warned the Jewes to have a care of this when said to them Think not to say within your selves here 's provision taken against an open assault and a small skirmish O that this care were had over our bodies and sould then we might play at foiles and not receive so many disgracefull vinnies The Avowry I am resolved to have an eye all over and to stand upon my guard * Head to the foot a capo pe since required to take heed to the least harm carching in the incounter Now see what it is we pray for Deliverance from evill I will not divide Deliverance from Evill since Evill without Deliverance delivers us up to death Let us tye these two a good and a bad together and though the wolves guts being placed nigh the sheeps tharmes fret them all to pirces yet it 's my hopes this Innocent shal have the better of that Malefactor and that the nigher Deliverance makes his approach the suddenner downfall will betide Evill Let us team then these two together as Samson did his foxes to burn up the land of the Philistims But to save from spoil the * Soul land of israel 1. I mean let us treat upon Deliverance and Evill conjunctim our Deliverance from Evill 2. Then upon Evill all alone First these two Devill and sin are comprehended under this one only word Evill from which we pray for Deliverance to deliver us from Evill and what to deliver and us and from these thus named This sewes us Note the Devill and sin are our worst of enemies that abroad this at home that without doors this within doors that the prince of the aire this which we heir from Adam and earths in us and dwels in us in our bodies in our souls These two seek the destruction of our souls and bodies Whoso hears the cry of the Crocodile immediately he is a dead body O fear not him can kill the body but these can kill both body and soul Let me count of these for foes who are of force to be my undoing the undoing of all me and for ever Secondly what worse enemies than these which are alwaies at oddes with us Earthly enemies are not ever in action take sometimes truce with us the truth is these two never take truce no not a minute a moment Devill his daily journey is to compasse the earth and all to make us hellish proselytes Sin like the Sun is in continuall motion like the fountain ever bubling Hence saith our Saviour Why do thoughts arise and you shall see what arise and turn to Mar. 7.21 Streams of waters of Mara and amin and so many able to drown the Israel of God as the Red sea all the host of the Egyptians Thirdly it is the Devill and sin seek to destroy unum unitatem not only this or that person but the species Hist the whole kinde and posterity of Adam Nero wisht all Rome had but one head that so with one blow he might be their utter overthrow what he wisht these have wrought even all our overthrowes The Mirandillian Butchery the Parisian Mattens the Sicilian Evensong fall all far short of that these two have complotted acted against Adam and all us his off-spring And honce issues out my ill conceit against the Devill and sin Yea their hate to our kinde The Collect their continuall hate which stretches out its limits beyond this life to deprive us of a life everlastign this foul fact of these two hath made me resolve upon it to repair to those three to the trine Unity or Trinity in unity all to put up to them this petition Lord lead us not into temptation but deliver us from evill Let us now go take notice from what we desire deliverance it is from Evill By which word Evill you have heard is meant the Devill and Sin this is their style nones else That I note is Note nought is more evill than the Devill and Sin 1. For antiquity sio fuit a principie ever since Devill was a Devill and sin sin these have been evill 2. For spite or malice know you not devill makes God out of love with us and sin us out of love with Gods Law 3. For Complots the Devils device to harm Job and sins insinuation to bring Ananias to his end reveal they are horrible evill 4. The Devils Epithites the evill spirit the unclean spirit Mat. 12. and sins effect By one man came sin and by sin death make me give them this title Evill and deservedly I am resolved The Avowry since this they are to beware yea to watch and ward over my heat lest my heart admit of acquaintance with these two foul fiends the Devill and sin The Cases of Conseience now next come in and they be three The first whereof is this I. Case after what manner doth Lust and Concupiscence temps us to fin or intice or draw us on from serving God to become the servants of sin This is the hardest thing in the world to discover and therefore much pains must be taken to compleat an answer satisfactory Such a serious subject as this is slighting of it is unseemly and the Orator should be as ill thought of Hist as Alexander thought of Cherillus who gave him money to hold his peace 1. It is and for this cause that I am resolved first to demonstrate how lust effects this feat by a simile 2. To make the point more perspicuous I purpose God willing to describe lusts sick daies march through the heart of man and all to captivate poor foul and take the Man prisoner and lead him into that strong hold call'd Temptation First this may be made appear by a Simile drawn from flowers how lust or concupiscence entices or draws man on to sin You know there passes from flowers a subtle vapour which the sense of smelling drawes in and which drawes away the sense with delight after it So lust which sprung up in the Garden of Eden after Eve had finned from it as from a flower passes a subtle vapour of evill thoughts And as the sent of the flower goes on by the organ of smell into the brain so a sent of lusts even evill thoughts are carryed by that organ the common sense into the heart And as the delightfull smell makes us in love with the subtle vapour so the pleasures of lusts make us affect the vapours of evill which come from lust Nor are those evill vapours a few but full many apparent by those already quoted words of Christ Luk. 24. Why do thoughts arise in your hearts These are infectious vapours and more dangerous to the soul than fenny mists to the body if not scattered and blown a way by Gods Spirit they poyson soul and cast understanding will and memory the souls publick Notary into Feaver sits This is it hath made me resolve upon it The Avowry to beg of the good gardiner God
