did not stand before it how carefull should we be that wee be not intangled with it The power of a King Rom. 5.21 It hath the power of a King sinne is said to reigne unto death as it was when the Israelites desired a King Samuel told him what an one he would be and what he would doe He will take saith hee meaning that wicked King Saul your sons for his service 1. Sam. 8.10 and your daughters to bee his handmaids nay the best of your Vine-yards and Olive-yards for his servants c. So it is with sinne when as it reignes it will bring all to his service This Tyrant sinne will take the choysest wits and make them plot for him and will make them wiser in their generation then the children of light Inimicus noster mo do rex modo Tyran nus Sen. Ep. 96. hee will take the choysest of your strength even your young and flourishing dayes and set you into his worke to dresse his Vineyard and to reap his harvest as he did with Absolom Manasses and the prodigall son nay he will take every faculty of your soules and engage them in the common quarrell against Christ Rom. 6.13 and every member of the body and make them weapons of unrighteousnesse to serve sin and indeed the very reason why sin is such a fearfull and dreadfull enemy is because it makes it selfe a King for suppose we sinne to be dethroned and put from his dignity and behold you shall find him like Sampson Judg. 16.19 without his locks as another man but as long as sin reigneth though it be but as the bramble Judg. 9.15 Eadem libido dominatur nec Regum purpuras times nec mendicatium centonem spernit Herr Ep. 9 2 Of the Law Rom. 7.23 yet will it bee strong enough to set fire on the goodliest Cedars of the Forrest as you may see in Iothams parable nay it feares no more to enter in the Palaces of Princes then it doth to assault the beggars Cottage 2. As sinne is a King so he rules by his lawes I finde a Law in my members leading me captive unto sinne this Law it stands in opposition to the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that it fights against it now a Law is properly nothing but a rule whereby we are to worke so it is with sinne it hath a rule whereby it goes and that whereby they frame and direct all their actions Now because they that have a mind to live in sinne and withall finde that conscience doth condemne that course wherein they walke hereupon they frame unto themselves another Law which may bee as the City of refuge against conscience who like a revenger of blood hunts after the malefactor 1. Lust would abolish Gods law 1. They lay downe this as a principle that the Law of God is too heavie a burthen it is too hard a task-master and therefore as Ieroboam pretended unto the people of Israel that it was too farre for them to goe up to Ierusalem therefore made them calves at Dan and Bethel so carnall reason saith that the Law of God it is too farre a journey full of difficulty and danger it is like Rheoboams yoake that was intolerable Thus the wicked heart of man labours to bring an ill report upon the pure Law of God and hence it is that our Antinomists and Libertines labour to overthrow the Law of God that which Christ came to establish these men endeavour to abolish Rom. 3.31 2 Tim. 3.6 such a generation of men there hath beene as creep into houses and lead away silly women laden with lusts that is by putting them into a forme of Godlinesse telling them that Christ having taken away the guilt and punishment of sinne there is nothing to doe for them no need to make the Law as a Rule or to mortifie their corruptions flat contrary to the Apostle that such as are in Christ do mortifie the flesh Gal. 5.24 with the affections lusts But let such take heed as do indeavour to bring an ill report on this good Law of God that the Lord say not as hee did against those that brought an ill report of the good land Psal 95.11 unto whom he sware in his wrath that they should never enter into his rest 2. Lust frameth a new rule 2. Seeing that this Law will not serve their turnes they frame another of their owne that will be subservient for the accomplishment of their ends they are compared to such as kindle a fire and compasse about the sparkes walk saith God in the light of your fires Esa 50.11 and in the sparkes that you have kindled this shall you have of mine hand you shall lye downe in sorrow to kindle this fire is to hatch and forge some new rule as a light to walke by and to compasse it with sparkes is as it were to blow it up with carnall and fleshly arguments and then to walke in the light of it is to labour to carry and enforce all their actions according unto that rule and hence it is that there are so many sects and so many wayes that men walke in It is because they are not contented with that fire that burnes on Gods Altar the pure light of the word but like Nadab and Abibu they kindle strange fire of their owne but this shall they have at Gods hand their light shall be turned into darknesse and their sparkes into ashes and lastly their joy shall turne into sorrow For as the Arke and Dagon could not stand together so no more will these stand long because they are like building laid on a sandy foundation or as grasse on the house top 3. It colours all with faire pretences 3. That the minde may bee the better perswaded to goe along according to this rule