Lord so that I may do and not only to know what to do And if knowing alone bee not enough what shall we say then for doing that may seem to be of it self all-sufficient for if a man do the will of God what can be more required Yes it is required also that ye know it as well as do it and if thou doe it not knowing it thou doest but lose thy labour For it is an infallible rule that without faith it is impossible to please God and it as infallible that without knowledge it is unpossible to have faith For how shall they beleeve in him of whom they have not heard Rom. 10.13 Without knowledge therefore there can be no faith without faith no pleasing of God and so it followeth necessarily that without knowledge there can be no pleasing of God and that he that doth the will of God not knowing it to be Gods will he doth but beat the air and labour in vain yea so far is he from pleasing God that hee doth directly displease and offend him for whatsoever is not of Faith is sin Rom. 14.23 If faith doth not draw it from the will of God as the original cause and direct it to the glory of God as the finall cause it will prove no better then sin Quia non actibus sed finibus pensant ur officia saith Mr. Calvin because our performances of duties are not weighed by the actions but by the ends Therefore St. Augustine calleth the good works and virtues of the heathen splendida peccata sins that make a fair shew And Cyprian writing on the Creed wisheth rather to doe sinfull works being a faithfull Christian then virtuous works being a faithlesse Pagan for whatsoever is done without faith and knowledge turneth unto sin Therefore as at first If ye know these things blessed are ye but how not unlesse ye do them so again If ye doe these things blessed are ye but how not unlesse yee know them Neither knowing alone nor doing alone can be sufficient to make us blessed but both must goe together If ye know these things blessed are ye if ye doe them And if it be not sufficient to have one of them alone how much more insufficient is it to want them both Some perhaps may think that it is no matter for works so long as they have no knowledge and that the want of th' one shall excuse the want of th' other that their ignorance shall excuse them Indeed Christ excuseth the Jews by their ignorance They wot not what they doe but yet he plainly intimateth that they were not innocent or guiltlesse in that he prayeth his Father to forgive them Father forgive them they know not what they do And St. Peter testifieth of them that that through ignorance they did it but yet hee doth not therefore hold them innocent for he bids them amend their lives and turn that their sins may be put away Act. 3.17 But this you may say was wilfull obstinate ignorance hear therefore that which may be understood of invincible ignorance Luk. 12.47 That servant that knew his Masters wil and prepared not himself to do it shall be beaten with many stripes His knowledge shall condemn him but he that knew not and did commit things worthy of stripes shall be beaten with few stripes his ignorance shall not excuse him Or at the least if it do somewhat excuse him in that he shall bee beaten but with a few stripes yet it shall not quite clear him for he shall be beaten with stripes It shall be easier for Sodom and Gomorrah saith Christ in the day of judgement then for that City Easier their ignorance may somewhat excuse them but yet hard enough and little ease for they suffered no doubt the flashes of hell in their consciences living the fuell of hell in their bodyes dying the Lord rained brimstone and fire upon them from heaven Gen. 19. and the flashes fuel and fire of hell in their soules departed for so St. Jude testifieth of them they suffer the vengeance of eternall fire And from such easinesse good Lord deliver us Though therefore it be easier in the comparative degree yet it is not so much as easie in the positive degree the word easier spoken there comparatively and relatively is not so much as the word easie spoken positively and simply It was but little ease then that their ignorance brought them even such as belong to them that know not God that is Christ shall come in flaming fire and render vengeance to them 2 Thes 1.3 Ignorance then is as far from making innocent as knowing alone or doing alone is from making blessed Ignorance cannot excuse us knowing cannot suffice us doing cannot suffice us but ignorance being put away knowing and doing must both come together If ye know these things blessed are ye if yo do them Here are those two Sisters so loving to and so beloved of Christ Martha and Mary the one studying to know if ye know these things th' other earnest to doe them if ye doe them the one stuffing her head with Doctrine if ye know these things th' other filling her hands with practise if ye do them the one diligent in speculative contemplation if ye know these things th' other as busie in practique operation if yee do them Here is Jacobs Ladder touching heaven with the top if ye know these things and reaching earth with the foot if ye do them Here is Aaron the Priest If ye know these things holding up the hands of Moses the Law if yee doe them Here is St. Paul for Faith if ye know these things shaking hands with St. James for Works if yee doe them Here is the Philosophers Arbor