from aboue So it is generally said of all the hoie Writ Holy men spake as they were mooued by the Holie Ghost e 2 Pet. 1.21 All Scripture is giuen by inspiration of God f 2. Tim. 3.16 In the old time God spake by the Prophets g Heb. 1.1 I will bee with thy mouth said God to Moses h Exod. 4.12 I haue put my words in thy mouth to Ieremy i Ier. 1.9 The word of the Lord was in my toong said Dauid k 2. Sam. 23.2 The Holie Ghost spake by the mouth of Dauid said Peter l Act. 1.16 God doeth beseech you through vs saith Paul m 2. Cor. 5.20 These places shew that the things vttered by these men were not of their owne deuising but came by speciall authoritie from aboue For the making of the best profit by this point let vs looke a little further into it By the foretellings of the Prophets in this place Zecharie no doubt vnderstandeth the old Testament which is there-therefore called the Word of the Prophets n 2. Pet. 1.19 and The Prophets o Act. 26.27 and The Scriptures of the Prophets p Rom. 16.26 They haue Moses and the Prophets that is the Scriptures q Luk. 16.29 Now that which is heere said of the Prophets that by their mouth God spake is true also of those which wrote the New Testament according to that saying that the whole Scripture is giuen by Inspiration of God r 2 Tim. 3 16. and the Apostle speaking of the Foundation of the Church maketh it to be both Prophets the old Testament and Apostles Å¿ Eph. 2.20 the new Testament the body and frame whereof albeit it was not all compiled by Apostles yet the doctrine was taught and preached by the Apostles whose vnderstanding Christ opened t Luk. 24.45 and with whom hee promised to be u Mat. 28.20 So that it is true of all the writers of the holy Scriptures that God spake by their mouthes Wherupon touching the Scripture wee are heere taught three things Three things noted touching the Scriptures by occasion of this 3. Doctrine The first is the Maiestie of it For how must not that needs bee full of Maiestie and of admirable excellencie which proceedeth out of the mouth of the most high We see in experience when bookes come to our hands which containe some briefes of the Orations and speeches of the King how apt we be to carie an higher estimation of them than of other ordinarie writings and al is because we measure the words by the worth and dignitie of the Author so in the Scripture it comming from a God of infinite Maiestie there must needs be in it more than steps or prints of excellencie Heereupon they are called the Great or Stately or honorable Things of the Law x Hos 8.12 Dauid calleth them the Wonders of the Law y Psa 119.18 The Law of God seemed to him so full of many admirable things and the same so full of heauenly brightnesse and glorie that his naturall eyes were euen dazled therewith therefore hee desireth God to doe a cure vpon his sight that hee may be able to behold them Open mine eies c. It is said of Christ that he taught as one hauing authoritie z Matth. 7.29 there was another maner of state in his words than in the Verball Sermons and Lectures of the Scribes And so whosoeuer shall obserue it shall see a kinde of Maiestie in the word of God reuealed in the Scriptute more than in any other writings The vse heereof is The Vse of the 1. note touching the Scripture to admonish vs to beware of al slight and base and contemptuous vsing of Gods word That which God hath spoken must needs be maiesticall If the Scripture be such an euidence of his eternall and incomprehensible Maiestie who shall dare to vse it without respect The Maiestie of the Scripture is drawn â—undrie waies into contempt First if it be in preaching handled negligently and irreuerently Secondly if the phrases and sentences of it be drawne into common speech Thirdly if it be heard idlie carelesly scornfully sleepily which is the ordinarie indignitie offred to the Maiestie of Gods Word If it were but one of Esops fables or a tale of Robin-hood it could not be heard with lesse respect or with more disdaine than it is by many Yet euen Eglon though but a Heathen was better than such who when hee was told by Ehud that he had a message to him from God rose out of his throne a Iud. 3.20 When Pilate heard of hauing to doe with the Sonne of God he trembled b Ioh. 19.8 Well then when the Minister addresseth himselfe to the reading and to the opening of the Scriptures remember wee that that which wee shall heare is the voice of God He speaketh by Mans mouth let vs thinke with our selues how great Maiestie must needs be in his words and let vs labour to make our behauiour in hearing sutable to