the flesh labours to colour all over and to set a faire glosse on a foule cause and if you marke it there is no sinne so vile but men will finde out some colour and some excuse either to make it no sinne or else to make it veniall and so little that it may lodge in his heart with as much safery as Lot did in Zoar we want not examples of both these For the former you see Saul is charged by Samuel to have transgressed the Commandement of the Lord No saith Saul I have obeyed the Commandement of the Lord but then saith Samuel what meaneth then the bleating of the Sheepe and lowing of the Oxen in mine care So may wee say when men would excuse themselves from sinne and say wee have good hearts to God we may aske them what meanes their swearing and their drinking and their prophane and unchaste speeches Out of the abundance of the heart the mouth speaketh Some againe will confesse the fact but excuse it either they were ignorant and knew it not whereas our ignorance is a sinne and when wee adde sin
whited wall and as old Ahiah said to the wife of Ieroboam 1 Kings 146. when shee came disguised Come in saith hee thou wife of Ieroboam why fainest thou the selfe to be another I have heavie tydings to tell thee so may I say unto such that I have heavie tidings to tell them that is this Act. 8.23 that they are in the gall of bitternesse and in the bond of iniquity and if there be any fire in that bottomlesse tophet hotter than another it 's prepared for the hypocrits and therefore when God tells men of great punishments that the wicked shall have hee tells them that their punishment shall be with hypocrites that is making them a patterne of greas punishment to others Mat 24.41 Againe this body of sinne it doth so worke and cover it selfe that it makes a man to mistake his owne condition as the young man did when hee said Mat. 19.29 All these have I done from my youth and yet poore soule he knew not the deceitfulnes of his owne heart that he was mistaken had a deceitfull heart that would not submit to the will of Christ and we read of Herod that hee did many things untill it came to the leaving of his Herodias hee was content but there he stucke So it is with men they are so well conceited of their conditions as he that goes a jot beyond them goes too farre and hee that comes not to their pitch is too prophane and that rule which they have taken up is the only rule but to such I will say no more than our Apostle doth Let him that thinketh hee stands take heed lest hee fall and that his foundation be not built on the sand 4 Seeing that this body of sinne is thus active 4 How suspitious we should be of our selves it should make us suspitious of our selves and be very jealous over our selves in all the actions that wee doe seeing that there is one within us that hath a hand in them that is our mortall enemy Prov. 26.25 who albeit hee may speake us faire and make his voyce gracious yet as Solomon saith in another casâ— there are seven abominations in his heart if a man have a servant in his house that hee neither can turne out nor may trust will hee not then be suspitious of him and often call him to account Jer. 17.9 yet behold such is our owne hearts deceitfull above all things and who can know it it hath such turnings and windings that unlesse we watch it narrowly it will deceive us Aske we our hearts this question whither they went then at such a sermon when the word was powerfully opened it will answer as Gehezi did Thy servant went no whither Aske it againe whether it doth beleeve in the Lord Jesus Christ for life and eternall salvation it will answer yea hee hath beleeved ever since hee can remember and never doubted in all his life Aske him againe whether hee be in such a condition as hee may goe to the Lords Table hee will answer againe goe in peace Thus like another trecherous Iudas hee will for his owne ends betray his owne Master now I appeale unto your own hearts whether this be so or no whether you have not offered such strange fire unto God and thought that such blind and lame services would serve your turne Have you not cause here to be suspitious of your secret enemy that lurkes in your bosomes that is so ready to deceive it selfe and you When that King of Syria saw that his plots were still discovered that his warre did not prosper against the Kings of Israel 2 King 6.11 Will you not tell mee saith hee which of us is for the King of Israâ—l So it should be with you that when your designes and good purposes are interrupted you should enter into your chambers and commune with your owne hearts and call up all your thoughts together say to them will none of you shew mee which of you are for Saâ—han I find many good motions that are all stifled in the birth a law of the members that doth rebell against the law of the mind and then complaine of this enemy unto him that is able to helpe you and say O wretched man that I am good Lord deliver mee from this body of death CAP. VII Of the second principall thing viz the doctrine of Mortification with certainc distinctions to cleare it NOw the second thing layd downe in the text is the duty that is commended unto us by our Apostle namely that the deedes of the body are to be mortified Joel 2.13 this is no other than that of the Prophet Rent your hearts and not your garments c. now