transversa a Tree turned upside down the root upwards if ye know these things the fruits downward if ye do them Here are those two not Meteors but true lights Castor and Pollux which when they appear together are surely prosperous to all that sail in the sea of this life Here is calor humor the heat of Faith the moisture of Workes both of them so necessary to the life of the soul that if either of them doe faile or exceed the other it breedeth death or dangerous sicknesse Here is Oleum flamma the flame of Faith the oyle of Works if either of them be wanting or superabounding the light of your conversation will soon goe out Here is Urim and Thummim light and perfection eyes and hands faith and works the two Cherubims knowing and doing turning both their faces toward the Mercie-seat of blessedness If ye know these things blessed are ye if ye do them Blessed are ye which is the reward of our knowing and doing and is the last thing that I have before observed in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I crave leave to read blessed for the Translators doe allow it in as much as though here they render it happy yet nine times together they read it
true author of all grace help and comfort Jam. 1.17 Secondly to do my endeavour to help to build and not to pull down this Kingdom 1 Thes 5.11 Thirdly to abhor the Popish Headship and Government of the Church in the title of General Vicar Sect. 26. Of the third Petition 1. Q. WHat is the third Petition A. Thy will bee done in earth as it is in heaven 2. Q. Is it not idle to pray Gods will may be done which will be done whether we will or no Psal 135.6 Dan. 4.35 A. No for we doe not pray for God in respect of his absolute will in working but for our selves in respect of his will in relation to us in commanding or requiring 3. Q. And how far may we understand this will A. Both in what he will doe to or with us and in what he will have us doe to or for him 4. Q. How doe we ask the former to be done A. That by faith and patience we may bear whatsoever his will is to lay upon us as Mat. 26.39 5. Q. How do we ask the latter to be done A. By our fulfilling the rules of his revealed will 6. Q. Where are those rules revealed A. In the Scriptures which are therefore called Gods Testaments Gal. 4.24 7. Q. And what are those rules A. They are two especially the one of Faith Ioh. 6.40 the other of holinesse 1 Thes 4.3 8. Q. But how can Gods will be done in earth being changeable as it seems by that of Abraham Gen. 22. and of Balaam Num. 22 A. Gods will was not changed but fulfilled to and by Abraham for it was but the tryall of his Faith which he fulfilled Heb. 11.17 Neither was it changed to Balaam for God withstood not simply his going but his loving the wages of unrighteousness 2 Pet. 2.15 16. 9. Q. Do we not pray against our selves and the forgivenesse of our sins when we pray his will be done seeing he is just A. No for we pray to him as to our Father and for the fulfilling of his Fatherly will in grace 10. Q. Why doe you say as it is in heaven A. Not for equalities sake to match the Saints and the Angels but for similitude that wee may imitate them in spirituall worship Joh. 4.24 11. Q. In what particulars A. Freenesse readinesse sincerenesse unpartialnesse constantnesse 12. Q. VVhat doe you learn for practise out of all aforesaid of the third petition A. First to deny mine own will that I may fulfill Gods Secondly to search and enquire into my heavenly Fathers will Thirdly to being heaven upon earth worshipping God in spirit and truth Ps 3.20 Sect. 27. Of the fourth Petition 1. Q. VVHat is the fourth Article A. Give us this day our daily bread 2. Q. What do you understand here by Bread A. 1. All temporall and corporall necessaries 2. Gods blessing upon them 3 Q. How do you bring all temporall and corporall necessaries under the name of Bread A. Because that is the chiefest Gen. 28.20 Is 55.2 4. Q. How do you bring Gods blessings under the name of Bread A. Because Bread unblest hath no strength or nourishment Ps 78.30 31. Hag. 1.6 Luk. 12.15 5. Q. Why do you ask Bread to be given A. Because we doe not inherit it we cannot earn it nor of our selves provide it 6. Q. Why do we not inherit it A. Because in Adams fall we have lost our right 1 Cor. 15.22 7. Q. Why can we not earn it A. Because that doing all that we are commanded is but our duty Luk. 17.10 Gen. 32.10 8. Q. Why can we not of our selves provide it A. Because God alone createth and prospereth and we cannot make one hair white or black Mat. 5.36 9. Q. How then may Bread become ours A. By Gods free gift through our Adoption in Christ Heb. 1.2 1 Cor. 3.22 and through his blessing upon our lawfull calling 2 Thes 3.12 10. Q. Is it not lawfull to provide Bread for to morrow seeing we say our daily bread A. Yes for Joseph in plenty stored for Famine Gen. 41.48 and we must provide for our houshold 1 Tim. 5.8 11. Q. Why then doe we so speak A. To shew our moderatenesse in our selves in respect of our caring Mat. 6.25 and our confidence and dependance upon Gods renewing his blessings every morning Lam. 3.23 12. Q. What do you learn for practise out of all aforesaid of the fourth Petition A. First to apply my self chiefly to God for my having of Bread Jam. 1.17 Secondly to apply my self to means of labour and not to think to have it by bare asking 2 Thes 3.10 Thirdly to be thankfull for having it and not to forget the giver Deut. 6.11 12. Sect. 28 Of the fifth Petition 1. Q. WHat is the fifth Petition A. And forgive us our trespasses as wee forgive them that trespasse against us 2. Q. What do you understand by Trespasses A. Both the fault and the punishment of our sins 3. Q. How do you gather this A. Because Mat. 6.12 it is said debts which must needs be punishments For we owe to God not sinnes but suffering for sins but Luk. 11.4 it is said sins which plainly signifieth the act or fault 4. Q. What do you understand in the word forgive A. Both parts of our Justification viz. the not imputing our sins to us Rom. 4.7 and the imputing of righteousnesse to us ver 5. 