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
not its mouth before the shearer He that is accoutred with this grace will part with much makes no matter of it suffer out of measure not measure out by the same measure unto other O Humanity thy courtesie to others endears thy God to thee while thy silent let passe of worldly wrongs wrings mercy from thy Maker Let me put up all the way to wipe off all and remit trespasses against me the mean to get my trespasses against forgiven me I am resolved to effect all humane affability The Avowry and that to allmen living that somy affable carriage to such as do me injuries may binde my God and by his word to remit me my sin sand trespasses The vices two The two Vices prohibited are Soul soyling Heart hatred Shoul soyling The Parallel a Colonell of the black guard Heart hatred a Captain under his command Soul soyling a continuall make-bate betwixt my God and me Heart hatred a no seldome dissension-sower betwixt me and my neighbour Soul soyling the author of inward uproars Heart hatred the cause of outward Garboyles The first cause forain wars The latter civill sedition While the one makes by God and me fall out the other me with my neighbour I am resolved by the grace of God The Avowry to bandy all my forces to force these gracelesse Seminaries of sin to be gone The first Vice forbidden in the first petition Soul soilings Character is Soul soyling This is the Vice the Schoolemen call malus habitus an evill habit consuetudo peccandi custome of finning altera natura that other nature which makes sin naturall eustomable habituall a vice breeds and nusles us up in evill a vice which makes us common annoyancers of God and no more set by finning than eating and drinking walking and talking This Vice of all other is the devils darling Gods accurst and mans mischief maker that Absalom that steals away the hearts of the men of Israel and allures us from our allegiance to our Lord God This is that one can do more with the wag of his finger Hist than Pompey with the stamp of his foot and hath and no few at as much command as the Centurion his servants where this malus habitus inhabits men are made very slaves whom this vice bids goe he goes come he comes do this he doth it Behold the rudder which turnes about the ship soul The Commander which with a word hath at command all in our Ile How doth the Sons of men like Sampson dote on this Dalilah which while it promises content causes the Spirit of the Lord to depart from us this is the vice proffers us peace but upon worseterms then the men of Jabesh Gilead they were to have put out every man his right eye this leaves us not an eye to see with he that habits himself in sin sees not that he sins his evill habit hath made him senselesse he doth evill O! custome in sin makes no conscience of sin and the ofter the sin's commited the seldomer the sinner findes fault with it a daily trespasser is a stiffe out-facer and what is every day done the doer of it thinks the lesse shame of though it deserve more to be reproved yet it lesse grieves and by much Mark how the first grosse offence made the heart sob when again committed not so much when after scarce at all the increase of sin is the decrease of the sense of sin which how much more all the man is soiled with so much lesse matter makes he of it This habituall evill is a vice which pleases mans palat displeases his God increases man debt disinables to satisfie bids us take our fulth of pleasure takes from us an heart to bear 't in minde after that man must be cal'd to judgement I am resolved by Gods good assistance The Avowry to pray my God to guard my heart from this overspreading sin soul soyling lest while I entertain it it stop my mouth and make me carelesse to crave of God to forgive me my sine and trespasses The next Vice prohibited Heart hatreds Character is Heart hatred Cain gave it first birth-dom the world ever since house-room and the envious man welcome This is the vice souses the soul in bloud which if it grow up becomes a * A feeder on mans flesh Cannibal none is more out of charity yet none seems more charitable while it will take nought but repays * A Box on the Ear. it back it restores what we would not have and is ready to give or any to receive it makes its master think of his neighbour when he hath no thanks for his labour and bestow on him much pains but to his neighbours costs and damage this is a spark hid which ere long barns out an hovering over cloud which presently dissolves into a deluge a pest which will break out and some are sure to dye for it The plague is not more perilous the floud more furious the fire more fierce then this vice which who so once fals into findes it a fury of hell a firebrand of the Devill and a Devill incarnate How doth the potion of opportunity alter this vices * The malicious man owner in a trice changes his looks tone complexion makes the man double in his speech tremble with his joynts and be ready to kill or be kill'd This is the man who meanes to be even with his neighbour by living at ods with