the renting of thier garments was but in the best use of them to put them in minde of the disposition of their hearts and what serious thoughts God would have them be affected withall They did use to rent garments either in case of some great evill of sinne or evill of punishment in case of some great sinne 2 King 18 So Hezekiah rent his clothes at the blasphemy of Rabsheke Hest 4.1 the foule mouthed enemy of God and so in case of some eminent danger so Mordecay rent his garment out of trouble of heart for that great Massacre that was likely to befall the Jewes and may not the like misery sway with us to make us rent our hearts and mortifie the deeds of the body especially when we consider the greatnesse of our sinnes both in respect of their number that they are many and of their nature that they are foule and make us loathsome in the sight of God for their quantity they are as heavie as mountaines of lead Deut. 19.18 and for the quality they are rootes that beare gall and wormwood The like exhortation the Apostle gives Non dicit Apostolus non sit non habitet hoc enim impossibile sed non regnet peccatum c Greg. Let not sinne raigne in your mortall bodies that you should obey it in the lusts thereof It is true that sinne will remaine in us but it must not raigne over us for if grace raigne in your hearts then sinne must not raigne grace will have no competitor Wee read of Alexander the great that hee was never content till he had conquered all the world so is it with grace it is never at rest till it have conquered this little world this body of sin and put downe every high thought that doth exalt it self against God This exhortation is urged more plainly Mortifie therefore your members that are on the earth fornication uncleannesse inordinate affections c. as before sinne is compared to a body so here particular sins are compared to so many members of that body that as all the members doe worke together for the preservation of the whole so doth every least conduct and concurre to the preservation and continuation of this
of the sinne wee feele bee able to conceive of that we feele not and to say as Paul did Vers 25. God be thanked through Iesus Christ our Lord that though in my flesh I serve the Law of sinne yet in my mind I serve the Law of God Imperfect mortification is when the worke is begun but not finished it is with us in case of mortification as it was when the Israelites came to possesse the land of Canaan God would have them cast out the inhabitants by little and little Dent. 7.22 and not to bee consumed at once So in this case it is not to bee expected that sinne should be consumed at once but by little and little The degrees of mortification are some more temote some more neare For the better clearing hereof observe two particulars whereby you may conceive by what steps and degrees sinne is mortified First some of them are more remote Secondly some of them are naere Remote 1 1. For the more remote degrees of mortification give me leave first to intreat of them as in going downe a paire of staires you must go downe by degrees step by step so in bringing downe the proud heart wee must not thinke it can be done at once but by a kinde of graduall motion wee say in Phylosophy that natura non facil saltum that nature works successively and makes no leapes for it is as true in grace 2 Pet. 3.18 that it doth admit degrees Degree 1 1. The first remote degree is a breaking of league with sinne for naturally there is a league between sinne and our soules And they are like Simeon and Levi brethren in evill sinne is then pleasant unto them and whosoever speakes against it are none of their friends but now when wee see that sinne hath deceived our soule and played the Iudas with us that it hath betraied us into the hands of Sathan and hath procured the wrath of God upon us then we breake our friendship with it and are sorry that we had ever any thing to doe with it Eph. 5.11 have no fellowship with the unfruitfull workes of darknesse but rather reprove them that is we must not have any more to doe with them God charges the people of Israel to take heede that they marry not with the heathen Deut. 7. for they would turne away their sonnes and daughters from serving God So will sinne doe if you make league with it or doe not breake from it and so procure the heavie wrath of God upon you it is the charge which our Saviour gives unto those that went into Babylon Rev. 18.4 2 Cron. 19 2. Come out of Babell my people be not partaker with her of her sinnes that yee receive not of her plagues It was a good speech of the sonne of the Prophet to Iehosaphat shouldest thou helpe the ungodly and love them that hate the Lord therefore in wrath upon you from the Lord So there is nothing a greater enemy unto God nor unto your salvation then sinne is therefore breake your league with it lest you procure the fierce wrath of the Lord of heaven and earth against you Degree 2 2. When men professe themselves open enemies unto sinne that is then when they hate every false way and when no perswasion that lust can make nor proffer that can be propounded will prevaile with them but they stand like a mountaine and will not be perswaded so as those secret insinuations of their owne hearts and those venomous blandishments of Sathan fall from them as the