5. Q. Are we to ask forgiveness of sins onely in generall A. No for we are directed also to particular confession Prov. 28.13 6. Q. Who may forgive sins A. None but God Mar. 2.7 7. Q. Must we not then forgive one another A. Yes as concerning our own wrongs Mat. 18.21 8. Q. But doth not Christ give power to the Ministers to forgive sins Mat. 18.18 Joh. 20.23 A. Not properly to forgive sins but to pronounce and declare it as also in the Sacrament not to give but to sign and seal grace as also the Levitical Priests had power to pronounce but not to make cleane Lev. 13. 9. Q. Must we say as we forgive or for we also forgive A. Either of both for the former is given us Mat. 6.12 and the latter Luk. 11.4 10. Q. Do we compare with God in the former A. No but we shew our selves ready to imitate and obey him Luk. 6.36 11. Q. Doe we in the latter plead cause of Gods forgiving us A. No but doe comfort our selves in his promise Mat. 6.14 12. Q. Must we then forgive all wrongs and injuries A. Yes in respect of malice and private revenge Rom. 12.19 13. Q. What ground then have private quarrels and duels A. None but natures corruption as in Cain Gen. 4. 14. Q. But did not David undertake a duell 1 Sam. 17. A. Not in his own cause nor out of a private spirit nor by ordinary motion 15. Q. What doe you learn for practise out of all aforesaid of the fifth petition A. First to confesse my sins to God
body 7. It was but an Oaken bough wherein Absaloms head was entangled but it was a sharp thorny bush wherewith Christs head was wreathed 8. In a word Absaloms story was a right Tragedy for it began merrily he invited his brethren to a Feast but it ended mournfully he and his followers were put to the sword but Christs story was more and worse then tragicall for his birth his life his death began continued ended with no mirth at all but with continuall mournfull misery But that I may proceed orderly in this my discourse I propose these three chief parts or points of the Text to be observed 1. The sufferer Christ 2. His sufferings hath suffered 3. The cause of his sufferings for sins Concerning the sufferer we are to consider who hee was and what he was who in his person what in his office The former the Prophet plainly sheweth Is 9.6 Unto us a child is born and unto us a Sonne is given Parvulus a Child that noteth his humanity Filius a Sonne that noteth his Deity Parvulus a Child even man of the substance of his Mother born in the World Filius a Sonne even God of the substance of his Father begotten before the World Parvulus a Child behold his humility She brought forth her first born Son and wrapped him in swadling clothes and laid him in a manger Luk. 2.7 Filius a Son behold his dignity When he bringeth in his first begotten Son into the world he saith and let all the Angels of God worship him Heb. 1.6 That hee was man there is proof It is enough to the purpose to say seeing it is a saying undenyable he was born he lived he dyed That he was God there is proof St. Peter saith They killed the Prince of life Act. 3.15 and St. Paul saith they crucified the Lord of glory 1 Cor. 2.8 Yea that God hath purchased his Church with his own blood Act 20.28 That he should be man there was reason For man had sinned therefore man must be punished By a man came death therefore by a man must come the resurrection of the dead Man was the offender therefore man must be the satisfier Angels could not do it they had no bodies to suffer the bruit sensible creatures could not do it they had no soules to suffer The insensible creatures could not doe it they had no sense to suffer therefore man having body soul and sense must do it for he had sinned in all and he could suffer in all That hee should bee God there was reason yea double reason First that his sufferings might be sufficient and againe that his merits might bee sufficient That his sufferings might be sufficient For the sin of man was infinite I mean infinitely punishable If not infinite in number infinite offences yet infinite in nature every offence infinite because against God who is infinite No creature could therefore satisfie for it but the sufferer must be God that so his infiniteness might be answerable to the infiniteness of mans yea all mens offences And again that his merits might be sufficient he must bee God for sufficient merit for all Mankinde could not be in the person of any meer man no not in Christ himself considered only as a man For so all the grace he had he did receive it and all the good he did he was bound to doe it for he was made of a woman and made under