to touch purer and sweeter water than others. In short, he will come to think it criminal to step over a twig that lies across his path. For this is the commencement of no trivial controversy; but the dispute is whether the use of certain things be agreeable to God, whose will ought to guide all our resolutions and all our actions. The necessary consequence is, that some are hurried by despair into a vortex of confusion, from which they see no way of escape; and some, despising God, and casting off all fear of him, make a way of ruin for themselves. For all, who are involved in such doubts, which way soever they turn their views, behold something offensive to their consciences presenting itself on every side. VIII. “I know,” says Paul, “that there is nothing unclean of itself; but to him that esteemeth any thing to be unclean, to him it is unclean.”[233] In these words he makes all external things subject to our liberty, provided that our minds have regard to this liberty before God. But if any superstitious notion cause us to scruple, those things which were naturally pure become contaminated to us. Wherefore he subjoins, “Happy is he that condemneth not himself in that which he alloweth. And he that doubteth is condemned if he eat, because he eateth not of faith; for whatsoever is not of faith is sin.”[234] Are not they, who in these perplexities show their superior boldness by the security of their presumption, guilty of departing from God? whilst they who are deeply affected with the true fear of God, when they are even constrained to admit many things to which their own consciences are averse, are filled with terror and consternation. No persons of this description receive any of the gifts of God with thanksgiving, by which alone Paul, nevertheless, declares them to be all sanctified to our use.[235] I mean a thanksgiving proceeding from a mind which acknowledges the beneficence and goodness of God in the blessings he bestows. For many of them, indeed, apprehend the good things which they use to be from God, whom they praise in his works; but not being persuaded that they are _given_ to them, how could they give thanks to God as the giver of them? We see, in short, the tendency of this liberty, which is, that without any scruple of conscience or perturbation of mind, we should devote the gifts of God to that use for which he has given them; by which confidence our souls may have peace with him, and acknowledge his liberality towards us. For this comprehends all ceremonies, the observation of which is left free, that the conscience may not be bound by any obligation to observe them, but may remember that by the goodness of God it may use them, or abstain from them, as shall be most conducive to edification.