tanta sit voluptas quid si potiar in English if there be such pleasure in the thought will there not be more if the sin be bodily committed yea thou thy self knowest thou hast thus chopt Logick and framed this kinde of Syllogism which when it hath gotten the consent of seduced reason then our fleshly lust hath brought us to that haft that we want nought but opportunity to do all the evill bodily And thus I have led you on and let you see Lusts march through that Isle the Soul and in a mysterie how far our Lust leads us on to do evill 1. It turns our heart to it The Collect 2. Makes us like it 3. Then consent to it 4. Then dwell in that delight 5. Then stray from God and dote on it 6. Then in heart resolve upon it hofaciam I will do it Thus farre as saith S. James every man is led away by his own concupiscence and inticed to do evill A misery incident to all men living a misery from which in full we cannot be delivered during this life a misery none is morefearfull yet the least suspected a misery is the root of all bodily abominations A misery which let it reinforce us all to fall to prayer and pray to God not to lef sin reign in our mortall bodies that we should obey it in the lusts thereof Second Case of Conscience is this 2. Case to be rightly informed what counter-works had need be made to prevent lusts march through the heart of man at leastwise to prevent its march in full force I have counter-works in readinesse agianst each of lusts six daies march and first against turning the heart towards evill 1. Meditate a look back again may be a break fortune remember Lots wife 2. Meditate every turn from God towards sin is a turn face to hell and who that 's wise would part with so fair an object for so foul a fight 3. Mediatate every turn to sin is like a gap made in the vineyards fence like a close leak in a ship at sea which sinks the vessell soul suddenly 4. Meditate no sooner lookest thou back to sin but Devill steals into thy soul 5. Meditate Hist sin is like the * Aspedigorgon serpent bred in the Temple of Lucea which was the present death of him turn'd his eye to it Now by these meditations like so many strong works you may stop lusts first daies march I mean turning heart towards Sin But say this first daies march be made and lust rise up to make the second daies march I have counter-works to stop lusts second daies march through soul I mean preventions against liking sin 1. Meditate sin is the Beares birth shapelesse an ugly monster never of Gods making this will prevent liking it 2. Meditate the more thou fallest in love with earth the lesse God in heaven is loved O ye cannot love God serve God and Mammon know 't one Dalila is a damnable draw off from our duties of Christianity 3. Meditate it is sins sweet brings a smart and the end of these things is death 4. Meditate if I like sin I am in the minde that none is in that 's good God threw it out of heaven spurn'd it out of Paradise and shall I take pleasure in that my God is and that irreconcilably displeased with God forbid But say this second daies march be made and lust rise up to make the third daies march I have Counter-works to stop Lusts third daies march through the soul I mean preventions against consenting to evill 1 Meditate every consent is a stab and wounds to the heart 2. Meditate how thou of a freeman art made a bond and slave and led captive by consenting to thy lust 3. Meditate how Eve fared after she had consented she lost her Eden 4. Meditate consent makes conscious and before thou actuate the sin makes thee liable to the sentence of death and damnation But say this third daies march be made and lust rise up to make the fourth daies march I have Counter-works to stop lusts fourth daies march through soul I mean preventions against letting evill thoughts be welcome long into the heart which is the fashioning of sin in womb of the soul 1. Meditate when sins birth is thy death is thou givest sin a being and it deprives thee of being a Saint in Heaven 2. Meditate that which thou bearest in the womb of thy soul his name is Esau who for a messe of pottage will wave the heavenly inheritance 3. Meditate thou hast him in thy womb will root out thy name 4. Meditate the welcome into the world of this one will eat thee out of house and harbour leave thee not a bit of bread in the strength whereof to walk up to the heavenly Horeb. But say this fourth daies march be made and lust rise up to make the fist daies march I have counterworks to stop lusts fist daies march through soul I mean preventions against heart-wandring after sin 1. Meditate sin is that Ignis fatuus that flame sent from hell to lead the will and make thee lose the way to heaven 2. Meditate the longer thou padlest sins steps the further thou hast to thy journeys end I mean further off from heaven 3. Meditate white thy thoughts wander after sin thou art looking for one to be thy Butcher O was there ever madnesse like this for men to run upon their own death 4. Meditate the pursue of sin is the turn-back of grace and to goe back to Egypt is to turn back of Canaan But say lust hath had leave to make five dayes march through heart and by this mean made thee turn to evill The Col. like of it assent to it dwell upon the thought of it as also thy soul to gad and wander after the thought of thy sinne Know 't and to thy comfort I have yet counterworks to beat lust back and stop him from his sixt daies march in which if with-held he is neither absolute conqueror nor thou wholly overcome These counterworks are so many gracious preventions fortified with Canons of proof heavenly Meditations to beat lust back from hoc faciam resolving to act the evill 1. Meditate upon it thou art going down the lowest rung of damnation save one and that is doing the sin step one step further and thou art in an hell upon earth 2. Meditate how soul is evill already and as though there were not enough ill must I go make all worse misuse both soul and body and make them a den of theeves a cage for unclean birds 3. Meditate that the punishment first threatned was for bodily acting evill witnesse that Gen. 2.27 In the day that thou eatest thereof thou shalt dye the death O how great a preservative would this be to keep us from doing evill bodily to consider it is that height of evill that duplicated sin of soul with body procures Gods heavie judgements For my own part