the Law Gal. 4.4 therefore in fulfilling it hee did more then that which was his duty to doe he could not merit by it no not for himself much lesse for others considered only as man therefore he must also be God that the dignity of his person might adde dignity and virtue and value to his works In a word Deus potuit sed non debuit homo debuit sed non potuit God could but he should not man should but he could not make the satisfaction therefore he that would doe it must be both God and Man Terris crutus ab igne as the Prophet speake h Zac. 3.2 Is not this a firebrand taken out of the fire In a firebrand there is fire and wood inseparably mixed and in Christ there is God and Man wonderfully united He was God else neither his sufferings nor his merits could have been sufficient And if his could not much lesse any mans else for all other men are both conceived and born in original sin and also much and often defiled with actuall sin Away then with all such doctrines of prayers and Masses for the dead and whatsoever other merit or satisfaction of man for no man may deliver his brother nor make agreement to God for him for it cost more to redeem their souls so that he must let that alone for ever Ps 49.7 He was man even God became man by a wonderfull unspeakable and unconceivable union Behold God is offended by mans affecting and coveting his wisdom and his glory for that was the Devils temptation to our first Parents ye shall be as Gods and man is redeemed by Gods assuming and taking his frailty and his infirmity Man would be as God and so offended him therefore God becomes man and so redeemeth him Away then with all pride and disdain scorn and contempt of our brethren despise not hate not revenge not him that compares himself unto thee or lifts himself above thee pursue him not with fury prosecute him not with rage but rather seek to reconcile and winne him with kindnesse meeknesse and humility so did God deal with man his proud daring and too too high comparing creature Because man in pride would be a God therefore God in love became a man And so you have one particular concerning the sufferer namely who he was in his person God and Man Again as aforesaid we are to consider what hee was in his office the Text doth yeeld it in the name Christ This name or title Christus was wont to be given to three sorts of dignities or degrees Namely to Kings Priests and Prophets and that because the signification of that name that is Anointed did belong to them for those three degrees were wont to be consecrated and confirmed with the ceremony of Anointing so was Aaron Anointed to be a Priest Jehu to be a King Elisha to be a Prophet And of them all the Psalmists words may be understood Psal 105.15 Nolite tangere Christos meos Touch not mine Anointed But never was this name so properly given to any as to him of whom my Text speaketh For if any were Anointed with material oyl hee was Anointed with spiritual oyl the oyl of gladness if any were Anointed abundantly he was Anointed superabundantly above his fellows if any were Anointed temporally he was Anointed eternally Thou art a Priest for ever saith the Psalmist Whose Kingdom shall have no end saith the Nicen Creed If any were Anointed for any of those three dignities or degrees it was for one of them or but for two at
suffer Indeed such a true and proper sufferer he was for so himself confesseth I lay down my life no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again Joh. 10.17 And again to say plainly he suffered what is it but to shew his innocencie that he had not offended For if hee had been a malefactor or offender it should have been said rather he was punished or he was executed And so it is most true for so it followeth in the next words of the Text the just for the unjust And again to say peremptorily he suffered what is it but to set him forth by the way of excellency for the chief and archsufferer and that not onely in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively so much as never did any And so also wee may well understand and take it For to him doth well belong that lamentation of the Prophet Lam. 1.12 O vos omnes qui transitis attendite videte si dolor est ullus sicut dolor meus O all yee that passe by attend and see if there be any sorrow like to mine Behold then in saying nothing else but Christ hath suffered 1. He implyeth that he alwaies suffered constantly without intermission 2. That he onely suffered patiently without opposition 3. That he properly suffered voluntarily without compulsion 4. That he innocently suffered wrongfully without just condemnation 5. That he principally suffered excessively without comparison And is it not enough then that he saith Christ hath suffered but will ye yet ask what Nay but I pray you be satisfied and rather of the two ask what not For what sufferings can ye think on which he suffered not Sufferings in birth he suffered them Sufferings in life he suffered them Sufferings in death he suffered them Sufferings in body he was diversly tormented Sufferings in soul his soul was heavie unto death Sufferings in estate he had not where to rest his head Sufferings in good name he was counted a Samaritane and a devillish Sorcerer Sufferings from heaven he cryeth out My God my God why hast thou for saken me Sufferings from the earth