Viper from Pauls hand without any hurt or taking any strong impression upon them where there is the greatest unity and friendship when such fall out there is the greatest enmity and discords thence it is that Solomon saith Prov. 18.19 that a Brother offended is as hard to winne as a strong City and their contentions are like the barres of a Castle so is it with this contention because as their freindship hath beene great so also is the contention stronger therefore some of the Martyrs when they have beene pressed by their friends to renounce their religion with what indignation have they spoken that if every haire of their head were a man William Sparrow pascalis they would burne them all rather then goe from the truth And some have blessed God even that ever they came in prison or that they were counted worthy to suffer for Christ all this out of a desire of the enjoyment of Christ and the hatred of sinne Degree 3 3. To cut off all the strength provision that the flesh can make that so we may starve the flesh out of the holds that it hath made for it self Rom. 13.14 So the Apostle put on the Lord Jesus Christ and made no provision for the flesh sure it is when men are carefull for the body and carelesse for the soule when they expend the greatest part of their lives and meanes in the minding of the things that pertaine to the satisfaction of the flesh and in the prosecution of their lusts and pleasures and say unto their soules Luke 12.19 eate drinke and be merry what doe they all this while but foster and nourish that body of death even unto the day of slaughter but on the other side a man doth then make no provision for the flesh when he lives as a Pilgrim and as a stranger and doth abstaine from fleshly lusts that fight against the soule When a man makes a covenant with his eyes 1 Pet. 2.11 that he will not look on a woman to lust after her when hee shutteth his eares Job 31.1 and will not heare the voyce of the Charmer charme hee never so wisely when that he lookes to all his wayes and takes heed Psal 39.1 that he offend not in his tongue in one word that keepes his heart with all diligence Pet. 4.23 that howsoever voluptuous and sinfull thoughts may knock at the doore yet they may finde neither entrance nor enterrainment when hee hardens his heart against sinne as much as Dives did that hee would not permit Lazarus the crummes that were under his table but suffered the Begger to dye at his doore So when wee deny our lusts their least requests and will not permit them the least or lowest roome in our hearts 2 King 6.32 when we deale with sinne as Elisha caused his servants that kept the doore saith he hold him fast handle him roughly or presse him at the doore so should we do with sin if hee offer to make intrusion repell him backe with a holy violence 1 Cor. 9.27 I beate downe my body and bring my flesh in subjection that when I have preached to others I my selfe may not be a cast-away CAP. IX Shewing those more neare degrees of mortification 2 NOw I come to those that are more neare degrees of mortification as you see in warre there is many lesser assaults made before
as the tree is such will be the fruit and if the Bramble rule it will burne up the Cedars of Lebanon Jud. 9.9 nor can we expect liberty for the Law that is in our members will lead us away captive the liberty that is given to the flesh doth but bring the spirit into bondage and what peace can we expect where there is no peace with God If then Christian thou wouldest have justice then doe justice and kill sinne before it kill thee if thou wouldest have liberty then let not sinne raigne for therein doth the great strength of it lye Sampson was easily taken when his lockes were shorne so thou mayest easily subdue sinne when the regiment of it is taken downe if thou wouldest enjoy that peace of God which passeth all understanding then make no provision for the flesh but mortifie it by the helpe of the spirit Rom. 13.13 and thou shalt have peace internall here and eternall hereafter Now for as much as this discourse is to helpe thee therein I doe therefore heartily commend it unto thee I have avoyled prolixity lest I should tyre the Reader and too much brevity lest I should wrong the matter I have the rather fallen on this subject because I find few that have done it and because I have found some such spirits as have laboured to cry it downe as altogether unnecessary after conversion If there be any such into whose hands this Treatise shall fall let me so farre prevaile with them as not prejudge what they doe not meane to reade lest they be numbered among those fooles that speake evill of what they know not To conclude Christian thou hast my labours thou hast my prayers when thou dost approach the throne of grace let me have thine Thomas Wolfall THE DOCTRINE AND PRACTICE OF MORTIFICATION ROM 8.13 But if yee through the spirit mortifie the deeds of the body yee shall live Chap. 1. An Introduction to the Text with the coherence of the foregoing part of the Chapter THe common tidings that hath sounded in our eares frō the Churches abroad for divers yeares together hath been upon the point nothing but warres and rumors of warres of leading into captivity of garments roled in blood insomuch as that country in which was plenty of corne and wine as the garden