to all advantages and goes out like a * As if all over harnest a capo pe Curasier when as bare of Armour as the * Other Horsmen have on no harnesse Crabats who have on no harnesse This is the vice makes us trust too much to our strength and conceit we are able to conquer when not to keep it makes us adventure on once * Upon sin more and when it is past to presse on again and play a game at hazard for heaven and stake soul though sure to lose it This is the vice which swears we shall enjoy an everlasting inheritance though we want the * Faith and good works evidence and get in good time to heaven though we be running to hell the quite contrary way They say the knight of the Sun walks and vaults as if a Prince and mighty potentate when hath not so much money as to discharge the three penny ordinary And thus presumption carries a high sayle in a low winde and speaks in buffe when a begger makes shew of what not Being full cousin to the adverb Quasi may chance to look like a wise man that 's all is a fool whose fond head if we be led by it our whole bodies and souls will fare the worse for it This is it hath made me resolve upon it The Avowry to be earnest with my God to give me more grace than to be sway'd by this gracelesse one Presumption which fool if I follow in his folly sure I am to be led into Temptation The second Vice I am her forewarned of is Ignorance Ignorances Character This imp is the off-spring of the old world who were manying and giving in marriage being ignorant what would betide them till drowned in the floud Behold the sea-wreck is fast fested in our main Continent The blinde byard discerns not what commit and therefore considers not what to come That naturall to whom the Gospell is a riddle and the Law one of its light acquaintance This is the vice is a proficient in Temporals a dolt in Spirituals and the very vice which makes men merry when there is no cause for it hope well when at deaths door and doubt nought when nought but danger This is that one makes us mistake our master and to serve in stead of the true God the god of this world our bellies as if made to eat and end our backs as if true happinesse did consist in soft raiment Our lusts as if my mind to me a Kingdome it is this vice and none but this makes me take quid pro quo falshood for truth shadowes for substances and what now for all to come while I harbour this harlotary vice I cannot but commit the evill of sin yet this is the vice leaves me not so much wit as to dread the evill of punishment This is it hath made me resolve upon it * The Avowry to beg of God to bestow upon me saving knowledge able to expell out of my soul dammable Ignorance which if left in the heart behinde it is impossible to deliver us from Evill The Contemplation O how do I see in the Idea of my enlightned understanding how my standing guilty of sin petitions to have me punished Had this punishment been bodily sensen of pain my pains and griefs had been more senfible than they are Now as yet that my body scapes let me not conceit all 's exempt from punishment nor yet while God spares * The body part that part doth acquit the whole O poor soul shalt thou live in me and there be no more love in me to thee let me be sensible of a something goes beyond sense and bear it in mind there 's soul punishment as hereafcer in hell so here on earth There 's a net set Temptation and soul 's led into Temptation an evill one Sin and it 's to be feared soul will be delivered up to evill How is my soul catcht in * Actuall evill that tortured by * Temptation this it hath faln soul and fared full ill * Evill intrapt and stript My sin occasioned my insnaring and to go still on in sin that 's my judgement To be guilty of sin causes my summons still to run on This my punishment which the lesse man mindes the more is his misery and the sooner he suffers and suffers and doth it not astonish The world is grown carelesse of that we ought to have the greatest care Who is he doth care for souls ill fare we sin yet doe not dream to go on in sin is to go down to execution That we are sinfull men all grant This we pray against is falling again into sin The first fals out by natures fault that we are sinners The last fals out by Gods judgement That still we walk in the counsell of the ungodly When I consider of this me thinks I see How misetable is man by Adam How miserable his sin commit hath made him For Adams sin man 's to be arraigned for a felon For mans own sinfull works it is God who suffers man to be led into that strong hold Temptation and delivered up to evill Hels pains is the fruit of all sins * That is to be led into temptation This the effect of mans foregoing sin for which first Adam was to be blamed for which second my self and none else living nor yet doth God enforce man to sin but mans originall sin frees God for delivering man from actuall Evill O the thought of this strikes like a dagger to the heart and may make the best of us have bleeding souls and consciences To meditate on it God's not tyed to relieve us to deliver us when I know what already I am guilty of drawes down a doom to sin the sense of my bad deserts shall bring me every day to my knees and make me beg of God as for my self so for all our Lords leige people that he would not lead us into Temptation but deliver us from Evill The Reasons ANd now if you do well consider all the waies I was to walk thorow I nothing doubt but you will grant I have made as much hast as did the Israelites in their passage through the Red sea The Preface is past The third part of our Lords Prayer the Petitions perused the Reasons next suceed of which not much yet a few words with your leaves upon which give me leave to descant in short then discourse at large as it were first to run division after to end with plain song The last clause in the third * In earth as it is in heaven petition may so you please be read at end of every of the first three petitions And these three Reasons may likewise satisfie for that superplus And do as much service to every of these three last petitions And thus Christ * By in earth as it is in heaven before hath set us down a platform for