best zeale The second sort that abuse this all-seeing eye of God are such as labour of Ahabs disease very passionate affect strange gestures exceede in all externall humiliation horse-coursers iaydes will bound curuet and shewe more tricks then a horse well metled for the rode or cart these learne by smart to know their Masters and gaine no commendation by these outward fetches The third sort know God as courtiers know one an other complementally and bestow much holy water on one anothers faces but alas these faire words pay no debts these haue the worlds wealth yet care not to see their brother in want these stick vp feathers for the carkasse beguiling the simple coozening the world but chiefely themselues The fourth sort is such as cannot keepe their eyes at home their fire on their own hearths but like brinish lights sparkle and spit at others and like ill couched fire-works let flie on all sides onely out of their wisdome they know how to spare Agag and the great ones These crie out of such as labour to be precise in their courses and yet alas how should we be too precise seeing the eye of the Lord is neuer off vs Lastly others there be that are vnconstant commonly in the beginning they blaze like straw fires but in the ende goe out in smoake and smother These haue not cleared their eyes to consider with Dauid how deare they ought to make Gods thoughts vnto them and thereby to bee awaked that they might still be with God Iehu marched as a man of God and his word was The Lord of hosts but his proiect was the kingdome and therefore soone will the song be changed Demetrius cried great is Diana but he meant her little siluer shrines many haue spoiled copes but it was to make themselues cushions Iudas complaines of wast but his sorrow was that it fell besides his bagge If Iezabel proclaime a fast let Naboth look to his vineyard But he that knowes God indeede and is warmed with the heat of it will become a true Zealote whose feruency is in the spirit not in shew in substance not in circumstance for God not himselfe guided by the word not by humours tempered with charity not with bitternesse such a mans praise is of God though not of men such a mans worth caunot be set foorth with the tongues of men and angels Neither let any grieue that it cannot be done God that knoweth all things taketh notice of it and that which is kept in secret he will reward it openly onely let vs labour to keep nothing in secret from him But it is woe to see how little this walking with God is practised and to burne in the spirit is but counted the phrensie of the braine Such zeale as this is euery where spoken against it hath many enemies and few friends the world can no more abide it then the beasts can the elementarie fire the rebukes of many haue fallen vpon it the deuill weaues cunning lyes to bring downe the honour of it in this our earthly mould little fewell much quench-cole is hardly fired soon cooled in the worlds opinion it is as common as fire on euery mans liearth no mans heart without it if euery man might be his owne iudge But if they meane to follow Dauid they must rise a little sooner to rake it out of the embers of luke-warmenesse Dauid had care from Gods fire within him to maintaine it all the time of his owne life and also that it might not off Gods altar he would suffer the temples of his head to take no rest vntill he had found an house for it to dwell in therefore he is not vnmindfull to leaue it in command vnto his sonne and furthermore to enforce all the people to ioyne with Salomon he vrgeth them in the presence of God to keepe and seeke for all his Commandements especially he giues the charge vnto Salomon 2. Chron. 9. And thou Salomon my sonne knowe thou the God of thy father and serue him with a perfect heart and with a willing mind The argument that must mooue vnto this is the same with this in my text for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts therefore know thy God and serue him perfectly and willingly Vse 3. consolation First in trouble to know that they are not hid from the eyes of the Lord secondly in reproaches when the world shal slaunder vs with the name of hypocrites to consider that the Lord knowes the vprightnesse of our hearts thirdly in our imperfections when we find that we are not able to vtter so much concerning our profession as wee beleeue neither to lay open our wants vnto others as we could desire for our comforts here I say is sweet consolation because the Lord knowes the willingnesse of our mind and will accept of that as well as of our deeds Section 2. Of Gods integritie Observ 2. Is the integritie of the Lord without all partialitie in that he hath respect neither to the person nor the actions of an hypocrite but points him out