him who wrongs himself by seeking to right himself and now will go doe that in an humour he will have cause to rue ever after The maliciousmans three assistants he hath three sturdy Assistants whom he sets a work to work his neighbours ill fare 1. The first is Anger which is brevis furor a Bedlam and makes us more like mad men then men of reason and unreasonably mad for a fit 2. The second is Choler who cares not what he doth so it be done and to his neighbours dammage and irrecoverably 3. The third is Spleen who toad-like is full of the venome of evenge and swels up the maw whith malice and means as much mischief as may be It is this vice and these the aiders are perfect Arithmeticians in the rule of Addition who reckon up all discourtesies and discover and in a moment a world of malice Whilest they seek for revenge they pull on their owner the vengeance of God whose repay back the trespasses done him by man reduplicates his sins and trespasses unto God I am resolved to beware of this one The Avowry lest overcome by these three whose joynt force captivates diserention and of a wise man maketh a very fool The Divine Contemplation upon the fift Petition Forgive us our trespasses as we forgive them that trespasse against us I have now got notice what I am in debt and how to clear it I have a long score here is a way to strike off all the reckoning
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
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
considerale we beg pf God to forgive us our trespasses after what manner as we forgive them that trespasse against us 1. We will cast a glance at this last part of the petition as all the words have relation to what foregoing 2. As one only of them to one foregoing for the first we beg forgivenesse as we do forgive Christ commands thus to aske forgivenesse of our trespasses at Gods hands as we forgive our neighbours that trespasse against us and it shewes Doct. We shall be forgiven as we do forgive It is our own metwand our sins must be measured our by it is our own scales our sins must be weighed our with as we weigh out to others down weight of recompense for their trespassing us as we cut them out by the standard a retaliation of justice for wrongs offered us even as we do to others so shall it be done to us Christ himself saith With what measure ye mete out to others it shall be meted out to you as if Christ had said if ycu look for satisfaction for man wronging you so will God for wronging him it you put up not calling to account so will the good God even strike off your reckoning O! our hearty forgiving our neighbours the trespasses they have commited against us binds Gods hands he cannot take vengeance on us for our trespasses against him Vse A passage prayes us as we tender our own good to be good one to another The adage was Homo homini lupus if it still be so let me tell thee est lupus in fabula he that is a wolf to his brother holds a wolf byth'ear and while he looks to right his wrong doth himself the injury how may this work like good physick upon all Gods good people and purge out the old * Malice leaven of the Pharisees Three assurances we forgive 1. Let us forgive one another not by piecemeal but by wholesale The crosse week chapmen the Londoners little set by 2. Let us forgive not for a time but all our life time this * Termi for life durante vita makes us free-holders and in heaven 3. Let us forgive not in word but in deed and from the heart This reality with man shall make me a man with my God and God to forgive me my trespasses as I forgive others that trespasse against me And now if we had no more to move us to a composure of all differences among us then this the forgivenesse of our sins Lord how should it work with us Let this cause us to shake hands and be hearty good friends here live in peace that hereafter we may live in glory here love one another that in heaven we may be beloved of our Lord. I will conclude with David in admiration of the worlds concord Psal 134. Ecce quam bonum quam jucundum Behold how good and pleasant a thing it is brethren to dwell together in unity There is one word yet to be weighed in the ballance of the sanctuary in this last part of the petition against one other in the forepart of the petition Trespasse with Trespasses The first word is of more * Trespasses weight the latter is the * Trespasse lighter what a pressure implies the former predicating and in the plurall of mans many fins against God how light is this latter which predicates of man damnifying man whilest that without count this within count whilest this latter finite the former infinite Doct. The phrase implies not only God will forgive much for a little but also that our sinfull trespasses against God are more in number by far than our neighbours trespasses against us The one is infinite all the other but as one How do this lead us by the hand to see the goodnesse of God to us humane creatures he puts up much will we do so our sins against him exceed all number and all damage all men living do us shall we then seek