in seeking their destruction, by drawing them to sinne, which should double our diligence in arming our selues against all their tentations. So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man. As his Creati∣on, whereby God made mans body of the dust of the earth; the Image of God in man consisting in wisedome, righteousnesse, and true holinesse; his felicity in the state of innocency, the immortality and excellency of his soule, the beauty, health and vigour of his body, his dominion ouer the creatures, the ioyes of Paradise. Likewise in our meditations we may consider, that man continued not in this blessed estate, but fell from it; and that the cause hereof was sinne. Where we take occasion generally to meditate of sinne, what it is, how horrible, grieuous, and contrary to Gods pure nature, and how much in this regard hee hateth and detesteth it: the fearefull properties of it, both in respect of the guilt and punishment; temporall, as all the calamities and miseries of this life, and our spirituall seruitude to Satan; and eternall, as the losse of heauenly happinesse, and euerlasting condemnation both of body and soule. More especially, wee may meditate on the fall of our first Parents, what it was, and wherein it consisted, the causes of it outward and inward, and the lamentable effects which followed vpon it. As Gods fearefull curse vpon themselues, and vp∣on the creatures for their sake, the defacing of his glorious Image in them, the sense of their nakednesse, and terrour of conscience accompa∣nying it, the losse of their dominion ouer the creatures, their thrusting out of Paradise, the visible place of Gods presence, their separation from him, and all other euils both of sinne and punishment. The wretchednesse of all mankind in the state of disobedience and vnbeliefe, by reason of that corruption which followed the fall; as the participation of Adams sinne, guilt and punishment. The propagation of their sinne and misery to all their posterity. Their originall sinne and corruption of nature, both in respect of their soules and bodies. The ignorance and vanity of our mindes, the errour of our iudgements, the wickednesse and worldlinesse of all our imaginations; the impurity, stupidity and horrour of our con∣sciences; the losse of our freedome of will in chusing that which is good; their auersenesse and rebellion against the will of God, and pronenesse to all euill; the blockishnesse of our memories to receiue into their kee∣ping any good motions, and their slippery feeblenesse to retaine them; the infidelity, security and hardnesse of our hearts; the corruption and dis∣order of our affections and passions; the pollution of our bodies, their feeblenesse and lumpish heauinesse vnto any good action. From which root of originall corruption haue sprung all kinds of actuall transgressi∣ons, we being made thereby vtterly vnable so much as to thinke a good thought, or to will that which is good. Whereof it commeth to passe, that our best actions in this state of corruption and vnbeliefe, are no better then sinne, how glorious soeuer they seeme to the world. And heere wee may meditate of the seuerall kinds of actuall sinnes; those that are inter∣nall, as wicked thoughts, errours in iudgement, forgetfulnesse in our me∣mories, vncleane and carnall lusts: and those which are externall, secret or manifest, raigning or not raigning, of omission or commission, in our