and discouers his particular sinnes Integritie containeth two things truth ἀλήθεια and freedome παÏÏησία for an intire God must bee most true most free in thought word and deede in thought because he knowes the thing in himselfe and by himselfe and therefore is not tyed vnto any thing but knowes it and thinks it most freely when man is faine first to knowe the thing and himselfe by the thing and therefore his knowledge is dependent and not of that freedome which is in God Secondly most true and free in speech for the Lord can neither lie nor any waies be made to recall his words for shall the Lord speake and not doe no verily Let God be true and euery man a lyar that he may bee iustified in his words and ouercome when he is iudged Thirdly most true and free in his actions Shall not saith Abraham the iudge of the world doe right let there be but a righteous person found in Sodome and he shall find mercie so that wee may say the vnderstanding of the Lord is most true his will most free his desire most holy and pure praecipiens omnibus quae ipse facit Hence no accepter of persons or actions Act. 10.34 Of a truth I perceiue that God is no accepter of persons of works Ecle 12. last ver God will bring euery worke vnto iudgement with euerie secret thing whether it be good or euill both these are together the 1. Pet. 1.17 If ye call him Father which without respect of persons iudgeth according to euerie mans worke and in all these he is most holy Zeph. 3.5 The iust Lord is in the middest thereof he will doe no iniquitie euerie mourning will hee bring his iudgement to light he fayleth not but the wicked will not learn to be ashamed they will needes haue the Lord to respect them because he is in the middest of his
and were fully determined to cast himselfe downe yet among many passages onely one is open and at that he casts himselfe headlong now why he fell rather this way then another is because the rest were stopped yet he alone is guiltie of his owne death â— Sam. 16.10 Shemei is said of Dauid to curse because God commanded yet did God neither inwardly nor outwardly fill his heart with malice onely Dauid respects the time that God rather suffered it at this time to breake forth then at any other because now Dauid was in extremitie and fit for him to be humbled seeing that Shemei durst not so much as open his mouth all the time of Dauids prosperitie Iob 1.21 Iob was robbed by wicked men yet he confesseth that God hath taken because he directed that for his triall and patience The Iewes crucified Christ yet was it the determinate counseil of God turning their wickednesse and furious malice Acts. 2.23 to the effecting of his owne purposes III. Part answering the places of Scripture that are brought to prooue God the author of sinne Obiect God decreed the selling of Ioseph into Egypt Gen. 45.8 Christ was crucified of the Iewes according to Gods decree Act 2.23 and 4.28 Ans To decree any thing hath a speciall consideration of the end now Gods ende in both these were exceeding good first Ioseph for a temporall deliuerance in the time of famine Christ for a spirituall in the time of sinne for the sinne of their actions God did onely permit and wrought it as before hath bin shewed Obiect 2. Prou. 16.4 Rom. 9.17.26 he that creates and stirres vp men to sinne must needes be the author of sinne Ans God determines the end of all mens sinning that he himselfe will be no cause but leaues man to himselfe yet so as he will limit direct and punish whatsoeuer he shall doe amisse Obiect 3. 1. Sam. 24.1 2. Sam. 16.10 2. Kin. 22.20 11.37 12.15.24 2. King 10.30 Iob. 1.21 Esa 10. v. 5.15 13.17 Ier. 51.1 Ezech. 12.13 Psal 105.25 Matth. 6.13 where God is said to impell men to sinne and vse them as instruments to produce sinfull actions Answ It is one thing to incline the wil an other thing to make the will euill and so to incline it that it is not to sinne but to iudgement and punishment The Iudge inclines the executioner to put away the malefactor but if he doe it of priuate malice it is his owne sinne Shemei sinned in his priuate malice yet Dauid acknowledged Gods secret iudgement There be three things in the workes of wicked men 1. motion secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inordination of that motion and Gods hidden iudgement the first the last are Gods by dispensation the second by permission not bare and naked but first in denyall of grace secondly permitting Sathan to worke vpon them thirdly by occasion of some good permitting their euill disposition to abuse it but to incline perswade or impell the will to euill before it haue any thought or inclination is a hellish blasphemie the will beeing euill is driuen like a charet of the deuil and runnes apace and the Lord in iust iudgement blowes vpon it and in their running runnes them headlong into hell fire Obiect 4. Exod. 4.21 Deut. 2.30 1. King 12.15 Iob 12.16.24 Isa 19.14 and 63.17 Ier. 20.7 Ioh. 12.39 Rom. 1.24.26.28 Rom. 9.18 2. Thess 2.11 God is said to harden the heart and blind the eyes Ans God doth this by substraction and deniall of that grace which should lighten the vnderstanding and soften and mollifie the hearts of men this substraction is to be vnderstood of that grace which God might iustly hold from man secondly men beeing hardned in their sinnes and blinded in their minds doe still in crease their hardnes by fighting against God and his law as you haue heard before Obiect 5. 