revenge he forgives much for little shall I to satisfie me a little lose that much I am resolved both to confesse my many sins against my God The Avowry as also to comfort my heart for That ensured Upon what termes will God forgive us our sins and trespasses Object Let me be sorry for my sins Res and God is just to forgive me all my sins Let a serious contrition go before and a plenary pardon posts after if I here can finde a sorrowfull soul I am sure to meet with a mercifull redeemer I must lament for that I have brought out a sinfull burden then my sin shall be no burden to my conscience let me grieve for that constrained to live with Meseck it 's the way for me to be delivered from the Tents of Kedar O Lord I was shapen in sin and in iniquity did my mother conceive me I can no way have washt off me these my leprous spots till I reckon up all my sins in the bitternesse of my soul all my lise I have fed upon the delicious pasture of deceitfull sin I shall surfeit upon it without I take a large taste of the bitter herbes of true repentance yet more this my sorrow must be of the best else I am as bad as the worst if I counterfeit with God on earth I cannot go for currant with him in heaven such then as hath been my sin Three manner or kindes of repentance such let be my sorrow 1. Timely good Christian seek thy Creator in the day of thy youth O deferre not to do that which must be done or thou art and for ever undone I confesse true repentance is never too late repentance yet late repentance is seldome true repentance one at last gasp repented that hou maist not despair but one therefore do not presume He that may have assurance of his pardon to day and puts it off till to morrow it is an even wager he shall be denied that to morrow he sets so light to day Since God hath given me time God give me grace to make use of my time yea to day while it is day to turn unto the Lord our God 2. Do thou sorrow in abundance for thy sins You have read how Mary she wept much for she had sinned much we say A large sore must have a large plaister as there must be a diet drink of faith inwardly given so a searcloth of sorrow applyed to the partill-affected our sins are out of number our sighs must be past count when God sets down our misdeeds in figures and we our repentance in ciphers there is not expectance of forgiveness It is time therefore considering how long and how oft we have spoke the speech of Ashdâ—d to go tune our voices to Jeremiah's Lamentations lamentations weeping and mourning Be now for a short momentary lifetime a Benoami a son of sorrow thou shalt and for ever be a Benjamin thy fathers darling O blessed are they that mourn for theirs is the
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
to root out of that plat of ground my heart that weed Lust which if left in it at least be suffered to like it s sent and savour will infect my soul and all in it Secondly Lusts six dayes march that every Christian who will take pains to peruse this Case may be made conscious how carnall lust or naturall concupiscence drawes him on to sin Lusts six dayes march through soul must be made to compere Lust the lewd imitates God the good God six daies wrought to perfect the creation Lust takes as many daies pains to deface the map Man the modell of all Gods great work that great work of creation 1. Lusts first daies march is made when it pricks on to the first motions to sin now this daies march is begun and ended when carnal lust hath turn'd mans heart after a vain object in the Commonwealth as of pleasure prosit honour in the Church as after superstitious rites and ceremonies and more to set by the shadow than the substance This is that spirituall vertigo Paul taxed the Galatians with for being troubled with Gal. 4.9 when they turn'd again to the weak and beggerly rudiments would man but mark he should finde this march lust call'd Concupiscence had made into his marches turn'd his thoughts from God-ward too much to eye a vain object 2. Lusts second dayes march is made through heart when thou O man marchest on to like that to which thy heart turned now this liking is not all alike for it is either on the sudden like a guest unexpected or else a more impressed liking like a Seal out and carv'd That is sudden surprisall this other a permanent good like and these two are shadowed out by that in Job 20.12 13. where the wicked man is compared to one hath sweet poyson in his mouth he feels a sweetnesse in it yet fears it is poyson and spits it out Then this is only a sudden passion but if he hide it under his tongue roots if he favour and forsake it not but keep it in his mouth then this is a permanent affection a piece of durable Duretta a stay by by us wouldst thou O man but mark thou shouldst finde this second daies march lust hath made through thy heart while thou likest the evill of sin to which thy heart first gave a turn 3. Lusts third daies march is made through the heart when that plundering horseman is spyed trotting through hearts confines cal'd Consensus in ‑ delectatione in English mans