the state and excellencie of that which is deliuered The second note touching the Scripture is the Authoritie of it Is it Gods voice Then of it selfe it is of sufficient credit and needs no other testimonie to confirme it It is also an absolute Iudge for the ouer-ruling of all doubts and the determining of all cases and questions in Religion For who is higher than God when his mouth and word hath giuen the sentence what exception shall wee make or to whom shall wee appeale Thus you see that heerupon is grounded the authoritie of the Scripture of which authoritie of the Scripture you see also that there are two branches One that it is of sufficient credit to it selfe The other that it is in matters of Religion the supreme Iudge Touching the first wee haue this proofe I receaue not saith Christ the record of men c Ioh. 5.34 His meaning is that hee was of credit enough of himselfe and needed no testimonie from any other for the confirming of that which hee had dâ—…red That which is true of Christ is true of the word of Christ which is the Scripture It is the voice of God and needs no other witnesse to avowe it If wee receiue saith S. Iohn the witnesse of men the witnesse of God is greater d 1. Ioh. 5.9 There is none greater or more certaine than the diuine testimonie This is enough God hath spoken it where shall we haue a witnesse of better credit Now for the supreme authoritie which the Scripture hath in iudgeing it is the same in the Church that the Law is in the common-wealth To the Law saith God and to the testimonie e Isay 8.20 Christ submitted his doctrine to the decision of the Scripture f Ioh. 5.39 So did Paul g Act. 28.23 An Vmpire for matters of Religion had need of three things First it must be of that nature that we
may bee assured that the verdit thereof is true Secondly it must be such as from which it shall not be lawfull to appeale Thirdly it must be indifferent and without partialitie Now nothing hath these three properties but the Scripture and therefore that onely is fit to bee the supreme Iudge in matters of Religion This makes first against the Papists Their opinion is The Vse of the 2. note touching the Scripture that the Authoritie of the Scripture dependeth vpon the Church that is that it is therefore Canonicall and of Diuine credit and authoritie because the Church that is indeed when the matter is well sifted the Pope hath so determined This one place is sufficient to ouerthrow this fancie The Scripture is the voice of God shall not the voice of God bee of credit to it selfe must men come in for a witnesse to iustifie that vnto vs which God hath said is true God forbid But how shall I know thou wilt say that God hath spoken this or that I answer what by the Church Thou perhaps wilt say so but I demand How shall I know which is the Church The Church must prooue it selfe by the Scripture and therefore the Scripture hath not its dependance vpon the Church Yet thou doest still vrge how thou shalt know the Scripture to be the voice of God I answer By it selfe Therefore it is often called The Testimonie h Isay 8.20 because it bâ—…witnesse to it selfe Thou shalt know it by the eâ—â—â—â—s it is mightie in operation c i Heb. 4.12 it will make thy heart to burne within thee k Luk. 24.32 He that will not beleeue this witnesse will beleeue none It is the Churches Ministry which commends the Scripture but it is not the Churches authority which maketh it to be Canonicall Another opinion of the Papists is that the Scripture is not the absolute Iudge in matters of Religion but the Church that is by their interpretation sometimes the consent of the Fathers sometime the decree of a generall Councell sometime the verdict of the Pope whose faith cannot faile They accuse the Scripture to bee obscure imperfit the matter of contention and therefore vnfit to bee a Iudge But if that be true which is heere that the Scripture is the voice of God who shall be more fit to determine But thou saiest how shall we be certaine of the sense I answer The Scripture is the interpreter of it selfe as the Law of the Land is of it selfe The Scripture is Light l Psal 119.105 As we see the light by the light so the Scripture by it selfe Who shall iudge what is Gods meaning but himselfe Scripture with Scripture must be conferred m This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9.22 and that is the way to find the truth Secondly this point may be fitly applied to our own occasions There is betwixt vs and our Teachers controuersie about sundry things These and these things are vrged and perswaded as good necessary