2. Sam. 12.11 Luk. 2.34 Rom. 9.33 Esa 8.14 Ese 18.16 45.7 Amos 3.6 God in all these places is said to doe euill Ans Here is to bee vnderstood the euill of punishment which is an act of Gods most pure and vnblameable iustice Here likewise in fewe words may we cleare Calvine and other of our orthodoxall writers from Bellarmines calumniations Caluin and the rest seeme to digest all their iudgement in these fewe positions concerning Gods simple determination of man First what he meant to bestowe vpon him to wit so much perfection that both in dutie hee ought and in respect of ability he might if he would haue continued in his integritie and therefore his creation was his happinesse and there was found no necessitie why he should fall into miserie this is the first The second is what hee meant to denie vnto him to wit that free confirmation of his estate without which God saw he would not continue but most certainely fal away from God his creator now if God had bestowed this vpon him then had there beene no way for eating and dying for then would God haue kept away the deuil confirmed his wil put that feare into his heart whereby he should neuer haue departed from him And that this is the truth we may see it by comparing of our estate in innocencie and in grace in the estate of innocencie God made with man the couenant of workes and so tyed man vnto himselfe by the bond of loue Loue the bond in creation which he left in mans nature man brake this bond hence came in religion properly so called Faith in redemption a tying of man againe in a second couenant not of workes but of faith now if this bond were no surer then the former it should argue God of the want of wisdom therefore God giuing man this second bond meant to tie him more infallibly vnto himselfe this feare beeing put into his heart shall make him neuer depart from God Thus then the Lord intended to denie man such a confirmed estate as now he hath obtained in Christ Thirdly that God did foreknowe most certainely In things possâ—ble but not to be done there is a bare prescience but 〈◊〉 things possible and to be doâ—â— both prescieâ—â—â— and purpose what would fall out vpon the bestowing of such benefits onely the denying of others namely sinne and Apostasie neither was this in their indgement a prescience presupposing no purpose nor decree for then would not God so haue bestowed and denied except according to that proportion he had intended a further end in man For I would aske this question Why did God bestowe so much as was sufficient to set him in state of happines and denie him that which should haue confirmed him in the same except he intended a further ende by his fall consider well the ends of man and we must now vpon the euent be constrained to graunt a further ende then either Papists or Lutherans do professe For I constantly affirme Man hath a more generall end then that of
aduerse to a sinner and so the arguments differ Adam by creation was a iust man in habite but not in act and according to that which the Lord required and so death beeing taken away we are in the way to iustification but not actually iust vntill actually the law be performed in our selues or another And because the point is in controuersie thereasons to establish this truth may be these Arg. 1. Lex regale 〈◊〉 iustiâ—e That which is the perfect righteousnesse of the lawe is both actiue and passiue but that whereby we are iustified is of this nature For I demaund by what rule of righteousnesse is life and saluation conuaied vnto vs If they say by faith then I demaund what is that righteousnesse of faith is it the verie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then assuredly it excludes both the righteousnesse of Christ and that of the law and yet faith is said to establish both If it be the righteousnesse of Christ then I demaund is not that morall if morall then either perfect or imperfect if perfect then actiue and passiue That we apprehend Christs righteousnesse that is of grace but that Christ hath it for vs that is of the law The second Argument against this