he findeth for his hunger a fruitlesse Fig-tree Sufferings from hell he is assaulted and encountred with the Devill himself He began his life meanly and basely and was sharply persecuted he continued his life poorly and distressedly and was cruelly hated hee ended his life wofully and miserably and was most grievously tormented with whips thorns nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these sheep what have they done So spake David when he saw the Angel destroying his people 2 Sam. 24.17 And even the same speech may every one of us take up for our self and apply to Christ and say I have sinned I have done wickedly but this sheep what hath he done Yea much more cause have we then David had to take up this complaint For David saw them die whom he knew to be sinners we see him dye who we know knew no sin David saw them dye a quick speedy death we see him die with lingering torments David saw them dye who by their own confession was worth ten thousand of them wee see him dye for us whose worth admitteth no comparison David saw the Lord of glory destroying mortall men we see mortall men crucifying the Lord of glory 1 Cor. 2.8 How then have not wee more cause then David to say I have sinned I have done wickedly but this innocent lamb what hath he deserved to be thus tormented But let us not goe on with Davids words to adde as he doth there Let thy hand I pray thee be against me and against my Fathers house Let us not desperately offer our selves to condemnation when we see redemption fairly freely fully offered unto us rather let us sing Maries Magnificat My soul doth magnifie the Lord and my spirit hath rejoiced in God my Saviour Let us take heart of grace courage and comfort in faith for Christ hath blotted out the hand-writing that was against us and hath nailed it to his crosse and hath spoyled Principalities and Powers and made a shew of them openly triumphing over them in the same cross Col. 2.14 And so much for the second generall part or branch of the Text his sufferings hath suffered The third and last part is the occasion of his sufferings for sins Look how largely he spoke before of his sufferings in a generall word hath suffered meaning all sufferings so largely he also speaketh of the occasion of his sufferings in a generall word for sinnes meaning all sins But take this all with this restraint namely for all mens sins And let this all againe bee thus expounded for all mens sins competently and sufficiently but onely for all the Elects sins actually and effectually For first it appeareth that he suffered for no sinnes of his own for the Text here denyeth him to have any in that it calleth him just the just for the unjust And it is also plain that he suffered not for lost Angels sins for he in no sort took the Angels but he took the seed of Abraham Heb. 2.16 And why not them as well as us seeing they were the more noble and excellent creatures They were celestial spirits we earthly bodies dust and ashes They were immediate attendants upon God as it were of his privy chamber we servants of his lower house of this world farther remote from his glorious presence Their office was to sing Haleluiahs songs of praise to God in the heavenly Paradise ours to dresse the Garden of Eden which was but an earthly Paradise They sinned but once and but in thought as is commonly held but Adam sinned in thought by lusting in deed by tastting in word by excusing Why then did not Christ suffer for their sinnes as well as for ours or if for any why not for theirs rather then ours Even so O Father for so it pleased thee Mat. 11.26 We move this question not as being curious to search thy secret counsels but that wee may the more fill our hearts with admiration of thy goodnesse towards us and be the more tankfull for thy favour joyfull in thy mercy and cheerfull in thy love acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels thy noblest creatures So then Christ hath suffered for the sinnes of Mankind onely and that as aforesaid of all Mankind if we respect the sufficiency of his sufferings so that if any be not benefited by it the defect and fault is not in it but in their not apprehending and applying it Else why is it thus largely said in this indefinite speech
we flea the backs of beasts we pluck the plumes of birds And when we have searched both sea and land for dainties to feed it at last it self must be meat for worms And when wee have built stately Castles wherein to lodge it at last it must lie in a narrow grave or stinking toomb And when wee have rob'd all creatures for rich ornaments wherewith to cloth it at last it self must put on corruption If then with the Peacock we would turn our eyes from our plumes and behold our black legges that is consider our foundation or if with that proud King Dan. 2. we would take notice as well of the clay feet as of the golden head and silver body of our image we should easily perceive that it is subject to falling and that all our glory and pride must come down to the dust And so much of the first consideration expressing mans vilenesse namely the consideration of his corporall estate or condition both in respect of his beginning and of his ending Again mans vilenesse also appears in consideration of his temporall estate and condition and that both in respect of the miseries