The Avowry I am resolved by the help of my God to raise up my spirituall fortifications lest sinfull lust in his march make an havock and as he is entred in so utterly overthrow all in this isle of man 3. Case The third Case How may I be sure of it I have stood out and resisted the evill of Temptation Three waies 1. If thou flie from it thy departure doth depose thou hast got the better our gallants say to stand to it is manlike the gracious they say to betake thee to thy heels and run from harm catching by temptation is Saint-like and that thou maist count such counsell no disgrace this is given in charge by Generall Paul 1 Cor. 6.18 Flee fornication A Saint-like retreat from fin makes me a Soveraign over all the unruly passions of my soul 2. Thou shalt be sure thou hast triumpht by causing thy temptation to give ground and by laying load on it and cudgelling it with Scriptum est or sio dixit Dominus 3. Resistit qui non consentit he resists who never consents who if so weak he cannot run from the temptation or it so strong he cannot force it in the field to flye yet know 't good Christian thy stand out against it saith thou hast quit thy self like a man and let it be as a cordiall to comfort thy wounded conscience And now to comprise all in a line I am resolved either my self to depart from the evill of Temptation The Avowry with the Collect. or else by the aid of my God to make it depart and in haste from me or however by Gods good assistance not to assent but to stand out in the day of triall We stand need of two graces The Graces two to put up this petition Timidity Prospicacity Timidity or a religious fear Prospicacity or a quick divine foresight Timidity to walk on warily Prospicacity to look to our waies Timidity which doubts the danger Prospicacity which spies it out when we have faln into it It is Timidity sees nought yet fears all It is Prospicacity sees all that occasions all the fear I am resolved to pray my God to give me those two Graces The Avowry with the Collect. both to fear and to cast an eye all over and all to prevent I be not led into Temptation but delivered from Evill Timidicies Character The first Grace given here in Commendum is Timidity which what is it but a godly fear let this grace though no Anabaptist be again Christned and thus cal'd Godly fear this godly fear is no coward yet recoyles no dastand yet dare not wil not on without mature deliberation like the Ram it runs back to give the bigger blow and for a time staies the sooner to stint the war This is the Grace bids fear the worst though it hope the best and forecasts what may happen and weighs the end ere got half way This Grace bids us hold and not be too bold to beware what perill may ensue if we accept of the proster and if such be our works seriously to consider what will be the end of those things It is this godly fear keeps back Gods childe from laying hands on the Devils * Mat. 4. All this wil I give thee Donative and makes him doubt to take lest he lose by getting and shun the greeny shade since sometimes it hath sheltred a poysonous snake yea forbear to taste of the fruit so pleasant to the sight since that sense may be deceived and the purchase be Edens Apple O sins proffers are more pleasant than profitable and seem to content when kill they allure but delude Now this it is hath made me resolve upon it whatsoever pleasing dalliance The Avowry sin motions to my soul to beg of God this Grace Godly Fear for fear I be undone by being led into Temptation Prospicacity or a quick divine foresight is the grace I stand need of Prospicatities Character to be delivered from evill I mean not from the evill of sin but evill of punishment that I fell into or ever I foresaw the other this grace inables me to foresee that I fall not into it I stand in need then of this Grace not so much to discover the income as the end of evill evill hath overtaken all of us and actual evill foresight is out of use and hath no part of imployment about preventing actuated evill already past and committed That then which this grace serves to inform us poor captive Samsons of it is this what wages we shall have payed for grinding in the Philistims common mill of Evill the work was sin and the wages must be death * Sin and Death both these this grace spies the one nigh hand the other a life time off This grace is the eye of the soul and lets us see though a farre off Dives in torments as Dives did Lazarus in Abrahams bosome It eyes as what hath hapned so what is hasting on it stands upon the tower of Jehoram and is the watch man discovers deaths approach Gods wrath and Tophet prepared of old lo the one forewarns and fore armes which strengthens me by the power of my God to take the main pillar of the Philistims * Sin house in my armes and endevour to pull it down before my dying and all lest I fall into the same condemnation though this grace cannot undoe what done yet this foresight sets me to work to take the water-work of * Sin Mera lest my soul be drowned in the deluge of damnation as the Egyptians bodies were in the Red Sea And now since this grace is of this use to discover what harm approaching and by this discovery is able to strengthen our hands to prevent a new supply from joyning with the train-band of sin This is it hath made me resolve upon it to petition the * God King for supply of this grace The Avowry which is of an heavenly force and able to deliver us from evill Two Vices are here prohibited The Vices two Presumption Ignorance Presumption which fears nought Their Parallel Ignorance which knowes nought Presumption as forward as wise Ignorance as blinde as forward It 's that first hath more heart than wit This second more will than can The one leads us on to be intrapt in the Ambush Temptation The other delivers us up into the main battle Evill It is this hath made me resolve upon it The Avowry to beg of God to free me from presumption and ignorance and for this cause in chief that I be not led into Temptation but delivered from Evill Presumptions Character This Vice Pesumption is of an higher spirit than wit comes out like a Worthy but proves a weakling it fears nought though hath no defence and thinks it can bear off all the blowes of Temptation when the blast of an evill thought is able to blow it over a Vice lays us open