opinion may be this Christ did all as a nâ—ediator for those that haue need of a mediator That which Christ did as a Mediator was not onely for himselfe but for vs and for vs more principally then himselfe but all that Christ did were the actions of a Mediatour his humane nature had no subsistence but by the diuine and euery action beeing in supposito was of him as a Mediatour and therfore for vs and so both actiue and passiue obedience were for vs. But they will say his actiue obedience did fit him for our Mediatorship To this I answer if his actiue obedience be the obedience of a Mediator then in his whole latitude it was for vs and as soon as he was born he was fit to redeeme so neuer an action but it was for vs. If then these actions of fitting bee properly the actions of a Mediator then they tautologise speak no sense for so that fitting was nothing but redeeming for I am sure euery action of our Mediatour is to redeeme and to redeeme is to seeke those that were lost and so his actiue obedience was for those which were lost and if that then had we neede of all Christs obedience Argum. He fulfilled the ceremoniall law both actiuely and passâ—â—ely for others ergn the moral 3. Christ fulfilled all righteousnes morall ceremoniall The ceremoniall was not fulfilled by passiue obedience but also by actiue if the ceremoniall required both then much more the morall Deut. 4.1 Sam. 22. Hos 6.6 mercie more then sacrifice and knowledge more then burnt offerings and this in both was done for others he was circumcised for others for he was without sinne and therefore in Christ to signifie any pollution circumcision had no vse so was he baptized but it was not for the washing away of his owne filthines but ours The reasons why he must keepe the law for others are these 1. because perfect obedience depended on him for the performer 2. both the law morall and ceremoniall acknowledge him for Mediator for seeing it was impossible to be fulfilled of vs it was possible vnto him 3. because he did establish and fulfill both 4. he alone is the bond of both seeing then he performed actiue obedience to the Ceremoniall law and that not for himselfe but for vs. the like must be confessed of the morall especially the ceremoniall law beeing but an appendix and addition to the morall Argum. Against reason that death should cause life 4. Christs death could not bring life because no death can be the cause of life seeing they are contraries Fire cannot cause cold neither water heat blindnes cannot cause sight neither sight blindnes Christs death to take away death is good reason but to cause life is against all reason This is very agreeable with the Scriptures reason that as Christs death doth free vs from death so Christs life doth bring vs vnto life He died for our sinnes and rose againe for our iustification Dan. 9.24 the slaying of the Messias brings in the expiation of sinne and his liuing againe brings euerlasting righteousnesse Sinne brought in death therefore righteousnes must bring in life for if death should bring in life then life should be the reward of sinne for I am sure that the Scriptures affirme that death is the reward of sinne and the reward of sinne can neuer be the cause of life What hath a schoole-boy deserued when his master hath whipped him so what haue we deserued in Christ when we are onely punished in him Sinne and the reward of sinne haue no agreement with life Therefore it is true that the expiation of sinne is wrought by Christs passiue obedience and life by his actiue Argum. 5. All types whereof Christ is the truth Types prooue both actine and passiue obedience to bee found in Christ point at this assertion first in the couenant of grace there was the Arke and the Table Exod. 24.7 in the Arke was the booke of the law and so the booke of the lawe went with the couenant and was to be found in Christ for vs. Exod. 25.22 the Mercie-seat was betweene the two Cherubims and these were vpon the Arke of the Testament Mal. 3.1 therefore no seat of mercie without the Arke of the Testament The pascall lambe must be without spot eaten with sweete bread and sowre hearbs both must be in Christ therefore not onely the soure hearbs of his death and passion but the sweet bread of his righteousnesse Vrim and Thummim must be on the Priests breast when he carries the peoples iudgement before God and this must be had beside blood therefore righteousnes beside passion Ar. 6. From similitudes familiarly applied in the Scriptures whose end purpose are to prooue this First the wiues debt is made the husbands and we beeing married vnto Christ the debt that we owe God by our creation must be payed before he will admit of vs now that debt was Do and liue and this Christ hath done and so we shall liue Secondly Christ is the head of his Church and therefore must he giue vnto his members life motion and all things needfull Thirdly the suretie must pay and discharge the whole debt of him for whome he is bound all of vs are bankerupts and stand in neede to haue a great debt discharged for vs and likewise a new stocke purchased To conclude it is foolish to make such a distinction as this seeing all the actions of our Mediator are as wel actiue as passiue his life is not taken from him but he laies it downe willingly and euen from his conception his humanitie being assisted by his deity which could not suffer turned all Christs sufferings into actions I haue bin drawne to inlarge
