Forty Sermons, Sermon 20
SERMON XX. 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?
I Have drawn you the parallel betwixt the Eye and the Conscience, to several of their objects and uses; shew'd you how the clear eye is not a better guide to a mans walks, nor finds more pleasure in the prospects of those beauties that are made to temt and entertain the sight, then a pure conscience do's find in looking over the landshape of a life led righteously, soberly, and Godly, which it must needs if it follow the guidance of this single eye, this well-inform'd conscience: I have lead you also to the confines of that more dismal prospect, the dark of that sad state, which an evil conscience do's lead into. This I have done in one, and that in the worst consideration, that of a sear'd reprobate conscience; there remain three that I propos'd to consideration; the first that of an erring conscience, second doubtful, third scrupulous.
And now I am to shew how each of these do's lead a man into the dark; the scrupulons raiseth a dust about him, leads into error and discomfort too; the doubtful do's instead of guiding him leave him so puzl'd that he knows not which way to betake himself; and the erring conscience lights him into the pit, and takes him by the hand only to thrust him down: if in any of these waies the eye be evil, the whole body shall be full of darkness. Of these in their order.
2. An erring conscience, a conscience that gives false information of duty, that either tells me I may or I must do that which either Gods Law or some Law in force upon me tells me I must not do; or else tells I must not do that which I am bound to do, or at the least may do. Now that this is a light indeed like those deceitful ones that lead men over precipices into dark ruins; like such lights that were so plac'd between the rocks as to guide the mariner into a shipwrack, to make it necessary for him to be dasht against the one or the other, is most certain: for so it is here. There is scarce such another infelicity as that this man lies under, whose conscience tells him one thing, when God's Law, or that which is any way his duty do's require the contrary; for if he do according to the Law of God, he acts against his conscience, and so sins; and if he act according to his conscience, he sins against the Law of God. Poor soul! Sin lies on the right and on the left hand, which way soever he do's turn, it seizes on him, and all this I shall prove.
1. That if he act against his conscience he sins, (tho the Law of God make it no sin) Scripture and reason shall make good. Rom. 14. 14. I know, and am perswaded by the Lord Jesus, that there is nothing unclean of it self, but to him that esteemeth any thing unclean, to him it is unclean. God had once forbidden such and such meats under pain of sin to the Jews by Moses Law, and made them unclean, that is, unlawful to their use: Now Christ had taken off this obligation, and made all meats lawful for any man; S. Paul saith that he knew so. I am assur'd that Christ hath so remov'd all obligation to the Law of Moses, that to a Christian no meat is unlawful to be eaten: but yet for all this 'tis unlawful to him, who thinks it still prohibited, and if his erring conscience tell him he ought not eat it, tho by Christ's certain Law he may, he sins if he do eat against his conscience, and that to such an height, that he whose example wrought with him to eat against the perswasion of his mind, destroyeth the man v. 15. Destroy not him with thy meat for whom Christ died; 'tis therefore a destroying sin to do a lawful thing against a mans conscience. The reason of all this is cleer, because no Law of God or man, no rule of duty can be applied unto us, but by the mediation of conscience: for till my conscience laies it to my heart, and tells me such a thing is commanded and my duty, it is to me as if there were no such command, and it were not my duty, for till then I knew nothing of it; this alone therefore do's propose and apply duty to us, and consequently whether that which it proposes be my duty really in it self or no, yet I must needs look upon it as so, having no other direction imaginable what to do or forbear, but what my conscience some way instructed tells me God or my Governors have commanded or forbid me. So that if I am resolv'd in my mind of the sinfulness and obliquity of an action propos'd, tho really the thing be innocent, yet to me in my present circumstance 'twill be utterly unlawful, and tho the action be innocent, the agent will be guilty.