such and such things are cried out vpon as euill and vngodly The Preacher draweth one way by exhortation we draw cleane contrary by our conuersation He saith we must doe thus and thus we thinke it to be more than needs He saith this or that is a grosse sinne and will bring vs to hell if we continue in it we suppose there is no danger in committing it Heere is now a question and by whom shall it bee decided If we will haue a Iudge which is able to giue an absolute verdit let vs appeale to the Scripture let vs hearken what God saith where shall wee finde a more sufficient arbitrator â—…ee is the onely Law-giuer n Iam. 4.12 of his Church Euerie action euery course must stand or fall at his determining And where or whence shall we know what his will is but in the Scripture The Prophets and Apostles haue written and spoken but God spake by their mouths I would we could bee perswaded to yeeld to the Lords verdit reuealed in the Scripture What a notable reformation of sundry grosse euils would soone ensue Touching those things which wee goe about to perswade as diligence in the worship of God care to heare and to profit by the Word sanctifying the Sabbath Chastitie Sobrietie Mercie Peaceablenesse and such like sure we are we haue the Scripture on our sides and men haue nothing but humour and custome and obstinacie to oppose If wee will not yeeld to the iudgement of the Scripture now for our conuersion we shall ere long be forced to yeeld vnto it for our confusion The third thing touching the Scripture noted hence is the Trueth of it which followeth from hence necessarilie God is the God of Trueth o Psal 31.5 How can there bee any vntrueth in that which hee hath deliuered I remember that for confirmation this doeth often come in The mouth of the Lord hath spoken it p Isay 1.20 and elsewhere Heerupon are those commendations of the word of God The iudgements of the Lord are truth q Psal 19.9 Thy word is truth r Ioh. 17.17 The word of truth which is the Gospel Å¿ Col. 1.5 And not without cause For there is nothing related in it as done but it was so as is reported with euerie circumstance There is nothing mentioned as a matter to be done but it shall so come to passe as is foretold It is more easie that heauen and earth should passe away than that one tittle of the Law should fall t Luk. 16.17 The Vse of the 3. note touching the Scripture This is also a needful note It is probable that the greatest part of men doe not thinke that there is that absolute trueth and certaintie in the scripture but that they doe suppose it rather to bee an idle tale or frightfull sound to amaze fooles full of terrible threatnings but yet lighter than vanitie in performance Therefore it is meet to hold this firme that the Scripture is the voice of him who cannot lie Euery curse written in it shall fall vpon the vnrepentant and euery blessing promised therein shall be made good to the soule of euery true beleeuer The fourth generall point in this part touching the Euidence of redemption is What the Prophets spake Where we haue to note two things 1. The summe of that which God by the Prophets promised to doe by Christ verse 71.2 The inducement or reason moouing God so to doe vers 72.73 Concerning the first wheras mention is made of enemies and haters we must inquire what and who they be Touching their nature in generall they are spirituall Enemies or enemies in spiritual things or for spirituall respects u Eph. 6.12 The chiefe of them is Sathan He was the first and is therefore stiled A murtherer from the beginning x Ioh. 8.44 and an Old Serpent y Reu. 12.9 hee desireth vs to winnow vs z Luk. 22 31.
Isaak Behold I am now old and know not the day of my death wherfore now c x Gen. 27.2.3 as if he had said There is a thing to be done which must be done before I die and I know that as the daies of my life are but few so the greatest part of them are gone and past therefore that which I intended I will hasten to doe it so should euerie Christian reason wâ—â—h himselfe My time is short my life a span my daies nor many therefore Lord frame my heart that whilest it is called to day I may turne to thee and seeke thy fauour This care is a chiefe difference betwixt the godly and the wicked For they argue cleane contrarie Let vs eat and drinke tomorrow we shall die y Isay 22.13 Therein they imitate their father the Diuell for euen of the same humor is he He hath great wrath knowing that he hath but a short time z Reu. 12.12 The second point now followeth For so Zachary teacheth vs that as God is to be serued in our life which is the more generall