societie and fellowship with the deuill and his angels which stands in this that a man by nature beares the image of Sathan and performes homage vnto him in the practise of all sin 3. all manner of calamities in this life sickenes of body damages and losses in name in goods and in friends 4. the horror of a guiltie conscience which is euen a beginning of hell fire for first it is a mans accuser accusing him for his sinnes 2. his iudge in the roome of God giuing sentence against him in his life 3. the hangman because it condemneth eternanally 4. the second death which is an apprehension of the wrath of God eternally in bodie and soule 3. Of our particular temptations wherewith Sathan daily assaults vs 1. Pet. 5.8 If enemies should inuade the land we would consider what place of the land is weakest and lay all hold to that so Sathan labouring against vs daily wee must examine what is the weakest part of our hearts and by what sinne he is most able to make breach into them and then by Gods grace we shall vse some strength against them 4. Consideration of our particular ends Exod. 32.29 1. the time of our end that is most vncertaine 2. the place likewise vncertaine Ahab repented when hee heard of his ende so did Nineueh and so must we all 5. Consideration of our reckoning in the last iugement A trauel er comes to an inne hauing but one pennie in his purse yet he calls for the best meate and spends most sumptuously will not euery man iudge him to be void of all consideration Thus deale men in the world spend all that God hath giuen them neuer thinking of the day of reckoning yet Paul Acts 24. considering this kept a good conscience before God and man 6. Of our estate whether we be members of the kingdome of darknesse or of grace A man may liue in the Church and yet belong to Sathans kingdome 5. Rule We must labour in our hearts to be assured of our particular reconciliation to God in Christ this assurance or certificate of the spirit is commonly called faith Now when this particular assurance is setled in them it will purifie them for faith purifies the heart affections and thoughts for a man beeing thus assured will resolue neuer to offend God any more but to honour and obey him euen in his thoughts 3. Obserue from hence that mens best thoughts are grieuous sinnes against God 4. Vse All Readers or students in Diuinitie ought to humble themselues before God and pray that he would open their eyes and teach them the wonders of his law before they attempt to studie and read the Scriptures because the imaginatiōs of man by nature are wicked yea whatsoeuer his heart studieth frameth or inventeth Psal 119. Dauid at least tenne times prayes to God that he would reueale to him the statutes and wonders of his lawe This example ought to be a patterne and president to all students of diuinitie neuer to read or meditate in the Scriptures before they haue prayed to God to open the eies of their vnderstanding that they may rightly discerne of that which they reade Obs The doctrine is cleare and euident that an hypocrit or any wicked man cannot thinke a good thought for he looks through his owne corruption and therefore as he is disposed so must all be that comes to his vnderstanding will or affections Againe his practise is lewd therefore his thoughts must be answerable for he cannot do otherwise then he thinketh Thirdly the heart which is the fountaine is framing thoughts which are euill in their kind all in their extent onely continually and from his infancie Fourthly there is no confideration of Gods presence of Gods iudgements of his owne sinnes or the duties he oweth vnto God Fiftly when he thinks of God he is profane when of his neighbour vnrighteous when of himselfe proud hautie and insolent Let God be good vnto him in temporall fauours be silent at his sinnes vse compassion towards him offending gentlenesse in his iustice remembring mercie patience most gently suffering him in his sinnes and deferring the punishment longanimitie a long time exspecting his repentance and lastly bountifullnesse beeing