2. That God hath plac'd the conscience in us as the only next and immediate rule of all our actions, according to which they are to be directed, which if they be not, they are faulty, as every thing that swerves from its rule is not right: tho what I have said will sufficiently prove, yet Scripture do's confirm; when it saies Rom. 14. 23. Whatsoever is not of faith is sin, that is to say, whatsoever is contrary to the perswasion of lawfulness, that is in other words contrary to conscience, is sin; whatsoever he do's as long as he thinks in conscience he should not do it, he sins whether the thing be sin or no, as that was no sin of which he there spake. And reason good; for we are so far honest hearted lovers of God, as we embrace that which our hearts are really possest is his service and our duty, and hate the contrary; that is, as we follow our conscience: conscience being nothing but the persuasion that this is duty, which if we go against 'tis sure we like and follow that which in our thoughts is vicious and wicked; be it what it will in it self, to us 'tis so: 'tis sure the inclinations and the actions pursue vice, when they pursue that which they cannot look upon but as vice. Conscience therefore is the rule from which 'tis sin to recede.
'Tis with fair pretence to reason said, that nothing can be a rule which is it self crooked and irregular. That which is strait is indeed said to be index sui & obliqui, and having justified its own rectitude, becomes qualified to be a test of right and wrong in others. For certainly if the man knew what God's Law do's require of him, in that case the conscience do's not erre; if he do not know what God's word do's require, how can he follow it against that which his conscience tells him God requires? And it is certain if the man should suspend his action, and have not reason to act according to his erring conscience, he never can have reason to act according to a conscience well-inform'd, not when it tells him God is to be lov'd; for it is sure his conscience do's as much propose the error as his duty, as it do's the truth: the man as really believes the one is to be don as the other, and hath no reason to make difference, and therefore if at any time he must follow his conscience, he must alwaies, and it will be sin to act against it, be it what it will.
But then you'l hope it will excuse to act according to it. Oh no alas! for that's the second thing in this case of erring conscience: if a man act according to his conscience he sins too, if he act against the Law of God. Scripture will furnish me with several examples and proofs of this, and 'tis a doctrine worth the taking notice of, it having prov'd to so many persons a plea for actions otherwise abominable; they follow'd their conscience, 'twas, it may be, mistake in judgment, but 'twas uprightness of heart, sincerity of conscience. Now to take off this color, which I shall do with all imaginable plainess. Our Savior John 16. 2. foretells to his Disciples, they shall put you out of their Synagogues yea the time will come that whosoever killeth you will think that he doth God service, foreign, that he do's offer God an oblation or worship; shall think it not only lawful but acceptable to God, and of the nature of a Sacrifice which propitiates for other offences, to put you to death. See here a conscience bravely glos'd, when the error look'd like Religion and Attonement, (a color not at all strange to our daies in such another case,) and yet these Jews that did so (for of them he speaks) were given up to the direst punishments that ever any nation did groan under. Of the same Jews S. Paul saies Rom. 10. 2. I bear them record, that they have a zeal of God, but not according to knowledg; that is, I must testify of them, that they are very many of them great zealots for their Law, as that which is commanded them by God, and so in their way and heart zealous to have God obeied, only for want of knowledg they are mistaken in their zeal. Here is strong conscience granted in these Jews, and that built up upon a Law of God, then indeed outdated, which yet thro a zealous earnestness they were ignorant of: but yet the following this zeal and conscience was plagued with total induration of of that people c. 11. 8, 9, 10.
Nor was this S. Pauls heat against that persecuting nation, but that Apostle do's more plainly yet and home to our matter say of himself, Acts 23. 1. I have liv'd in all good conscience before God until this day: I have all my life long, even when I was a defender of the Mosaical Law against Christ's reformation, acted sincerely and uprightly according to my conscience: and again 2 Tim. 1. 3. I thank God, whom I serve from my forefathers with a pure conscience, i. e. whom I have obeied sincerely all my time, even when thro ignorance I persecuted the Christian faith, doing according to the dictate of my conscience, and as I was perswaded I ought to do. And now if conscience will excuse, there was enough of that, a good conscience and a pure conscience; and will his fiery persecutions n…w by vertue of his conscience be Christned holy zeal, shall the pure conscience make his bloudy hands to be undefil'd? Oh no: 'twas Blasphemy, and injury, and persecution, for all 'twas conscience, 1 Tim. 1. 13. I was before a blasphemer, &c. and notwithstanding I did it all in the uprightness and sincerity of my heart, I am the chief of sinners, v. 15. And let us not suppose these aggravations were laid on by S. Paul upon himself because of his unbelief, that that was the only thing that gave guilt to his actions, and that we thro faith and assurance shall escape, if we do such gross actions out of an erring conscience. For on the contrary S. Paul do's bring his unbelief not as the Aggravation, but the Apology of his crimes, he pleads that for himself v. 13. and he finds another occasion for God's remitting him not from his conscience, which might alleviate the faults, but by his being by the horror of his sins a greater instance of God's wonderful grace in forgiving, v. 16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe in him to life everlasting. God dealt most mercifully with me, call'd me from heaven, whilst I was persecuting him, to be a prime object of his patience and longanimity, and in order of time the first that was so miraculously call'd, that so the wickedest of the Gentiles may in me have an example of hope of mercy, if they shall come in to Christ.