of his life and also of the shortnesse of his life First for the miseries of his life they be so many that I cannot propose to speak of them all I will but touch upon his defects wants and failings in the chiefe supplies of life that is food and rayment which will the more appear if we compare our selves with the bruit and unreasonable creatures For in both those kinds of things how easily and readily are other creatures sped and furnished and how hardly doth man get them First for food Consider the Ravens saith our Saviour they neither sow nor reap they have neither storehouse nor barn Lu. 12.24 But this is mans portion Gen. 3.19 In the sweat of thy face thou shalt eat bread He must sweat for his bread before he hath it he must plow before he can sow and sow before he can reap and reap and thrash and winnow and grind and Bake and all before he can eat Such a world of work hath hee with a little grain of Wheat before he can make it fit sustenance to his body And for his raiment the case is much alike For whereas all other creatures are naturally clothed every one with his own coat some with wooll some with hair some with fur some with feathers onely man poor naked creature hath nothing of his owne to put on but must be ber holding to other creatures for every thing that he doth wear to the earth for his linnen to the sheep for his woollen to the wormes for his silkes to the birds tailes for his choisest and daintiest feathers that come so near the incest noses And indeed if every bird should take his own feather if every creature should exact and take from us what we have taken from them the sheep his woollen the Earth its linnen and so the rest then should man be left like Aesops Crown Moveat cornicula risum furtivis nudata coloribus All creatures may laugh at our nakednesse when we are stript of our borrowed feathers Neither do wee onely borrow our clothing of other creatures but we must take a great deal of paines with that which we do borrow before it will be fit for our use as may appear in the wooll our most ordinary wearing which requires as great plenty and as much variety of labour before it comes to our backs as the wheat doth before it comes to our mouths Thus is man born to labour as the sparks fly upward Job 5.7 To which difficulties of getting if yee will add the consideration of the hazard of keeping and the disquietnesse of losing which all are subject to in all temporall things then I doubt not but yee will be ready to subscribe to that of the preacher Eccles 1.14 I have seen all the works that are done under the Sun and behold all is vanity and vexation of spirit Vse 1. And that we passe not this without some use and benefit let us in the first place consider what should be the cause thereof and what hath brought man so much below other creatures for in his Creation he was the King of creatures and therefore no lesse happy then they what then should be the cause of this alteration It was sinne beloved it was sinne that cursed offspring of hell that was the bane of all our blessedness It was sin that made a separation between God us It was sin that tumed our glory into shame our joy into sorrow our quiet into trouble our happinesse into misery our immortality into mortality For as soon as Adam had sinned the curses came over his head like waves in a stormy Sea Cursed is the earth for thy sake in sorrow shalt thou eat of it all the daies of thy life thornes also and thistles shall it bring forth unto thee and dust thou art and to dust thou shalt return Thus ye see that sin was the mother of all our mischief sin was the bane that poisoned us sin was the serpent that stung us even unto death for the wages of sin is death Rom. 6.23 And yet such is our foul folly and monstrous madnesse we are not yet out of love with this ugly monster of Hell that hath wrought us all this woe and misery We are more foolish then the silly sheep for though they feed upon their own bane yet they do it ignorantly not knowing that it will poison them but wee draw on sin with cart ropes Is 5.18 and drink iniquity like water Job 15.16 and yet we know it is most deadly bane and poyson to our soules We are more mad then Aesops Husbandman who finding a snake in the cold weather frozen in the field brought it home and warm'd it it at the fire For he did it before he was stung or had received any harm But we do not warm and revive but hatch and cherish not a snake but sin that is a serpent worse then Hydra not at our fires but in our brests and bosoms not that onely will sting us but that hath already stung us as aforesaid unto death They say that burnt children fear the fire and yet we ripe enough in age yet too childish in understanding cannot beware of the fire of sin which hath already burnt down the house of our happinesse and consumed our glory and laid all our honor in the dust but like the frantick Satyr we be in love with this fire and fall to imbracing it like the foolish fly we play with this flame till both our wings of faith and love be scorched and our soules fall headlong into Hell Flee therefore and avoid all manner of sin for it is the bane that poysoneth us it is the serpent that stingeth us it is the fire that will utterly consume us unlesse it be quenched by the tears of repentance and the blood of Christ 2. Vse Again