overjoying delight he takes in that evill to which his heart hath turn'd and liked this Rakes merrily on and there is two of this name I mean Duplex consensus Operis Duplex consensus Mentis A consent to doe evill forbid in the nine first Commandements A consent in heart forbid in the last the tenth which is when in heart and minde the man takes a pleasure and a certain delight in the thought and thinking of his Mistresse sin his Dalila darling sin have you not spyed tell truth this overjoying delight in the heart to do the evill of sin Simil. every of us hath a sin relishes in our thoughts like a sugar plumb in our plats The discovery of this is the witnesse Lust hath made a third daies march through thy heart and minde and of this I am insured while thou O man hast an everjoying delight in the sin like't and turn'd to 4. Lusts fourth dayes march is more flow but the more perillous in this daies march lust takes leave to stay and look about him all soul over this daies march begins and ends morante delectatione with a delaying or staying or dwelling upon the thought of doing evill when this is discoverable be sensible lust hath made four dayes march O man into thy heart now who if he search diligently shall not finde lust thus far got ad morantem delectationem which the Schoolmen call Articulatio faetus the framing and fashioning of all the parts of sin the womb of the soul after mans turning to eye the evill after his liking the evill he even now turn'd to hath by a kinde of carnall copulation begot sin after his assent hath given heat and warmth to this spurious sperm and made it capable to grow from little to more then in comes one by a daily dallying or a dilatory delight taking in what was turned to lik't of assented to and this is it which gives framing and fashioning in the heart of man to the sin conceived but as the vipers are the death of their dams so more we form of this imp of evill in the soul the more it ruinates the soul They say the Beare bringeth forth a lump Hist but licks it into forme O! our first conceptions of evill are monstra horrenda horrible monsters our licking That is our oft Turning to Liking of Assenting to volving and revolving up and down in the soul hath fashioned this savage Beare Sinne. And for certain this slow gate as 't were loth to leave sins remembrance brance but dwelling on it avouches it 's Lusts fourth daies march it hath made into the heart The Supplicat Now God send us well quit of it 5. Now followes lusts fift daies march through the inner Temple the soul this march is made per aberrationem Cordis while the heart wanders after evill so soo as the heart begins to gad after that evill I lookt-at lik't assented to stayed to dally with in the fist place my resuming to think again upon that sin late out of minde my suffering my minde to call it back again This discovers the fist dayes march lust hath made through my soul O who pereeives not he hath been thus forraged by the man of sin O the sin which runs in our reins veins is in our nature is naturall to us rakes up and down the inner man this is it doth make us reassume and take up a thought a delight in the sin we had surceased from and when the spirituall watchman enlightned understanding spyes this be pleased to be informed by him concupiscence or carnall lust hath made the fist daies march through thy sout 6. And now there is but noe daies march more the sixt when this is finished acumest it is finished and carnall lust got from Dan to Beersheba from one end of the soul to the other all soul over were this daies march overpast all is taken all but a sort of clay thy earthy body and when the Castle hath yeelded can the Town hold out when the sword is taken the scabbard is for no service This I say to let you know fro once this last daies march be made through soul how presently our bodies become a prey to lust whilest carnall lust with aese inforces our actuating evill bodily Let us therefore take speciall heed to discover lusts six daies march through the soul which the better we may do it know all its way its words are these Si
concern God and three men 34. Three Extracts ibid. The Petitions precedency or their going before one another pag. 38 The subject matter of the 6 petitions compar'd to 6. shires pag. 44 Two words to be explained pag. 46 The Sense of the petition pag. 49 The Collect of all said ibid. Two Doctrines in generall pag. 51 Doct. 1. We must be resolute for Gods honour pag. 53 Doct. 2. There 's a backwardnesse in the best of us to this duty ibid. Doct 3. Our care in Christ should be for Gods honour pag. 54 The cases of Conscience pag. 56 Three slight Gods word pag. 61 The graces two Sincerity Vigilancy pag. 66 The Contemplation The second Petition pag. 71 Kingdome taken four wayes pag. 76 Interp. 1. By Kingdome may be meant Word pag. 78 The word and kingdome alike in five things pag. 79 Interp. 2. By Kingdome may be meant the Church pag. 80 Interp. 3. By Kingdome may be meant Gods grace pag. 83 Interp. 