And will it now be fit, my Brethren, with this of S. Paul, who notwithstanding such true pleas of conscience is forc'd to seek out for such motives of forgiveness, and plead hard ignorance and unbelief, and yet confess himself the cheif of sinners, with this I say to parallel some actions of our daies, that under the pretence of conscience (which too hath no Law, as that of S. Paul had, tho then outdated) will justify forbidden actions even against repentance, men will not ask forgiveness where they can pretend conscience: I could instance in a strange particular of one of my remembrance, and my knowledg of the person and the story sufficiently notorious, who because the Papists believing that to be Christ, which indeed is bread, worship it, therefore thought in his conscience all kneeling at the Sacrament Idolatry, and to that error adding the command Deut. 13. 6, 7, 8, 9. cut off his brother's and his mother's head: yea and when condemn'd to death by sentence of Law for the action, would not be beaten from his hold, but on the strength of that mistaken place went as boldly with that bloud on his hand and his soul to face the judgment seat, as he could have don, had he bin wash'd in Christ's own bloud; and of this resolute fury the Zealots of our neighbor country of Scotland have made many recent instances in their reviv'd Ravilliacs. See the sad issue of an erring conscience, an action whose horror feinds would startle at, such a perswasion do's make meritorious, and yet God knows, that erring consciences have brought the Parent of a Nation (a thing of much direr guilt) to the same state; and yet that conscience must be admitted an excuse, when God knows jealousies and suspicions have bin all the ground and all the rule for their determinations of conscience, and yet on that stock alone they could misjudge and censure, speak evil of and revile the actions of just Governors, and do that which I dare not say. When against all Laws both of God and man, all ties sacred and civil, obligations of oaths and duties, that it may be impossible to plead ignorance, men yet will act under the banner of such a thin conscience, that never could produce any Law of God for its direction or its quiet, and yet think themselves secure. When a confident perswasion of heart, God knows how taken up, shall quite annual that command of Christ, of taking up the Cross, and change that state which he calls blessed, suffering for righteousness sake, (if there were such a thing) change it into so great a curse, as men will rather embowel themselves in their brother's hearts, involve a Nation in bloud and misery, in guilt and ruin, than not throw off the Cross from off their shoulders.
And now 'tis to no purpose to observe, that when perjury and sacriledg and breach of almost every Commandment in the Decalogue shall not only become tolerable, but be the only character of a godly side by vertue of a thing call'd conscience; surely S. Paul was a weak man, that when he had don some such things out of a good and pure conscience, yet calls himself the chief of sinners. In like manner in the Church new religious fancies are bold to take upon them the holy face of conscience, and then to quicken men into schisms, and all uncharitable separations and factions, withdrawing them from the obedience of them that have the spiritual rule over them, not at all submitting themselves to them, who by Gods appointment watch over their souls, but rather flying in their faces, at once with open disobedience, loud reproches, bitter censures, and severe condemnations. Others, by having had mens persons in admiration, and consequently their opinions, suffer'd their models to be stampt upon their conscience, and then that must justify Ecclesiastical parricides, destroying their own fathers that begot them to the Church, and at once cutting off the whole line of those progenitors, that can derive their race from Christ, a fairer stem and pedigree than most can shew. But alas! my Brethren, if we shall grant that these opinions really possess their souls, and that in the uprightness of their heart they did pursue them, that neither interest nor faction, nor having bin disoblig'd, or having suffer'd, hath pufft up a passion into conscience, but that 'tis all sincerity; yet we have seen that cannot bear us out in such commissions, 'tis but an erring conscience still that animates a man into any breach of duty, and if there be no other Law to warrant actions, the conscience is so far from being able to justify them, that while it errs, it but entangles a man in the necessity of sinning, leads him into such Labyrinths of guilt, that whatever he do's, he offends: on one side if he do what his erring conscience dictates to him, he sins against God's Law; on the other side, if he forbear, he sins against God's Vicegerent, his own conscience; there is the guilt of his deed, here is the guilt of his heart, which do's oblige a man to follow that which it is sin to follow, and which makes him he must and ought to do that, which he must not nor ought to do.