rich in goodnesse and powring forth his good gifts vpon him yet for all these he hath not one good thought to bestowe vpon God Let his neighbours liue quietly by him offer him no wrong do him the best kindnesse he can aduise him by good counsel yet can he not so much as afford him a good thought lastly let his conscience checke him and cause some hote stirres within him yet he will checke his conscience againe and put it to silence with a wicked thought against himselfe and his owne soules saluation Where then is his free will of doing good if he cannot thinke a good thought to do himself good will he thinke you busie his braine and set his temples a working to please God no assuredly for iudgement will and affections which are the principles of our actions are wholly taken away Rom. 3. There is none that vnderstandeth therefore no iudgement in spirituall matters Secondly none that seeketh God their will affections are estranged Thirdly all haue declined and are made vnprofitable there the power and endeuour are wanting 1. Cor. 2.14 The naturall man perceiueth not the things of God there is want of iudgement Rom. 8.5 they that liue after the flesh sauour the things of the flesh there the will is meerely carnall Phil. 2. God worketh both will and deed Ezek. 36.26 God giues the heart Rom. 7.14 man is carnall the law spirituall how should that which is carnall affect that which is spirituall Ioh. 15.5 Without mee yee can doe nothing Againe the counsellers 1. domestical 2. externall internall domesticall 1. flesh Rom. 8.6 2. the concupisence of the flesh Rom. 6.12 3. carnis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisedome of flesh is enmitie with God 4. the will of the flesh as a queene externall 1. deuill 2. world Ephes 2.2 Man therefore hauing no principles of good thoughts and that which is to be thought vpon beeing spirituall and he carnall and hauing sixe most woefull counsellers foure at home with him in his owne breast as the flesh which can no waies sauour the things of God and therefore doth alwaies intreat for obedience to his owne Iusts secondly concupiscence wherby the flesh is made more strong and effectuall to command thirdly a carnall discourse against Gods wisedom fourthly a Queene or rather an vsurping Iezable to set vp her throne in the soule to informe and command what shall be done and lastly two outward enemies that creepe neere vnto the walls of the soule as the deuill and the world full of polices and great in strength how should it be possible that the soule should resist nay alas the watch and ward is wholly neglected and therfore ful possession is giuen vnto the enemies This doctrine then doth fully ouerturne all
Sathan is a worker beside his owne peculiar manner of tempting which is possession or a more liberty and freedome to the tempted of sorrow and despaire and quicke dispatch of themselues For comfort of the godly I will instance a little in these lesser temptations and then I wil inlarge them to the wicked whose cause is desperate Of our owne natures spring the temptations which rise of the roote of originall sinne The spring and fountaine of all temptations without any forraine instigation from the world whatsoeuer is either a baite of pleasure or fright of terror which increase the actuall sinnes springing frō the originall roote and lay as it were compasse and powreth on water to that vngracious stock to make it grow the faster Now all these temptations are not of that dangerous nature that this is of here must we attend with patience the issue which not onely is certen but also shal come in the best time The corporall inhabiting of Sathan is the greatest fullest of terror and despaire that can befal the godly yet the historie of the deeds and sayings of Christ the writing of the Euangelists do testifie of whole legions dispossessed of that habitation by the power of Christ mercifully extended vpon such miserable captiues which examples serue against like times of affliction that we giue not ouer hope though millions of deuills should possesse vs within enuiron vs without but knowe his power to be aboue all force of the enemy and his mercie farre surmounting Sathans malice therefore Gods children haue no cause in this sort to feare nor haue any shadow of ground wheron they should resolue against themselues vpon the point of reprobation but that all these molestations and terrours which they now indure are temptations rather of their father for good and profit then grounded resolutions of such lamentable issue Againe The order of the deuill in drawing Gods elect into Atheisme and so on concerning his soule religion or faith for more praticular examination I find by daily experience that these are as well the operations of phansie