, and would not let go a good conscience, therefore I was thrown down with them into deep affliction, here my conscience assures me I am in a case which S. James bids me count all joy Jam. 1. 2. and which our Savior do's call blessed Matth. 5. 11. S. Peter tells me: If ye be reproched for the name of Christ (and 'tis so for all duty) happy are ye; for the spirit of Glory and of God resteth on you, 1 Pet. 14. 14. What if I be in the place of Dragons, my conscience do's assure me 'twas my duty not guilt did put me there, that is, God brought me thither, and he is with me there: the Spirit of God resteth on you. What if I be in darknesss and dimness of anguish, encompast with the shadow of death, the Spirit of Glory resteth on me. And then sure a clear conscience makes the man full of light, when it makes him full of glory: when in his darkest solitudes there do's break in the light of Gods countenance.
Let them be sadded with afflictions, who understand no delight but in carnalities, whose souls are married to some little comforts of this world. Adversity indeed sweeps all their joys away at once, a cross throws blacks upon them strait, their heart's in mourning instantly. But he that understands the comforts of a good conscience, and knows where to find them, and hath a treasure of them in his breast, will soon be able to allay the other sadnesses.
What can I want while I have a continual feast, for so'is a good conscience? It is not in the power of words to express the happiness of this blisful state. It is the peace of God which passeth all understanding Phil. 4. 7. and tho felicity seems to be measur'd by our perception of it, here we are happy beyond the scanty limits of our narrow apprehensions, do not take in the beatific object, but are our selves enclos'd, and enter into the joy of our Lord, Matt. 25. 23.
2. In order to the second act, accusing; if conscience be an eye, then the well qualified eye is the tender conscience. I mean not in the modern sense, not only as it is accompanied with, but as 'tis but another word for a weak Judgment and a proud heart; sturdy opposing private opinion or phancy against public authority. And whereas conscience is said to be the eye of the soul, a tender conscience has the sme importance in this case, as when we call a blear or bloudshot, a tender eye. A gentle word for a troublesome malady. The innocent importance of the word is that which denotes, besides weakness in judging, quickness in perception; for conscience is the judgment of the mind concerning actions, and whatsoever is tender is weak; but a conscience which is such, as tender things are alwaies, is sensible of every the least touch of guilt, checks at whatsoever we do amiss; the least thing we do is a wound to it. This is the tender conscience. Such a one as is deeply sensible of the majesty, and power, and justice of Almighty God, and the fatally provoking guilt of sin; fears alwaies, doubts and trembles, foregoes lawful enjoyment, least they should prove to be unlawful, and flies from every not only approch, but even appearance of evil. This is an uneasy state, but the inconvenience is abundantly repaid by the safety it procures, whilst this flaming sword that turns every way, guards both our Paradise and us, and suspicions render us secure. But if my heart grow hard, not tender, and my conscience insensible, there is no hopes of cure.
I shall content my self with this one instance in answer to the evil eye as it relates to both these actions of accusing and excusing: tho I might also name the conscience that accuseth to despair. This is an evil eye indeed that entertains it self with the terrors of utter darkness in their own shapes, that sees nothing but feinds, those spirits of the dark; nor will see any other. An eye that will not endure, but hates the least light of instruction or comfort. A darkness this, out of which the grave hath been counted an escape, the darks of death a refuge, yea to avoid the horror they have run into the shades of Hell. And oh! how great, how insupportable is this darkness?
But God knows in this age we see little cause to fear, nor reason to endeavor to prevent this. Some little beginnings of it would be mercies to most men, the danger now a daies is in the insensibleness of conscience, the heart that never do's accuse of its commissions in earnest, nay rather do's find out excuses; it do's not check or sting them to the quick, but rather tickles them. Good God▪ the heathens had a much more tender constitution of soul. The Poet says of guilty souls
—ad omnia fulg…ra pallent,
Cum …onat exanimes primo quoque murmune coeli.