And sure, my Brethren, the only application to such a conscience is to advise the laying it aside, to rectify the error. Good counsel that indeed, but the hardest to be taken in the world; for that a man may rectify, he must know himself in an error, and if he know that, then he hath not an erring conscience: this when it is strongly so, doth not so much as doubt of his opinion, and while he do's not doubt, what temtation hath he so much as to set upon the rectifying? I shall but name some means.
The first will be Praier for Divine illumination; S. James has directed this, if any man lacks wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, c. 1. 5. and our Savior has promis'd, that he will give his Holy Spirit to them that ask him, Luke 11. 13. whose office, we know, is to lead us into all truth, John 16. 13.
The second means will be, not to be wanting to our selves, not to shut our eies against, or resist the truth, Acts 28. 27. 2 Tim. 3. 8. nor by a wretchless unconcerndness take up with slight appearances, and receive a vulgar error for a sacred revelation, and having mens persons in admiration, Jude 16. believe as doctrines the devices or commandments of men, Matt. 15. 9. not to consider what this celebrated Teacher, or this Sect and Party say, but make our resort to the Law and to the Testament, what Law of God there is for, or against this action. For in this case it is most true, There is one Law-giver, who can save and destroy, James 4. 12. and if sin be the transgression of a law, 1 John 3. 4. it inevitably follows, that where no law is, there is no transgression, Rom. 4. 15. And yet 'tis strange to see, how men amuse and embarras themselves in things that have no bottom or foundation in Scripture, and in the mean time omit the weighty matters of the law, judgement, mercy, and faith.
Thirdly, if I have bin engag'd in any practices, of which by the contrary practices of other sober rational men, I see there may be reason, if not to doubt, yet to search into them; then I'le take the same course in order to the settling, or the rectifying of my judgment; and especially if any obligations to the contrary have got possession of me, if obedience and meekness, and peace of the State or Church, or any sacred bond, in a word, if any commands of Superiors, or engagements to them seem strong for the other side, then nothing but clear Law of God or my Superiors shall fixe me.
Fourthly, where things are not absolutely convincing on either side, and there is no clear Law on neither, or else so much like Law on both sides; here, as I must suspend if possible my action, for these must needs make doubts, so if I be necessitated to act on one side or other, then if my conscience do mistake, according to the degree of my diligence in examining, so will be the degrees of my guilt. If I have search't to my utmost, and so offend out of an ignorance I could not overcome, it is the constant doctrine of all, that the mercy of our God by the tenure of the Gospel will not impute the error to a person otherwise of holy life: but if there was a means of knowing, that either heat, or any other thing did hurry me from a sufficient consideration thereof, according to my means so is my sin. Abimelech had a competent ground to think that Sarah was not Abrahams wife, when both herself, and he had told him so, and upon that he saies, he took her to him in the integrity of his heart, his conscience reasonably well-inform'd telling him that he might do it; and yet God p…nisheth his hast: he determin'd too speedily, his desire was too quick, did not proceed by those slow steps, that a good careful conscience do's move with, that will examin with all strictness where he discerns there will be gross sin on the other side. The Jews had a strong prejudice against Christ's reformation of the Law, by those so many promises of Scripture that their sacrifices should be eternal, and when for many ages they had bin brought up in a Religion so own'd by God, and were so harden'd in that Religion by all their Teachers, 'twas no wonder they rejected the Apostles preaching out of conscience of their own Religion, Paul himself had don so, and yet God gives them up to final induration for it; because they had sufficient means of knowing Christ was sent by God to reform their Religion, for have they not heard? Rom. 10. 18. Thy diligence therefore shall alleviate the fault, and where it is us'd in a good measure, probably will not suffer the conscience to be long positive and peremtory in a mistake, but at the most will let it only be a doubting conscience, which how far 'tis an evil eie, and how we are to guide our selves out of that darkness it do's lead into, we must now shew.