of Eden is now as a land forsaken or as a desolate wildernesse nay a very Aceldama or field of blood And howsoever wee of this Nation have but heard of this amongst us no leading into captivity no complaining in our streetes Yet the sword of the Lord hath been drown against us and hath slaine thousands ten thousands in our streets James 4.1 Now the general cause both of those lamentable desolations abroad the hand of God at home is chiefly this that we go not to warre with our selves we do not slay those lusts of ours that fight in our members for if ye walke after the flesh yee shall die not onely a death of the body but the second death the soule shall suffer eternall torment But if yee mortifie the deeds of the flesh by the spirit then yee shall live eternally To make way unto the matter in hand our Apostle layeth downe certaine differences betweene such as walke after the flesh and others that walke after the spirit 1 In respect of the object that they ayme at the one mindes the things of the flesh the other the things that are above such as a man is such is his minde a carnall man and a carnall minde the wisdome that is not from above is earthly sensuall and devillish James 3.15 but that which is from above is first pure then peaceable gentle easie to be intreated Vers 17. full of mercy and of good fruits without partiality and without hypocrisie 2 They differ in their ends for the end of the one is life the end of the other is death Every man must eate of the fruit of his own way Prov. 1.31 and be filled with his owne devises 3 They differ in their affections so as they that are at enmity with the Law of God Vers 7.8 their fleshly mindes are not subject unto it neither can they be and being they are not they cannot please God Whereas on the other side they that are of the spirit Christ dwels with them and takes up his habitation in their hearts suppes with them and they with him Happy and thrice happy that house which hath him for an inhabitant for this possession of Christ doth imply the dispossession of sinne Vers 10. For if Christ be in you the body is dead but of sinne as Dagon could not stand with the Arke so no more can sin and Christ inhabit together We cannot serve these two Masters Againe as it puts sinne to death so he quickens us Vers 11. that same spirit that raised Christ shall quicken us wherein he shews that the worke of our regeneration is great even as great as that of the resurrection the one being the internall renovation of the soule the other the externall restauration of the body to its reunion with the soule Hence our Apostle drawes an effectuall inference to perswade men to withstand the inticements of the flesh from this that there is no service of due that doth belong to it we are not debters to it that wee should follow it Nay if you walke after the flesh yee shall die but if yee mortifie the deeds of the flesh by the spirit then yee shall live Behold as Moses said Deut. 30.19 I call Heaven and Earth to record against you this day that I set before you life and death blessing and cursing therefore choose life that you and your seede may live So I here set before you both these and yet my desire is the same that Moses his was that you would chuse life that your soules might live which undoubtedly you may do if yee follow Saint Pauls direction here If yee mortifie the deeds of the flesh by the spirit Here you may observe 1 A description of our naturall corruption it is called the deeds or practises of the body 2 Here is our duty what we should doe against it namely to contend against it and to mortifie and slay it 3 The meanes whereby it must be done by the spirit 4 The reward is that promised Yee shall live which is a large promise seeing it containes in it all the happinesse that wee are capable of called a crown of life for the greatnesse and everlasting life for the continuance Chap. 2. Of the meanes how to find out our naturall condition by a threefold inquiry TO begin with the first the description of our naturall corruption viz. It is called the deeds of the body as it is with men that goe to warre the first thing that they doe is to endeavour to find out the enemy so it must be in this spirituall warfare wee must first endeavour to finde out this
they winne the maine battell so is it in this spirirituall contestation and contention between the law of the members and the law of the minde 1 Degree Heb. 12 4. Gal 5.17 Venit avaritia vendicat in me sibi sedem jactantiacupit dominari mihi Superbia vult mihi esse Rex luxuria dicit ego regnabo ambitto de tractio invidia iracundia certant in me ipso de me ipso cujus ego potissimum effe videor Ego quantum valeo resiste renitor quantum suvor dominum meum Iesum reclamo paule post dico non habeo regem nisidominum Iesum veni demine disperge illos vertute tua regnabis in me quia tu es ipse Rex meus Ber. him 4. betweene true grace and corrupt nature 1. First is in that strong relâ—ctancie that the spirit maketh against the flesh so as there is very hard strugling who shall winne the victory gravis lucta saith Saint Bevnard non contra hostes sed contra hospites a grievous warre it is and the greater that it is not against enemies but guests howbeit they are in deed secret enemies The flesh musters up all her forces and sets them in battell aray which