They that knew not there was an Hell to recompence iniquity, nor knew that God threaten'd it with plagues; yet when they heard it thunder, their guilt did strike them like the thunder-bolts, their souls did faint as it were the voice of God pronouncing wrath to their iniquities, as if its lightnings were the flashes of that brimstone in whose eternal burnings sin must dwell. This conscience did in them, when knowing Christians can stand unappal'd. We read of men of sear'd consciences 1 Tim. 4. 2. and such indeed cannot be tender. Searing do's make insensible of pricks or little touches, that you may lance and gash, and it will not perceive. And so it seems are some mens consciences: and you will find there some other qualifications of such men, they depart from the faith, they give heed to seducing spirits and doctrines of Devils; and it will be no wonder if they desert the holy Christian faith, who have put themselves under the tutorage of Satan, and have imbib'd the doctrine of Devils, who with his institution, have receiv'd his flames, whose consciences are fear'd, that feel no stripes from their commissions, and are such whom sin do's not wound.
We read of a strange evil eye Matth. 7, 3. seest not the beam that is in thine own eye. A beam upon the eye must needs make all dark: but the insensibleness of such an eye, that do's not feel a beam is strange beyond imagination, yet 'twas but fit to word a conscience that was not sensible of the guilt of wilful gross deliberate sins; 'tis like an eye that under the dead weight of a mighty beam yet rouls and feels no pressure. A much worse then feared conscience this. That which is seared tho it will not shrink for a prick or gash, yet 'twill shrink under load; but this feels no degree of weight; but tho it be that weak and tender part the eye, yet is this without feeling under that which the whole body cannot stand under, nothing but pillars can support.
The characters of such a conscience, and its dark consequence (to fit it to my text,) are given by S. Paul Eph. 4. 18, 19. You see here a blind heart like an evil eye creates a darkness such as makes them aliens to the life of God; for indeed they lead the life of feinds the inhabitants of darkness, and they do quickly grow to an estate past feeling, and then they commit evil with greediness.
And indeed 'twere very easy for me to shew how this do's grow by deading the tenderness of conscience at the first, by fortifying against its checks and pricks, by seeking little excuses to allay and palliate the sores, either Christ do's not mean so strictly; or getting other principles to set against the strictness, as custome of the age, or honor, or the like; God knows things that will not be principles, nor be allow'd in any lest degree, when he comes to examin, but in the mean time they do stop the mouth of conscience, and the doing so frequently, together with the conversations of sin, do clear take off the horror, and the aversation, and by degrees the sense… the mind first leaves to be affraid and startle at it, and then leaves to check for it. All this I could deduce at large, but that I hasten to the other remaining consideration of conscience, as it respecteth actions to be don, as it signifies the judgment of the mind informing us what we may or must do, or what we must forbear.
And so, I told you, as it answers to the single eye, so it denotes the pure Conscience, the enlightened eye of the mind, that is, a truly well inform'd conscience, a conscience that judges according to its rule. And to this I must (what I promised) tell you first, What is the entire Rule of conscience, that so we may know when conscience do's inform us truly this we must do, that not. For conscience being not it self supreme director, it hath a God above it, that conscience may be right, it must be according to its rule, therefore we must enquire of that; and
First 'tis certain that the Law of God in force (as all the law of Christ is to us Christians, particularly that of these Chapters that contain Christs sermon on the Mount, Repentance, self-denial, Charity, forgiving injuries, humility &c.) is a rule of conscience. And here I will suppose that I do not speak to Antinomians, and that I need not to prove that we are oblig'd to do what God by his commands has enjoin'd, and that whether the mandate terminat in duty to himself, or to our fellow men, especially his Vicegerent upon earth the lawful Magistrate. There are some men I know who would acquit themselves to their Governors, if they are content to suffer in case of disobedience: but unless there were guilt in the neglect of active obedience, it would be very unjust to enforce passive, especially when 'tis plain that all the Apostles arguings Rom. 13. do prove an obligation to active duty. 1. Because the Magistrate hath Commission from God; and therefore he that will not yeild active obedience to their lawful constitutions, will not obey the Lords commission v. 2. and then 4. he is the minister of God, his officer; and he that do's refuse obedience to those Constitutions of an officer, which his superior hath impower'd him to make, he do's refuse it to that Superior. And out of these he then infers Wherefore ye must needs be subject.