point so it must be all the daies of our life Here come to be opened two doctrines 1 That religion is to be practised euery day 2. That it is to be practised to the end of our daies The former of these requireth assiduity and dailinesse The latter perpetuity and lastingnesse I will blesse thee daily saith Dauid and praise thy name for euer a Psal 145.2 That speech may be in stead of a commentarie to this place I will speake of both seuerally The former of the two doctrines is The 2. Doctrine That a Christian man is bound by the word of God to a daily practise of religion Euery day and euery action of the day must be a witnesse of his care to approue himselfe in all holy conuersation vnto God It will not be hard to proue this by the Scripture namely that a godly life is to be brought into euery daies practise We must henceforth liue as much time as remaineth in the flesh not after the lusts of men b 1. Pet. 4.2 As much time so that no time is exempted from liuing after the will of God Let thy heart be in the feare of the Lord continually c Pro. 23.17 Toto die Tremel There is no allowance for any intermission of time to be spent as it were a little more vainely or carelesly than other Paul speakes of being giuen vnto euery good worke continually or of attending thereupon dayly d So doth the word signifie 1. Tim. 5.10 Euery good worke there is no toleration for any sinne Euery day there is no exemption of time I endeuour my selfe to haue alway a cleere conscience e Act. 24.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alway or thorowout that is at one time as well as at another one time of the day as well as another There are very few duties of religion but the Scripture speaketh of the dailinesse of them either by precept or example For dayly praying besides the commandement pray continually f 1. Thes 5.17 we haue Daniels example of three times a day g Dan. 9.10 and Dauids of seuen times a day h Psa 119.164 For reading we haue the charge giuen to Iosua Let not this booke of the law depart from thee i Ioâ— 1.8 For meditation we heare Dauid Oh how I loue thy law it is my meditation continually k Ps 119 97. For talking of good things My tongue shall talke of thy righteousnesse daily l Psal 71.24 For watching ouer our owne selues Keepe thy heart with all diligence saith Salomon m Pro. 4.23 Watch in all things saith Paul n 2. Tim. 4.5 Take heed lest at any time there be in any of you an euill heart o Heb 3.12 For depending vpon Gods prouidence we are taught to aske daily bread p Matth. 6.11 For preparation for the crosse there is speech of taking it vp daily q Luc 9.23 For seeking to doe good to others there is a precept to exhort one another daily r Heb. 3.13 These places and many like shew that one day as well as another is to be consecrated to God and the duties of religion rending to Gods glory the edification of our owne soules and the good of others are to be performed euerie day And if it were not so why should God be so carefull in the Scripture to giue such directions for euery specialty that can be incident to any day as apparrell meat calling companie speech solitarinesse recreation health sicknes prosperity crosses friends c whatsoeuer occasion may at any time take vp a man in any part of the day the Scripture giueth a direction for it because a man is bound to make conscience of the practise of religion in euery particular Now a double reason there is for this doctrine First Gods compassions are renued euery morning Å¿ Lam. 3.23 and he ladeth vs dayly with benefits t Psal 68.19 Now sith there is no slacking of Gods kindnesse why should there be any intermission of our dutie Secondly Satan goeth about seeking to deuoure u 1. Pet. 5.8 when a man beginneth to be a little secure and to giue the raines a little to his owne heart to wander after it owne waies then taketh he his aduantage and the soule being by some intermission of a godly care thus as it were let loose doth quickly fall into his snares The 1. Vse The first vse of this doctrine is to remoue two opinions which are common in the world touching religion The one is that it is an easie matter to be a Christian a thing of no great paines to be religious some generall desires some superficiall good meanings some formall shews some deuotion now and then by fits some few actions of charity this is enough to saluation Hence commeth our common security Moiling and droiling there is for the world without measure To some carnall and carking humors the day is not long enough the weeke is too short euen some of Gods day must be borrowed