A doubting conscience may be either in things of very little moment, and also where there is very little light to guide it, and then we only call it scrupulous; or else in things of consequence, and of these we now treat; and the Position is, that he that acts according to a doubting conscience sins, and this evil eie leads into utter darkness. The Aphorism is a certain reveled pronunc't truth, he that doubteth is damn'd if he eat, Rom. 14. 23. However sacred the tribunal of conscience can be thought to be, it must not stand in competition with the Throne of Almighty God, and oblige us to do that which the Divine Command has interdicted, or to leave that undon, the doing of which he has expresly charg'd upon us. It was thought to be a tyrannous hardship which the Egyptian task-masters put upon the Israelites, that they should be beaten because they made not brick, when they had no straw to make it with: but it would seem a more tyrannous cruelty, to punish them if they made, and also to punish if they did not make it. But so it is; he who chuses to do that which his conscience suggests he ought to avoid as being ill, and resolves to omit that which he judges or believes he ought to do as being good, has all the inordination of mind that constitutes the most flagrant guilt; he pursues evil, and turns away from good apprehended to be such, and so has that depravation of mind that constitutes a Devil. But on the other side, our opinions cannot alter the real natures of things, nor will my belief that my act is laudable make it to be so, any more than my fancy that Poisons are wholsome food, will free them from their noxious venim, and render them restoratives and cordials. In like manner, my adventuring on an action which I think is bad, upon the cold reserve of a possibility, that it may be otherwise, involves the desperate resolution of doing it howsoever; which differs very little from doing it, tho I know it to be certainly unlawful. But a doubting conscience admits of a counterpoise from a contrary doubt, and there is fear of sin, as on the one, so also on the other part. I am uncertain whether I may not do ill in acting, and yet whether I may not do worse in forbearing: or thus, I am not sure that what I enterprize is lawful, but yet I have no ground to believe it is unlawful. Now from this exigent thus declared I might deduce resolutions in many cases of our life. As
1. When there is no ground to build a certain judgment on of either side, but it is only probable the thing is not sin, and consequently I cannot be sure it is not, yet if upon that probability I act, this is clear different from the state of the doubting conscience: for tho I may have some doubt 'tis possible the thing may not be good, yet having honestly examined it, I have no reason to think it not good, and I am sure of my own heart, that if I thought it were so, I would not do it; here is no chusing of a sin, not with the least degree of inclination. 'Tis this secures the Physitian, who cannot possibly be assur'd there may not something lurk in his Patient's body, (for whose dark and unwholsome closets he hath no prospective,) to which the physic he prescribes may be pernicious; yet because God hath revel'd no certain grounds for guidance in this case, therefore he upon diligent search and grounds of art, which are the best God hath allow'd us prescribing what he really believes will do him good, satisfies a good conscience. Upon the same account the Pilot satisfies himself, where he adventures his ship and fraight upon shelfs and shallows: and the Captain, when he leads his men upon he canon's mouth, and other desperat attemts of war.
Shall I make more familiar instances to you: some have doubted whether celebrating Christ's Nativity be not will-worship, because 'tis not commanded in Scripture; other have doubted of the use of Garments prescribed Ministers from the same ground, and from their being significant. Now as to these, not to shew the unreasonableness of these doubts, tho I could easily do it: for in God's name why is it to set apart a day to thank God for the Redemtion of mankind will-worship, and yet to set apart a day for the deliverance of a Nation from a temporal plague not will-worship? Is the fifth of November in the Scripture any more than the twenty fifth of December? Or is it the infinitely greater mercy of Christ's Birthday that makes it more unlawful than the Gunpowder-Treason day, and therefore 'tis not lawful because 'tis more fit? And for the Garments of the Clergy, I would they were all significant, but that that is an argument against them in these daies. It is true Scripture prescribes them not, and by that rule they should wear none, for it prescribes none: but pray tell me, will not any of these doubting men seek a Pulpit to preach in, or now a daies a bason to baptize with, never looking whether they have a warrant in Scripture to command it? Just so, rational and sensible men select a particular habit for a Priest, whereby his words and exhortations may be receiv'd with greater respect and authority, and this without any written precept: for as where Scripture commands, it renders every thing necessary; so where it is silent, it renders nothing unlawful in such circumstantials.