4. By Kingdome may be meant Heaven pag. 84 The fourth Interpretation compendiously couched together pag. 86 Doct. 1. Heaven is Gods own pag. 86 Doct. 2. He that prayes for heaven prayes for no small thing pag. 88 Doct. 3. We have no heaven in hand pag. 89 1. Case of conscience whether any doubt there be such a thing as called Kingdome for heaven pag. 91 2. Case whether shall all living go to heaven pag. 92 3. Case who shall be admitted into this Kingdome of heaven pag. 95 The Contemplation The third Petition pag. 105 A twofold will of God pag. 108 Doct. 1. It comes hardly of with us to do Gods will pag. 119 Doct. 2. This life time is no priviledge time for following our own will and appetite ibid. Doct. 3. Heaven is set to the earths pattern pag. 121 Doct. 4. We have diverse School-masters pag. 122 The Contemplation The fourth Petition pag. 135 A paraphrase upon the fourth Petition pag. 140 Doct. 1. It is God can supplie all our wants pag. 147 Doct. 2. We have no right to ought till begg'd it pag. 149 Doct. 3. Our request for the world be limited otherwise will burst to be boundlesse pag. 151 Doct. 4. My state to my estate is not good till God confirme it pag. 153 Doct. 5. Our request for the world must be moderate pag. 154 1. Case of conscience How cometh it to passe that I who oft pray get so little pag. 156 2. Case How cometh it to passe that the wicked who pray not get much eartly meanes and much more then the Godly pag. 159 3. Case With what cautions may I pray for riches pag. 162 The contemplation The fift Petition pag. 174 The word Trespasse hath a double object God Man pag. 179 Doct. 1. It is God can forgive us our sins pag. 184 Doct. 2. Every sigular soul is a sinner pag. 285 Doct. 3. It s many sins of which we are conscious pag. 288 A simile taken from a Drunkard pag. 289 Doct. 4. Sin in allied in full bloud to Adams posterity pag. 190 Doct. 5. We shall be forgiven as we do forgive pag. 192 Doct. 6. God will forgive much for a little pag. 195 Doct. 7. Our Trespasses against God far exceed our neighbours Trespassing us ibid. The Contemplation The sixt Petition pag. 112 Temptation the bait pag. 215 Evill is the hook ibid. Doct. 1. In word to prayer pag. 231 Doct. 2. Loe a very wound we must have a care to keep far from pag. 232 Doct. 3. The Devill and sin our worst of enemies pag. 234 Doct. 4. Naught is more evill then the Devill and Sin pag. 236 The case of conscience after what manner doth lust intice us to sin and draw us on from serving God to become servants of sin pag. 237 The Character of Timidity pag. 254 The Character of Prespicacity pag. 255 The Parallell betwixt Presumption pag. 257 The Parallell betwixt Ignorance pag. 257 The Character of Presumption pag. 258 The Character of Ignorance pag. 259 The perpetuity of Gods Kindome Power Glory pag. 277 Read the Contemplations upon the three reasons Kingdome Power Glory pag. 280 A contemplation upon Ever the fourth part of our Lords Prayers pag. 285 The conclusion Amen Amen an Hebrew pag. 289 Two Contemplations pag. 290 Amen a native in every Nation pag. 291 The reasons why admitteds in every language ibid. A review of the three Reasons pag. 292 The Carnotensian Cannon ibid. Amens first sense pag. 293 The extract ibid. The taxation pag. 294 His supplicat ibid. Amens second sense ibid. St. Austins saying pag. 295 The ministers replication pag. 296 The hearers rejoynder pag. 297 His supplicat ibid. Amens third sense ibid. Pater noster Amen it s thereefold signification ibid. It 's taken pro juris jurandi nota pag. 298 The taxation ibid. His supplicat pag. 299 It signifies ipsam veritatem ibid. Three inferences pag. 300 The body of Moses and the name Jusus ibid. This Amen is sometime taken pro signo subseripri onis pag. 401 Three inferences ibid. A tripertite gain got by saying Amen pag. 303 The Avowry with the Collect ibid. A mans semblance pag. 304 The semblance between God and Amen pag. 305 It holds in five things ibid. Amen its three significations blush the three Persons ibid. Amens Character pag. 307 A divine fancie upon Amen pag. 311 Two twins or two meditations pag. 313 Four motives pag. 314 Meditation and what it is pag. 319 The meditation exemplified ibid. Three reasons to force on the meditation ibid. The fearfull haire pag. 320 Old Church prayer neither smels of Heresie nor Superstition pag. 322 A Contemplation upon Amen pag. 325 FINIS ERRATA PAg. 16. line 16. for of meritlesse read I mirit lesse p. 16. l. 14. s ther r. there p. 37. l. 11. f. sons r. wife p. 37. l. 12. f. this manner r. these manners p. 70 l. 6. f. whilest r. but p. 81. l. 4. f. God r. god p. 93. l. 6. f. beleevers r. misbeleevers p. 95 l. 20. f. by r. my p. 101. l. 14. f. secondly r. second p. 107. l. 20. f. and r. I p. 144. l. 26. f. a word r. p. 149. l. 19. r. of p. 161. l. 23. f. Hagar r. Agur p. 171. l. 17. f. under r. undoer p. 177. l. 12. f. Solomon r. Agur p. 195. l. 10. f. doer r. doth p. 211. l. 3. f. pursed r. perused p. 212. l. y. next 10 the word closed add to my neighbour p. 241. l. 2. p. 243. l. to put out of put must be added in the begimming of the line p. 310. l. 19. f. stomach r. stomach't