2. The next motive is this, it is the only way to settle the conscience. The scripture is a sure rule ; and when a man walketh by the rule, he need not fear. What is the reason many are troubled ? They are afraid they do not duties after the right manner. Why, brethren, look to the word ; see what is required there. If your service hath the truth of the commandment, though it doth not reach the measures of it ; if you strive after so much as is required, and have this in your desires to do what is written, you will find the Lord will accept yon. And indeed, if they would often view the nature of the duty, it would be better with them.
There are but two things trouble the conscience in matter of per- formance— scrupling what is lawful, and doubting what is acceptable. Now, if we would go to the rule, the conscience would be settled in both particulars.
[1.] For matter of scruple, the word of institution, if it be consulted with, will clear all, I know what is written there, and I am bound to look upon no other thing as a medium cultus, as a part of worship. I know what to do, what to forbear ; the Lord hath showed us his will ; and therefore the conscience is every way freed from scrupulous perplexities. The word is a clear, full rule, that satisfieth every man. The commandment is a lamp, and the law is light, Prov. vi. 23 ; and every christian taketh it home to direct him in particular, saying as David, Ps. cxix. 105, ' Thy word is a lamp to my feet, and a light to my path.' Brethren, naturally we have a dark, misty heart, and there- fore may well scruple the way ; but when we take a lantern with us, we may see we are in the path, and so walk on the more boldly : ' So shall I not be ashamed, for I have respect to the commandment,' Ps.
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cxix. 6. We should not be wavering and so unstablished if we would often look to the rule of obedience ; there is enough to remove scruples.
But you will say — The word of institution is not so full, but, though we consult it, there may scruples remain ; as to instance in circum- stances, and, to specify them, about the gesture in worship, about the time of receiving, &c. ; the scripture doth not determine, and therefore we may scruple still.
I answer — Something for clearing of this I have already said in the doctrinal part, and therefore shall add but little now, only for the circumstances specified.
(1.) Touching the gesture, it is of so small concernment that the scripture doth not descend to determine the fittest, whether standing, or sitting, or kneeling. We are left to our liberty, and only stinted by the general rules of charity and conveniency of gestures ; so there be no holiness placed in them, and so made parts of worship, any are lawful. The people of God have used many gestures in the service of God never prescribed in the law, and yet cannot be said to do other- wise than was written, because they had not any superstitious conceit of them, to think the service any whit the more acceptable or effectual. Those solemn gestures accompanied in reading the law, Neh. viii. 5, 6, of the people's standing up and bowing their heads, and worshipping with their faces to the ground, were not prescribed in the law ; and yet might be well used, though it be nowhere found in the books of Moses why they should be used. Only idolatrous and superstitious gestures, such as do not suit with the nature of the ordinances, are forbidden.
(2.) For the times of receiving, the scripture is not punctual in that, how often we should do it ; but the apostle's ocra/ci? implieth a TroXkuKKi : 1 Cor. xi. 25, ' As often as ye shall eat this bread, and drink this cup,' implieth that it should be very often. So for prayer, ' pray con- tinually,' 1 Thes. ii. 15. The Spirit of God doth not assign special times for these duties, but generally shows that we should do it as often as we can, very often. The Lord doth not tie his servants to such times and hours ; it may be their spirits may be unfit then ; but they should show their obedience to God by comiug every time they may have it. Therefore you see there is no reason for scruple ; if we look to the institution, we shall be rightly informed. Well, therefore, now to press this part of the motive. As thou wouldst have thy conscience freed from its scrupulousness, that thou mayest know what is lawful and what is seasonable, that thy soul may not be as a skein of ruffled silk, perplexed and entangled, search the commandment, look to that. When we are clearly informed about our duty, and have a right know- ledge of the will of God, we may the more freely set about the perform- ance ; otherwise we shall sin in manner, Eom. xiv. 14. This is the first part.