Yea indeed if the just laws of such Governors do not oblige the conscience, neither can many of Gods laws. To instance; God hath commanded me I shall not steal, and I think my self bound in conscience not to do it; but what is it to steal? To take that which of right is another mans against his will. And what do's give a right but human Law? 'Tis according to that, any thing is thine or mine. Christ do's not interpose in setling rights; for when the man would have had him speak to his Brother to divide the inheritance with him; answers Man who made me a Judge or a divider amongst you, let the laws do it. That inheritance which here a Man do's claim as eldest, in other places of this very Nation the youngest should have only right too; where the tenure of Burrough English takes place. And again in other places each brother should have equal right to by Gavelkind. And in some other Nations, as in Denmark for example, no child of any second Wife hath any right, according to the example of Abraham: yet all these several waies of right are one as just as another, and in one place the one hath as true a right as the other hath in the other. Establish't laws therefore do give the only right, and by those human Laws thou hast a right in conscience to that which they make thine; for otherwise how can it be a sin against my conscience to take that from thee, which neither thou nor any man else hath a right in conscience to? Such human laws therefore do oblige the Conscience, or else Gods eighth and tenth Commandements cannot.
3. There is yet another branch of the Rule of conscience, and that is the law of scandal. In things that both by Gods and by mans law are free to me to do or not, if yet by doing any of them, or by not doing, I see others will be ensnared in sin, I am bound in conscience to avoid either such actions or omissions. 1 Cor. 8. from v. 8. Rom. 14.
And here I will not wonder how barefac't temtations to vice, and pressing sin upon a man with all the arts of friendship, or of treachery or force, should grow to be civilities and kindnesses; when an innocent lawful action is so ill character'd because it may prove a stumbling block: but I will only sum up what hath been said in one word: the Will of God is the Rule of conscience, I am bound in conscience to do what God will have; and so the law of Christ, and the just laws of our just Governors (which that we should submit too, is the will of God saith S. Peter) and the law of scandal are the full and entire rule of conscience. Whatsoever they prescribe or forbid, that my conscience, if it be rightly inform'd, will tell me I must do or forbear; and if I act according to the dictates of a conscience so inform'd, my actions will be good and honest, and such a single eye makes my whole body full of light, which was the second thing.
Now this is prov'd in one word; that must needs be a good life, which is regulated by a good conscience, because all good life is call'd by the name of a good conscience 1 Tim. 1. 19. This was S. Pauls whole charge to Timothy holding faith and a good conscience, there's the belief and duty that's the whole. So 1 Pet. 3. 16. a good conscience is explain'd by a good Conversation in Christ, and plainer yet Heb. 13. 18. We trust we have a good conscience willing in all things to live honestly. Sincere endeavors to obey the conscience in every thing, not boggling with it accepting the persons of duties, and being very conscientious in some things, but taking liberty in other, bribing my conscience to wink like an evil eye, and leave me in the dark as to some actions, this is not to be conscientious; he is so only that is willing to live honestly in all things, and to do so is matter for the Apostles confidence foreign. This also was the sum of all S. Paul himself endeavored after Acts 24. 16. And herein do I exercise my self to have alwaies a conscience void of offence towards God and towards man. He had no stricter aims, here was the height of his Religion, these were his exercises. And the antient Father Clemens Alex. Strom. 6. says foreign. And what would any man have more? Yea 'tis apparent from the very terms; for if thy conscience truly inform thee of all thy duty, and thou dost accordingly, then thou dost all thy duty, or which is all that we can do. So far as thy hearty endeavor is to this, so far is thy life good and acceptable.
And here I have an hint for application by conviction of those, who guide their conscience, and consequently their lives by humors and fancies, and not by the certain rules of conscience, the laws I have assign'd. Some men will call that conscience which is their inclination, tho they do not examin whence the inclination springs, from God, or from suggestion of an interest, or an affliction, and think they are bound to do, or may do that they have a mind to do. Some mens rash heats that have somthing like zeal, and it may be that have good intentions in them, are strait the dictates of their Conscience, and they must actuate those animosities and heats, for they are bound in conscience. Some men are advis'd by their fears, and that will look like conscience in a little time. Some mens imaginations promted by loose and libertine interpretations of Scripture or false infusions, are strait their conscience, and then their conscience tells them they must act accordingly. But where's the Law for these? Conscience was, I told you, Gods Vicegerent, possest his throne in man, and was his Deputy, prescrib'd to all mans actions and took cognizance of them; and accordingly did sentence: and will a man have humor give the Law to Gods Vicegerent, or vain imaginations rule foreign that God within us, as the ancients call'd it, set fancy on the Throne?