for him brings all home and makes it man 's own How can Christs fulfilling the Law be made mine Object Let me aske thee Did not one sin Res and all became guilty Wilt thou not then admit this ones righteousnesse is able to make many righteous If thou wilt not I will prove it by an undeniable witnesse Est Deus test is God is my witnesse whilest he saith * Isa 53.11 By my righteous servant shall many be made righteous that place will perswade thee to subseribe to what delivered The sin of one brought death upon all and the righteousnesse of one should it restore life but to one since the sin of the first Adam was made mine why may not the righteousness of thesecond Adam be made to appertain to me The disobedience of one hath spoiled me and shall not the obedience of another better me It is my beleef and this my beleef is grounded upon Gods word that as by one man came sin into the world so by that one man Christ righteousnesse And as we whilest Adam did transgresse were reputed for transgressors so we Christ fulfilling Gods Law are reputed to do what is Gods will in the Law The honour of the deed is dayed us yet not by the Law of Works but by the Law of Faith in Christ Jesus while our belief in him estate us in his Works The Avowry For my onw part I am resolved upon it to beg of God the gift of faith which can interest me in that I never swet for yea and though I fail in much make me reputed one who hath done Gods will in earth as it is in Heaven We stand in need of two Graces to put ut this Petition Wisdome * Graces two Resolution Wisdome to discern what is Gods will The Paralle Resolution to do as God wils By the advice of wisdome I make my choice By Resolutions assistance I follow the chace Wisdome discovers Resolution pursues and what that first presents this latter laies hold on This is hath made me resolve upon it The Avowry to duplicate my Boon and to beg of God both these Graces that so I may be enabled both to discern and do Gods will in Earth as it is in Heaven The Grace in chief Wisdomes Character when I say this petition I stand in need of is Wisdome as hard to be found as the Philosophers stone the wisdome of this world is foolishnesse with God and it we oft meet This sacred wisdome we seldome meet with yet when we meet with it it makes us much set by tels us among many proffers which to be preferred in an harvest of imployment whose work we must do when many masters at whose bid we must be In a case of doubt lo the best resolver when cross commands lo the sole dictator and one upon whom rests the Spirit of the Almight This is one can acquaint Earth with Heavens minde sent out Gods from the Devils gives us Gods in the winde wils us to outrun the Devils yea one can sever out from the droke of lustfull command the pure grain of Gods good will and pleasure The Sun seems a little body of light in this great world Wisdome is that great body of light in this * Man little world it gives more light to the soul than the sun to the Body The one lets us see what 's betwixt heaven and earth the other lets us see the will of God in heaven down to earth Since it is wisdome hath the spirit of discerning The Avowry I am resolved when I pray to beg the grace of wisdome that so I may discern Gods will which is to be done is Earth as in Heaven The second grace prayed for in this petition Resolutions Character is Resolution one of the worthies of Israel who makes his way through an hoste of Philistims a May at armes and means to do what bid or die i th' field this resolution is of an high spirit and will on at what perill soever He is more taken with the deed than danger and hath ever shewed himself a man of action you cannot take him off on what bent but in despight of the devill he will do what God commands he weighs not who gainsaies but goes on he makes his way through a sea of troubles and marches on through a wildernesse of stinging serpents he stands to his Commander Christ though beset with staves and clubs and if his honour be call'd to the Bar his worship will be hard by want this assistant resolution and thy endevour will perish in the blossome and though it bud will never bring out unto perfection I will by Gods good assistance hold on my resolution The Avowry and resolve while I live yea all my life resolve to do Gods will in earth as it is in heaven The Vices prohibited are two The Vices Foolishnesse Cowardize Foolishnesse The Parallel which wants wit Cowardize which wants heart Foolishness which cannot what God wils Cowardise which dare not what God wils The one of those Vices is deficient in wisdome the other in fortitude While that first hath heart to attempt wants judgement to go about That second hath judgement to goe about wants heart to attempt Since the onset of either disinables me to do whatsoever God wils The Avowry I am resolved to pray my God to give me heart I attempt and judgement to go about yea and to do his will in Earth as it is in Heaven Foolishnesse is the Vice I am here forewarn'd of Foolishnesses Character and a vice for which S. Paul did blame the Galatians It is spirituall foolishnesse I now speak of which is the Devils purveyor but the souls improverisher one makes God neglected his precept be passed by and his will lightly lookt on This vice will not let in master overcharge his head piece makes him let of or ought put in its resetter is troubled with * hemeans that 's good nought for hath not so much wit yet incumbred but not about what bid and busie but to no purpose he findes himself enough to do whilest he doth nought and makes others jest his earnest he mindes all but Gods will for his wit will not serve him to see what God wils he hath this part of an innocent in the swadling belt the infants head as if begun newly to live yet all his life he is to learn he is yet to go to the school and let him have never so good a Master he proves a bad scholar you may as well hold your tongue as tell him of heaven and certifie him what is Gods good pleasure and it 's all lost labour I know one in spirituals so foolish as when bid say his Lords Prayer he told his Minister he was brought up with hard labour not used to learn to give you it in his own English such bible bables How doth this vice underprize that of