So a prescribed way of Praier is boggled at, and why that more unlawful than a limited way of praising God? They had effusions of those in the first times, why do not we as well pretend to the one as to the other? Or why should it be less faulty to have set forms of singing Psalms than have set forms of Liturgy, in which too people might communicate, as they do also join in praises? or indeed would that Rhyme and tune become unlawful, should the Magistrate command them too?
But passing over this, and to speak in short of the whole matter. If the man that doubts, bids his conscience stand aside, and because of legal penalties muffles himself, and resolvedly goes on, notwithstanding his speculative irresolution, with desperat boldness judging it better to trust God with his soul, than the Law with his estate or liberty: if he fears to consider or enquire, least he should get conviction, that suits not with his interest, and thinks it easier to doubt than to be certain, because he's certainly determin'd to do what is enjoin'd, tho it be never so unlawful. This is a profligate state of mind, that wants nothing but occasion to engage upon the greatest villanies, and close with Apostacy it self, when recommended by impunity. But if this doubting makes another scheme of reasoning, and performs what is enjoind, because the Magistrate's command is certain, but its unlawfulness is only dubious, and the safest course is ever the most innocent, because it is the most prudent; then the obligation to suspend the going on to act in case of doubting, is superseded by another obligation, actually to obey the undoubted injunction of Superiors, and the good Subject will not fail to be a good Christian too.
But alas! why should I busy my self in picking cases which here, I hope, are not useful, when as upon this very Proposition we are now upon, other things do apply themselves to most mens hearts of a more strong concern, and of more daily practice. If an action otherwise lawful will make up an indictment to our condemnation, if don with a doubting conscience; what guilt and damnation is there in those actions that are don against present full perswasion of conscience. Truly, my Brethren, I have no aggravation for sins don against knowledg, that being the worst that can be said of sin; and I shall only add, that they who so defie their conscience, are in the ready way to have no conscience, the sad estate of whom my last did display to you; and in short, 'tis no wonder, if God's Vicegerent do depart, when he is so affronted. There is a great and sad example of this procedure Rom. 1. 18, 19, 20. For the wrath of God is reveled from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Because that which may be known of God, is manifest in them, for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and God-head, so that they are without excuse. There is no plea for such, because they did not use their knowledg to his service, but sin'd against it, and by their deeds of darkness put out that light, which was vouchsafed them by God, yea indeed did commit those deeds of darkness in the face of light.
I have to what I have already said, one word to add for the scrupulous conscience. Scruples are little suspicions in things of small concern or indifferency, and where there is but little ground; for otherwise they swell into that we call doubts, and which denominates a doubting conscience. Now scruples, which are small particles of dust, do indeed cast dust into the eies, which dim the sight, and make the eies to roule, and fret, and grieve; and so do these the mind: they disturb duty wonderfully, by taking up the heart, and making it restless and unquiet, and so quite discompos'd for duty; for the heart is still call'd aside, & wandring about that which troubles it. And indeed these quite take off the edge of the mind; for while scruples arise, I am unsatisfied in every thing I do, and then with what heart can I do them? I am in fear of every performance, and such a fear exceedingly damps love, and quashes all endeavors. I have no cheerfulness in my actions, and consequently never can be eager and forward, but cold and slack; for these do still put demurs, and nothing but discomfort dwells upon my spirit.