for earthly occasions Godlinesse is followed but at leasure times heauen we suppose will come of it selfe without seeking How many daies passe ouer vs in a yere in which matters of the soule are not once thought vpon But how much are wee heerein deceiued Religion is a taske for euery day Hee that doeth not make conscience euery day to looke to his Religion to profit in his Religion and to shew foorth the fruits of his Religion that hee may comfortably at night say he is so much neerer his iourneies end to heauen than hee was at his first setting out in the morning that mans Religion is not as it ought and he which thinketh to come to heauen by this idle and negligent course shall be called the least in the kingdome of God x Matt. 5.19 The second opinion is
tenth so that now our obedience and seruice of God stands not in following our owne courses but in making conscience to frame our selues to that which the Lord commends vnto vs to be performed either to himselfe or to others Heere is a large field to enter into but I will abridge that plentifull matter which offereth it selfe vnto mee as much as I can Two speciall points are heere taught vs. The 4. Doctrine The first is That true religion stands not in a verball profession or informall shewes but in action in the doing of that which God requireth It is plaine heere For heere particular duties are designed in the practise whereof true religion and godlinesse doth consist In the Scripture doing and practise are still vrged Hearken to the lawes which I teach you to doe q Deut. 4.1 Heare the lawes c. that ye may take heed to obserue them r Cap. 5.1 Ye shall keepe all the commandements c. for to doe them ſ Cap. 8.1 If ye know these things blessed are ye if ye doe them t Ioh. 13.17 Whosoeuer heareth these my words and doth them not shall be likened vnto a foolish man u Matt. 7.26 Be ye doers of the word and not hearers only x Iam. 1.22 If it were not so it were nothing to be religious it were no great thing to be godly To professe is nothing to talke and speake of religion and to make a shew is a matter soone done the veriest Atheist may goe so farre doing is the triall the fruits of holinesse and righteousnesse doe shew a man to be a Christian The Vse This maketh against those who haue only tipped their tongues with religion and haue taken vpon them a name and put on a vizard of godlinesse Like they be to the figge tree which our Sauiour cursed abounding with leaues but without fruit y Matt. 21.19 the Apostle thus describeth them they haue a shew of godlinesse but denie the power thereof x 2. Tim. 3.5 such hearers had Ezekiel They did come vnto him and sit before him and heare his words but they would not doe them a Eze. 33.31 and such haue we right like him in the Gospell he came to Christ with a question Good master what ought I to doe to inherit eternall life The same seemeth to be our desire in comming to the Congregation well when he heard his taske he was very heauie b Luc. 18.18 c. and went his way doing nothing euen so perswade vs to any thing which is crossing to our humors and commeth athwart our courses we say straight This is a hard saying who can heare it c Ioh. 6.60 Remember we this then that to be a true Christian is no titular thing it is a matter of action Many at the last day shall say We haue prophecied d Matt. 7.22 we haue professed thy name O Lord but seeing they haue bene welles without water the blacke darkenesse shall be to them for euer e 2. Pet. 2.17 The other doctrine collected hence is That in the practise of religion The 5. Doctrine there must be a ioyning together of these two holinesse and righteousnesse our holy cariage towards God and our vpright demeanor towards men It is not said heere holinesse or righteousnesse as though either might serue but holinesse and righteousnesse both together God hath ioyned them and man may not seuer them To this agreeth that of Paul That we should liue soberly and righteously and godly c. f Tit. 2.12 These are two maine parts of the image of God Righteousnesse and true holinesse g Eph. 4.24 neither can we assure our selues that we are truely regenerate vnlesse we find in ourselues a concurrence of both It is absurd to be respectiue towards men and to neglect that duty which we owe to God It is hypocriticall to make shew of deuotion to God and to haue no regard how we liue in respect of men But to be carefull in the knowledge and seruice of God and fruitfull in the duties of equity and euennesse amongst men this is religion this is the whole duty of man This doctrine is very necessarie