discovered I confesse the Scriptures are sparing in setting down the Devils manner of tempting us and where God hath said little I will not have a mouth to speak much The Devil tempts us 1. Per alium by a second 2. Perse by himself 1 Per alium by a second thus he tempted Eve speaking in the serpent to the woman as the Angell in the Asse to Balaam the serpent and the swine have both harboured him the one to their own the other to our undoing so much mischief he made us when our mother Eve he thus overcame by Temptations that just cause we have to try each spirit ere we trust it 2. The Devill tempts perse by himself and this I finde to be two manner of waies Nostra Sua forma 1. In our shape 2. In his own In our shape thus he tempted Christ Mat. 4. who finding no secret assault as a spirit could penetrate Christs heart meets him as conceived by some like a man as lesse suspicious by proffers proving to enthrall his eye how usuall is this and at this day it is not only * Christ Innocency the Devils mortall enemy but Witches his fast friende and their confessions have made Certificate that thus the devill tempts and no few 2. The Devill tempts sua forma in his own shape as a spirit and thus two waies By Alluring the sense By Working upon the affections Ad Extra Ad Intra 1. By alluring the sense which that he can who questions for if Magicians can goll and delude the sense by making us beleeve we verily see what is not indeed no doubt their Master is of as much and much more power to bewitch mans sense and cause in his eye such a female to be most beautifull whose eye presents that object liked to the common sense which common sense being misused by misinforming the man is allured to what lewd 2. Again the Devill doth yet more to draw man on to sin for if by these out-works the senses the Devill can get no message conveyed to mans heart to tempt him to do evil he works more closely upon our afftctions his dear sriends by suggestions and that after this manner he knows our humours which predominates and so to what sin appetite is most inclin'd in such sort he suggests bespeaking us men not by word of mouth for a spirit but by suggestions for one of those spirituall wickednesses Thus he propounds and proffers but inforces not yet he reaches out what oft is laid hold of which the sooner we lay hold of for that it samplers the good like of our own constitutions But I will not lest I walk wide or wilde wander too far in this mysterie of iniquity God it may be conceald the modus the manner how the Devill tempts to make us spend more time de materia about the matter concerning resisting the Devils temptations 2. There is yet another kinde of sublunary temptarion cal'd the Temptation adintra and this I call the * Houshold or home domestick Temptation which is when a man is tempted or drawn away of his own lusts and inticed were it not for this Devill incarnate all Devils in Hell could scarse harm us we need neither fear the Devill nor the world but for this flesh of ours which S. James cals Lust it is then carnall lust that tempts us set a work by our old man man Originall corruption which original corruption since hath wafted over from Adam to us Guilt Filth And this lust made us yet more filthy than before for what is lust but a filth or spot spreading all over our nature this uncleannesse bred in us which is lust remains more or lesse in the best of us and is cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disorder of all the faculties and powers of the minde not only of the inferiour part of the soul cal'd sensuality but of that upper part of the soul understanding and will I take this spotted * Lust beast to be the first spawn of originall sin who every day we uprise goar 's us and pushes us on in hast to commit evill in the sight of the Lord. The old man Originall sin sits in his * Heart chair of state and sends abroad Lust to draw all in our Isle from serving God to serve him It is then by carnall lust the old mans servant that we are drawn away that is tempted to do evill the master sets his man to work the man miserably overmasters us poor men and we are led captive by our lust yea while God leaves us our lust leads us captive into that strong hold cal'd Temptation I am resolved The Avowry since so sore beset with the master and the man to provide me of a second even Gods spirit that so I be not taken and led into temptation The second word to be explained is Evill now though this word admit of severall acceptations yet I will muster here no more than meet and pertinent to our purpose You have malum re You Have Rem malam By Malum re as saith S. Chrysostome is meant the Devill By rem malam S. Austin saith is meant sinne And thus you see it is the Devill and sin we desire deliverance from from the Devill the Sire of sin from sin the author of all our ill two strong enemies for us weaklings without supply by Prayer to hold our against for the one commands hell that 's the Devill The other us Lord are we not said too much by our sins But loe what doth Evill more full predicate of than of these The Devill it is his old stile and Sin such is its condition The Devils malice and sins effects can afford neither a better epithet such is the Devill Evill such is Sin no better fratres in malo brethren in iniguity I am resolved to period my prayers with this part of the petition The Avowry since this part of the petition prefer'd prevails with God to deliver me both from sin and Satan Having explained the words difficult to be underftood now I mean to give you the sense and meaning of the petition It is this Good God and Father of us all let us not be ensnared in the Gin of lest-handed Temptation by daring to experiment what thou canst no nor let those of our own kinde overcome us those of our own house harm us nor yet the Devills who bears us so much ill will be able to doe us the least annoyance let me not fall into the fowlers net Lord I pray not the net be not set but that I be not catcht in it I pray thee not to take the weapon of Temptation out of the Devils hands but I pray thee preserve me that I be not wounded to death by that weapon Lord Lord after the sword be brandisht the net set deliver my soul out of the snare of the fowler Lord deliver me from evill that is from the Devill and sinne
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