A dark and ill state this, and therefore 'tis no wonder if the Spirit of darkness sheds it, especially where he cannot draw in the soul to works of darkness; if he cannot quench the heats of their devotion, then he will strive to cool them by these arts, which like little dashings of water thrown into the fire, if they cannot put it out, yet at least they darken the flame, and change that which was pure and clear into thick fume and smother: so do these raise smoak and cloud in the soul. If the Devil cannot betray the heart to downright vice, but his suggestions are shut out, and temtations scorn'd, or at least avoided; then he will trouble them in their duties, he will suggest things that under the vizor of nicer and stricter Religious shall be let in, and when they are in, shall put the soul in little combustions, and disturb all its performances. Therefore these are to be combated with, and the heart to be fortified against them; as soon as ever we find these little spies and incendiaries of Satan stirring in the mind, let us strait seize them, and examin what they do there, what account they can give of themselves. Have they any ground or plea? when a thought checks me with a sudden motion of heart, least what I do may be amiss, I will question instantly, hath God said so any where, is there any Law that forbids it? If I cannot resolve my self, I will call in counsel; (for if I be not ashamed to whisper the unhandsomnesses of nature to a Physician, to betray uncomely infirmities, shall the chearful quiet of my Soul, and the comfortable progress of my Religion be less considerable to me?) and if by these means I cannot find God hath forbid it any way, either directly or by consequence, why then shall I do Satan's work for him, help him to disquiet my own heart, make the semblance of Religion hinder my Religion, and with a pudder about duty keep my self from doing duty, much more of which I might perform with less trouble, than I do think of these things, and with infinitely more comfort? No sure, I will make no sins to my self that God hath not made, but in God's name with an upright heart set about my known duty, in full assurance of faith. But
Secondly it will become us, whosoever is at any time troubled with these, to consider with our selves, when we find scruples arise about things of very small concern, to examin, am I thus wary and thus nice in every peice of known duty, have I as sharp checks there, and is my conscience as stirring in every circumstance of sure Religion; if a true object of charity pass by me, or I hear of such an one, whose real wants seem to call upon me for Christ's sake, and I instead of satisfying his needs, satisfy only the importunity of my own thoughts by some little excuse, I have not about me, or let others give that are more able, or why should I give to every one that asks me? In this case now is my heart restless and scrupulous, least the real wants of the poor soul should make an alms duty, unsatisfied till I either know that, or till I do releive him?
If when Praiers call, and at the same time either a trifle or something, which I had time enough before to prevent, and knew well enough the fit times of doing one and t'other, yet seek to detain me; have I scruples here, and are they strong enough to throw aside the less concerns, and will not let my heart rest till it brings me honestly and zealously to my devotions? If some little slight injury, or it may be inadvertency of another fret my mind, and begin to swell me into a passion, or thicken into a grudg, and I am in present heat of words, and remember him with a slight or a less esteem; do scruples rise as fast as these heats, and my heart become more troubled at it self, than at the little conceiv'd injury, and never well at ease, till I am calm to him? If it be not thus, but we who strain at gnats and swallow camels, we whose eies boggle at motes in the Sun, can wink, or suffer beams to hood-wink them; we that scruple at things indifferent, things of which we have no rule to judge them sins, and are not nice at all in things of certain duty, have no such scrupulous conscience in known faults, or at least in much more concerning matters, we may do well to consider, whether our nicest carefulness in these do not betray, that in such little things the main of our Religion lies, our hearts lay their greatest stress upon these. There are certain formalities of Religion, things that speak people Professors, distinctive characters of a Party professing Godliness, little things by which they are discriminated, as niceties in habits, or gestures, or modes, or tones of speaking, or forms of doing things in Religion, or some strict forbearances of things that all the world beside themselves never imagin'd hurt in. Now they that do make such to be the stamp and signature of a Professor, it is no wonder if they be nice and scrupulous in them; and truly to be scrupulous, especially in such indifferencies, do's dangerously look towards that: 'tis certain, where the greatest care and watchfulness is laid, there will the most and greatest scruples be apt to stir; so that if these be most in such indifferencies, either the heart hath entertain'd some end besides Religion, the seeming strict or a Professor; or else the heart hath bin betraied, and by being bred up to strict cares, especially in such things, it hath let it self be besotted by those strict and handsom appearances, and low spirited as it is, hath rais'd no higher, but set up his cheif rest there; they think if they do these things, they are religious. There cannot be any other reason given of these different strictnesses, this scrupulosity in little things, and negligence in greater interests; and therefore 'tis worth the search in every heart, in which examination whosoever shall find his scruples to be universal, and proportion'd to the duty, his heart watchful, especially where the concern is greatest, and there most careful where it most behoves him; let that heart take comfort, that quality is but the nicety, the quickness of a clear, pure eie, that can endure no dust, no soil upon it, and such an eie shall lead a person thro the paths of God's word, which is a light to the feet, and a light unto the paths here to the Land of everlasting light and glory, where in God's light he shall see light for evermore.