because The Vse the renting asunder of these two holinesse and righteousnesse is the common euill of those which make a profession of religion Some there are who in the outward exercises of religiō are very diligent in repairing to the congregation in hearing in communicating in refraining from open misorders on the sabbath day but looke on them in those things which concerne men there you shall find them exceeding faulty proud disdainfull malicious reuengeful cruell oppressing all for themselues without respect to others Others there are which shew a kind of ciuility in outward fashion to the world quiet they be and peaceable obseruing a kind of truth and equity in their dealings and so gaine a name and an opinion of honest men yet haue no regard to the exercises of piety more than for outward forme despise knowledge basely esteeme the publike ministry make no reckoning of the sabbath Both these sorts come short and continuing as they are can neuer be saued Remember then to ioyne both together holinesse towards God righteousnesse towards men Art thou a louer to heare a man forward in the publike exercises of religion thou dost well see thou make conscience also of equity amongst men els all thy deuotion is but hypocrisie Art thou a man of ciuill fashion that pretendest to giue euery man his owne see thou season thy cariage to men with knowledge and zeale in the matters of God els thy ciuilitie is but formalitie and both the former with his vnrighteous holinesse and thou with thine vnholy righteousnesse shall be cut off from hauing any inheritance in the kingdome of Christ and of God The fift and last point according to the order first propounded is the triall of the truth of all these duties in those words before him whereby is meant such holinesse and such righteousnesse which is framed not barely to content men The 6. Doctrine but to please God where we are taught That if we would be religious indeed we must not looke so much how to make a shew and to be something in appearance and opinion before men as how to approue our selues by truth and sincerity of heart vnto God Truth it is that the opinion of men is not simplie to be neglected for it is the rule of the Apostle that we should procure things honest in the sight of all men h Rom. 12.17 but yet the approbation of men must not be made the rule of godlinesse but only the will and maiestie of God It was the commendation of Enoch and of Noah that the times wherein they liued being ouerrunne with leaudnesse yet they walked with God i Gen. 5.22.6.9 that is they considered more what God appointed than what most men practised and desired more
be without Christ The latter what happinesse is offered to vs in Christ In handling the former wee must first enquire the sense namely what is meant by Darknesse and what by the shadow of Death The word Darknesse must not bee taken literally for any outward materiall earthly or sensible darknesse such as is when the heauens are ouerwhelmed with clouds the Sunne set the starres hidden and the Moone not appearing and neither fire nor candle to bee gotten But it must be taken in a spirituall sense with reference to the inward parts to the soule and conscience And being so taken it betokeneth two things 1. Want of true sauing knowledge 2. Want of true spirituall comfort Thus Light in Scripture is taken first for true knowledge That the Eies of your vnderstanding may be lightened m Eph. 1.18 Secondly for true comfort Light is sowen for the Righteous and ioy for the vpright in heart n Psal 97.11 So also darknesse is put for the contrarie First for Ignorance Men loued darknesse rather than Light o Ioh. 3.10 Hauing their cogitation darkned p Eph. 4.18 Secondly for amazednesse and perplexitie of spirit If they looke to the earth behold darknesse and sorrow q Isay 5.30 Therefore Hell which is the seat of Horror is 〈◊〉 led Darknesse r Matt. 18.12 So then by those which sit in darknesse are meant those which lie buried in ignorance and blindenesse vtterly destitute of all true spirituall consolation Now to this there is added another clause The shadow of death A phrase vsuall in Scripture signifying an estate brought as it were within the coastes and borders and as I may so speake within the reach of death So that the meaning of both clauses together is this That those to whom Christ hath appeared as a Sauiour were without knowledge without comfort without any meanes or possibilitie of life eternall in themselues This is the sense Heere then is ample occasion giuen to speake of our naturall estate without Christ The miserie