from melancholie as of conscience for sinne that methode of which temptation I find for the most part to runne in this order First to call into question whether there be any God or no for melancholie is a disputing humor Secondly when reason hath mastered that then the second question is about the immortalitie of the soule When that again is conquered there enters a third question whether we professe the true religion or no. When that is expelled the fourth question that maketh the greatest tumult in the soule is whether wee haue any part or portion in that which it promiseth Here the deuill is exceeding busie for if this be resolued on he is wholly cast out and hath nothing further to trouble vs withall Any of the former doubts would haue sunke our soules for if no God then why should I abstaine from my sinfull pleasures If againe no refurrection then why should I vexe my selfe in this world If my religion be false then must I haue a new twenty to one but I change amisse and therfore I wil be of no religion but when I shall begin to thinke I haue no faith in Gods promises Whether melancholie be the affliction of conscience then alas what shall comfort me Therefore consider these questions first whether the conscience of sinne and the afflictions thereof be melancholy or not secondly what is the differēce thirdly the afflictions of mind to what persons they befall and by what meanes fourthly what may be the consolation And so from this setting before the eies of the conscience only in appearance I will proceed to the reall and that which the Lord will do to the hypocrite in this place For the first Difference betwixt them the affliction of conscience is quite another thing then melancholy as may appeare out of the second question by the differences First in the causes 1. Causes the one is a meere fancie without all true and iust ground and is onely raised vpon disorder or humour in the fancie and rashly deliuered to the heart which vpon naturall credulitie fareth in passion as if it were indeede whereof the fancie giueth a false alarum But the other is a sorrow and feare vpon cause and that the greatest cause that worketh miserie vnto man Secondly 2. Effects in the effects In that of conscience the bodie is ofttimes in firme state of health perfect in complexion and perfect in shape and all symmetrie of his parts the humours in quantity qualitie not exceeding nor wanting their naturall proportion but in the other the complexion is depraued obstructions spoile the course of humour and spirit whereby the blood becomes ouer-grosse thicke and impure and nature so disordered that diuerse melancholike persons haue iudged themselues strange creatures as historie will plainly record Thirdly 3. Subiect in the subiect The senses in the other both inward and outward are ofttimes perfect the imagination sound the heart wel compact and resolute and this excepted want no courage but in the other both inward sense and outward are too feebled the fancie ouertaken with ghastly fumes of melancholy and the whole force of the spirit closed vp in the dungeon of melancholy darkenesse imagineth all darke blacke and full of feare their hearts are either ouertender and reare and so easily admit the passion or ouer close of nature serue more easily to imprison the cheerefull spirit the causes of comfort to the rest of the body Hence they are faint hearted without occasion onely driuen with the tide of that humour to feare euen in the middest of securitie 4 From the originall Fourthly they differ in the fountaine and originall of them the one begins in the minds apprehension the other in the distempered humour which deluding the organicall actions abuseth the mind and draweth it into erroneous iudgement 5 Cure through false testimonie of the outward report Fiftly in the meanes of cure the one is helped by no medicine no purgation no cordiall or balme except the balme of Gilead are able to assure the afflicted soule trembling heart panting vnder the terrors of God hell death and damnation But in melancholy passions the vaine opened neesing powder or Bearefoot ministred to expell the fumes in the braine cordialls of pearle saphyres and rubies with such like recomfort the heart throwne downe and appaled with phantasticall feare 6. End Sixtly they differ in the ende in the one the perill is not of bodie and corporall actions but of foule and bodie to be cut off from the life of God from the sweet influence of his fauour the fountaine of all happinesse and eternall felicitie Here then the cause is the seueritie of Gods iudgement summoning the guiltie conscience the subiect is the sinfull soule apprehending the terror thereof which is for euer and euer the issue is eternall punishment satisfactorie to