Or I might secondly complain of them that would divide the rule of conscience, and pick and chuse and take but part of it; the immediate law of God they would think themselves bound to, but for the law of scandal they regard it little. Who did make them the keepers of their brothers soul? If others by misunderstanding of their actions be drawn to sin, at their own peril be it; and at so little rates they value the salvation of that soul, which Christ thought worth his bloud, that for their meat or drink, as S. Paul words it, they will let their Brother perish, for whom Christ died, do actions for their interest or security under a close and secret sense of their own, which being not understood by other weaker souls that look on their example with some Reverence, they are led to sin and to perdition.
But much less do they think a law of man a Rule for conscience. According to the Spartan method, to be found out was transgressing the law, the crafty performance was merit and vertue: and whereas only Almighty God has cognizance of the heart, his laws alone can reach designs and the obortive issues of the thought, or those reserv'd enormities that are committed in the dark, and without the privity of a witness.
Here were a subject for a sad complaint, but that I have occasion for a worse, and that is of the conscience, that answers to the evil eye, the other subject of the parable, that is, an evil conscience, a conscience that do's not give true judgment of duty, ill inform'd. And first that which is totally, or for the most so, and of that but a word for 'tis not pleasant sure to rake in such a sinke.
We read in Scripture, of men given up to a reprobate mind or sense, Rom. 1. 28. and to every good Work reprobate Tim. 1. 16. men who against all the checks of conscience, and in despite of all its oppositions have chosen and pursued forbidden interests and pleasures so long, till custome of them hath made them a part not only of their family but themselves: and they do nothing now but prosecute them by contrivances and actions, and have don this till conscience is stupified; and as pleasures are especially saith Aristotle, corruptive of principles, from the absolute necessity they have conceived of them they think them little sins, and from a long practise none at all, these men are so far in a reprobate ense, their hearts give a false judgment, as false indeed as Satan would have them give, and falser much then he can give himself of things of Religion, who believes and trembles. For they stick not to think those terrors Clergy men do talk of are but mormo's, vizards of fear, only Religious spectres, shades of terror; those strictnesses of vertue and of the means of practising it, but the dreams of bigots, foolish self injuries, and those things we with so much eager zeal call sins, the only and not dangerous enjoyments.
'Tis the Apostles asseveration, and it is justified by every daies unhappy experience, that evil men and seducers wax worse and worse, deceiving and being deceiv'd 2 Tim. 3. 13. Habits of ill emprove gradually as those of vertue; only with this difference, that the grouth is more suddain and prosperous: like that of weeds and noxious plants in respect of those which are medicinal. There is no opinion, nor no practice so bad which men by degrees cannot make plausible; as custome renders vice necessary, so by familiarity it becomes acceptable; the first horrors are soon worn off; and as it fares in War; the enemy is made a servant, and after grows up to be a favorite, and is at length a master. The progress from bad to worse, is like that of heavy bodies downwards, the native weight, gains fresh accessions from the decent already made, and the motion being continued grows still more rapid and irresistible. That fool who said in his heart there is no God, e're long emproves into a wit, and loudly saies there neither is or can be one. Conscience gall'd with perpetual ill usage contracts a callows hardness, and becomes utterly insensible; and by these unhappy steps, ungodly men are dead, while they live 1 Tim. 5. 6. are dead in trespasses and sins. Eph. 2. 1.
O thou the day-spring from on high that cam'st to visit us, who sat in darkness and in the shadow of death, in ignorance and sin, and in the suburbs of eternal darkness, shed thy light in our hearts we beseech thee and by the Illuminations of thy Holy Spirit give us enlightned minds, and sanctified wills and affections. Thou hast plac'd conscience in thy stead within us, to do thy offices and to be thy Vicegerent, to lay thy laws to us for our direction, and to watch over all our actions, to teach us, to convince us, to correct, or comfort us. Furnish we beseech thee then this thy commissioner within us with all qualifications necessary for thy offices, endue it with the knowledg of all thy will, that we may have a right judgment in all things, and then endue us with obsequious hearts, that may be alwaies ready to obey the dictats of our consciences, willing to live piously and honestly in all things, exercising our selves alwaies in this to have a conscience void of offence both towards God and towards man, and when the good Lord delivers us from this sad state and the occasions of it, and if at any time we do rebel against thy officer our conscience, Lord arm it with thy terrors that it may whip and lash us back again into our duty, and sting, and goad, and never let us rest till we return to our obedience and persevere therein unto the end, then shall we have the blessed comforts of a good conscience here, and the gladsome light of a clear heart in this world; and in the world to come light and Glory with the in thy Kingdom &c.