whereof stands in three things 1. Want of true knowledge 2. Want of true comfort 3. Subiection and liablenesse to death eternall That these three are all true of euery naturall man I will declare briefly The 1. Doctrine And first That euery naturall man is destitute of true knowledge the Scripture speaketh plainly Paul saith that naturally our Cogitations are darkned through Ignorance ſ Eph. 4.18 that we are vnwise t T it 3.3 that is such as vnderstand not What the will of the Lord is u Eph. 5.17 that the Wisedome of our flesh is death and enmitie against God x Rom. 8.6.7 that we neither perceiue nor can know the things of the spirit of God y 1. Cor. 2.14 And of this ignorance we haue examples as in Nicodemus who could not tell what to make of the doctrine of Regeneration z Ioh. 3.9 and in the learned Athenians who mocked at that which Paul taught touching the Resurrection a Act. 17 32. The most points of Religion seeme to flesh and bloud vnreasonable absurd vnlikely Man hath no knowledge of God by nature but onely so much as may serue to condemne him We are taught by this first The 1. Vse to disclaime all opinion of freewill that is of power in man of himselfe to embrace and to entertaine good when it is offred This is certaine that where the minde of man hath no power to conceiue there the will hath no power to embrace Now it is prooued heere that we are all in darknesse nay euen darknesse it selfe b Ephes 5.8 We are possessed with that extreme ignorance and dulnesse in the things of God that of our selues we cannot vnderstand them Therefore as God must first enlighten our mindes before we can conceiue any good so hee must first bend and frame and new mould our willes before wee can truely affect nay before wee can once encline or leane towards the same Let the patrons of Free-will see how they can reconcile these things namely that man should naturally lie groueling in a thicke mist of spirituall darknesse and yet should haue power in himselfe to chuse that which is good without speciall and particular enabling Secondly this aduiseth vs not to admit our owne sense and conceit as a Iudge in matters of Religion The 2. Vse The blinde we say is vnfit to iudge of colours and naturall man to determine of holy things Hee that will beleeue nothing but that which his owne reason shall approoue nor doe nothing more than his owne corrupt affection shall encline vnto shall neuer beleeue so much as hee ought nor practise the one halfe of that which is required A great cause of mens disobedience in religion is that they consult with flesh and blood that is about matters of the soul they consult with that which is the greatest enemy to the soule The first lesson to be learned by a Christian is to deny himselfe c Matt. 16 24. It ought to satisfie thee that God hath so commanded so spoken so reuealed whether it be agreeable to reason or no it is all one Say with Peter At thy word I will doe this or I will beleeue that Happie is he who being priuy to his owne spirituall blindnesse can stretch out his hand to the Lord and say with Dauid Teach mee Direct my steps in thy word Let me not wander from thy Commandements d Psal 119.10.12.133 The 3. Vse Thirdly we are heereby let to see what they doe which please themselues in their ignorance What is it but a delighting in their owne miserie It is as if a man should content himselfe to lie in the bottome of a darke stinking dungeon euen when there is meanes offered to release him What is the chiefe part of our naturall misery Is it not this that we sit in darknesse But what darknesse is it Our senses doe tell vs it is not any outward bodily darkenesse which is meant It cannot bee any but the darkenesse of the soule And what is the darkenesse of the soule but Ignorance and dulnesse Faith is the eie of the soule and knowledge the ground of Faith You then which wilfully muzzell your selues in ignorance which desire not to bee better taught which are wearie of the meanes of knowledge what doe you but euen resolue with your selues to lie still in darknesse and to rush your selues into that Vtter darknesse where nothing will bee besides Weeping and gnashing of teeth e Matt. 8.12 Remember wee then that as by nature in respect of sinne wee are of all creatures the most miserable so one branch of our miserie is the darknesse of ignorance the want of true sauing knowledge if we doe willingly and contentedly cherish our selues therein and refuse to vnderstand the things which belong vnto our Peace it is all one as if we should say Wee will not be saued Hell shall bee more welcome vnto vs