as they are many in number so are they strong and resolute every one ambitious of a crown but now the soule it flyeth unto Christ as a prisoner of hope oppressed by the enemy unto his strong hold Zach. 9.12 That as the Jewes would have no King but Caesar so a Christian will have none to raigne over him but Christ this reluctancie is the greater in me quia tu es ipse Rex mous Bet. him 4. because that the object of their contention is exceeding weighty it is as much as a mans soule is worth it is the losing or winning of a Kingdome it is not pro finibus not for the bounds but pro haereditate for the inheritance and therefore it is that neither side will yeeld to the other Sathan will not yeeld up his right because they once belongd to him nor Christ will not lose his right because hee bought them with a price hence it is that the Kingdome of Heaven is said to suffer violence Matth. 11.12 and the violent take it by force there is nothing to be gotten without contention That you may not bee mistaken in this businesse of so great consequence give me leave to lay downe some rules to know whether your warre bee a right warre yea or no for when our Luke 13.24 Saviour doth exhort us to strive to enter in at the straite gate he tels us that many shall secke to enter and shall not be able shewing that all striving will not serve your turnes not every one that saith Matth. 7.21 Lord Lord shall inherit the Kingdome of Heaven thence it is that Saint Iames tels us that we may aske and not receive because we aske amisse and this was the reason why such as shall at the end of the world come and say Lord Math. 7.22 Lord wee have prophecied in thy name and in thy name wee have cast out Devils and in thy name wee have done many wonderfull workes why such I say should bee rejected because all this was not done in sincerity and in a right manner therefore for the clearing of it take this rule 1. They differ in ground and so the quarrell for howsoever that the I quarrell may be occasioned from the same generall ground in respect of the use of it How the naturall spirituall combate differs namely sinne 1 In the ground yet in speciall the one lookes at sinne as it is sinne the other at sinne as it brings punishment after it the one could hee escape the punishment would be glad to enjoy his finne the other is farre more willing to suffer than to sinne an example of the former you have in Cain who made no great matter of his sinne but indeed his punishment was greater than hee could beare and for the latter you have another example of Ioseph who notwithstanding the wanton sollicitations hee had from his Mistresse and withall his owne unmarried condition and being in the strength of his youthfull yeares which is most licentious and voluptuous yet behold hee repells them all with a most chast resolution Gen. 39. How shall I do this great wickednesse and sinne against God He thought not on the punishment that would follow but on the sinne as the maine thing It was a good speech of him that sayd it Anselme that hee had rather be in hell without sinnes than in heaven with them on his conscience and indeed what comfort could a man have in heaven so long as he had a hell in his conscience and on the other side hell would be no hell to him were his conscience faire therefore men should not thinke that all is well because they sind sometimes a troubled or a trembling spirit for the devills beleeve and tremble and yet are their spirits stout enough and stubborne enough against God so Jam 2.19 it may be in men by that conviction that they may have although it may not be accompanied with any sound conversion have you not seene many that when they have beene in some great straite as Balaam betweene the vineyards not knowing which way to turne himselfe either under some sad and heavie crosse or else under some present perill of death poore soules how have they quarrelled with their sinnes and with themselves as though they would never have had any friendship with them more well deliverance comes and health comes behold now the battell is over they shake hands againe with their lusts and are the same men they were but now if there be a principle of grace in you that makes your hearts rise against sinne then to say no more goe on and prosper ye valient men for God is with you 2 They differ in respect of the seat of the combate 2 In the seate the naturall combate is 1 Sometimes nothing but the distemper of the body that is the seat of the conflict a sicke body doth occasion a distempered and sicke minde is it not strange to see what strange effects that distemper of melancholy doth produce what feares and terrours have they felt at sometimes as though they had beene scorched in the flames of hell what joyes and exultations they have made at another time as though they had beene rapt up into the third heaven what conflicts they have supposed they have passed through yet all is nothing but the production of a distempered body deeply affected with melancholy Now this differs from the true combate 1 First they differ as much as the shadow and the substance one from another that combate betweene the flesh and the spirit is really true but that is but imaginary like as you see upon the stage one is a King another is a Judge another a souldier which when the action is