The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars.
Burroughs, Jeremiah, 1599-1646., Goodwin, Thomas, 1600-1680.
Page  394


The former Ʋse further prosecuted. First, Against those that have slight thoughts of trouble of Consci∣ence, which ariseth either from gross Ignorance, or Atheism, or desperate slighting of God. Secondly, Trouble of Conscience is the beginning of Eternal death. Thirdly, Those that have slight thoughts of trouble of Conscience, can never prize Christ. Fourthly, Those that have slight thoughts of trouble of Conscience now, shall one day alter their opinion. Fifthly, It were just with God to let those sink under the burden of Conscience that have slight thoughts of it now. Sixtly, Those that have slight thoughts of trouble of Conscience, those very thoughts do take a∣way a chief restraint from sin. Seventhly, Slight thoughts of trouble of Conscience for sin, are, 1 A high degree of Blasphemy. 2 And a degree towards the unpardonable sin.

WE have entred upon the Application of all that hath been said concerning the evil of Sin. And you may remember I have only named one Use that do a∣rise from all that hath been said about the evil of Sin: and that we shall now prosecute.

The Use is this, If there be so much evil in sin as you have heard opened unto you, beyond Page  395 all the evil of any affliction, Hence then we see that the wounds and trouble of Conscience for sin, certainly it is no melancholly conceit, it is not a fancy or imagina¦tion, as many in the world think of it. Many men have very slight thoughts about the trouble of Conscience for sin; and when they hear of men or women troubled for their sin, they think, it is nothing but melancholly, or temptation, or some kind of frenzy, or madness, or folly, or weakness of spirit, or timerousness: These be the thoughts men have of trouble of conscience, and according to their thoughts that they have of it, such are their Cures that they seek for it. I spake som what of it in the last Chapter: but now certainly, if these things be true, as verily they are the Truths of God that have been deli∣vered concerning the evil of sin; then we are not to wonder at men and women that have troubles of conscience for sin. I shewed by some examples, that trouble of conscience was not melancholly; especially in the example of Christ himself, that had the burden of sin, trou∣bles of spirit; I cannot so properly cal it trouble of conscience, for there is a substantial diffe∣rence between the wrath upon his soul that he felt, and the wrath of God that others feel up∣on their consciences; but in effect, the wrath of God is the same, that was upon him by imputa∣tion of sin; and upon others by reason: of their own proper guilt: and it was not melancholli∣ness in him, nor in David, as I shewed in the last Chapter.

Now to proceed. There be two things I de∣sire to proceed in: And

Page  396 First, I have many things to say unto those that have slight thoughts of trouble of Conscience for sin, somwhat to say to those; and if there be any in this place that have wondred at men and wo∣men that have been troubled in their conscience for sin; let them attend to what they read, I have divers things to say unto them.

Secondly, I am to shew you some difference between melancholly distempers, and trouble of Conscience for sin

First, These thoughts of thine, they certainly eome from either abundance of Ignorance; or, Atheism; or, Desperate slighting of God: One of these three Causes

1 Ordinarily these thoughts that men have of trouble of Conscience, to be no greater matter than such melan¦choby conceits, they do come from gross Ignorance: thou knowest not God, thou knowest not what it is for a soul to have to deal with an infinite Deity; thou never yet hadest a real sight of an infinite Deity, with whom thou hast to deal: And it is a sad thing to think, that men and wo∣men should live a long time, and never in all their lives come to have a real sight of that infi¦nite Majestie and Deitie, with whom we have to do: It comes from ignorance of the nature of sin; thou dost not know what sin is, God hath yet blinded thine eyes that thou shouldest sin, but not know what sin is. Certainly thou dost not know the Law of God, the Spiritualness of it, and the deadfulness of the wrath of God re∣vealed against sin: thou dost not know what E∣ternty means, thou dost not apprehend what it Page  397 is for a soul to be in hazard of miscarrying to all Eternity. It was the Speech of Francis Spir (as I opened in the former Chapter) I shall make use of that example further, because a notable ezample: Oh saith he, If I might endure the hea∣vy wrath of God, but for twenty thousand years I should not think it much; but it must be Eternally, Eternally; I must endure the Eternal wrath of God: that lay heavy upon his spirit. Let any man or woman in the world, the stoutest, prou∣dest spirit that lives upon the face of the Earth, think what it is to miscarry to Eternity, and this will make his spirit be troubled. Therefore its gross Ignorance in men, that makes many have such slight thoughts of trouble of conscience for sin.

2 Again, If not from Ignorance, yet from Atheism: For many men that seem to have excellent Parts, and are not ignorant Sots, and yet have slight thoughts of trouble of conscience for sin. It is not so much to be wondred at, to see a com∣pany of ignorant Sots, that know nothing of God, and the Principles of Religion, that they should have such slight thoughts, and wonder what men mean to be troubled for sin: But men, that have good Parts, perhaps men of great Gifts, and pregnant Wit, and great Schol∣lers, and yet they have slight thoughts of trou∣ble of Conscience for sin.

Now in them, Ʋsually the cause is Atheism, or slighting of God. Woful desperate Atheism is in the hearts of many great Schollers, many preg¦nant Wits, many that wll speak much of Reli¦gion, Page  398 yet they are desperate Atheists in their hearts, therfore from thence it comes. There∣fore when you see learned men, understanding men, go on in such and such sinful waies, and slight all that is said concerning the evil of sin, do not wonder at it; for woful desperate Athe∣ism lies under abundance of Knowledg, a great deal of knowledg, learning, wit, and parts; and yet slight sin: this is the Cause, the Atheism in their spirits. Compare these two Scriptures together, Psalm, 14. 1. The fool hath said in his heart, there is no God: and in Prov. 14. 9. Fools make a mock of sin: that is, those fools that do say in their hearts, there is no God, those fools make a mock of sin, and they think lightly of all that hath been said of the evil of sin: and what need so much ado about the evil of sin? they can slight it, and make light of it; well, it is such that make a mock of sin, as say in their hearts, there is no God; or otherwise, it comes from desperate wickedness, slighting of God: Per∣haps men are not grown so far, to be plain, downright Atheists, yet they have slight thoughts of God: Oh what slighting the Maje∣stie of God is this, for any man or woman, to think it a light matter to sin against God? or for trouble of Conscience for Sin, to be a slight mat∣ter: thus it will appear to spring from some of these Causes. Perhaps if thou thy self beest but crost in any thing, or any thing come cross to thy will, thou thinkest it a great thing, and art troubled wofully, and art in a rage; when thou art crost, thou thinkest it intollerable, it must Page  399 not be born or suffered, that any should cross you: but when it comes to cross God, and sin against him; thou hast slight thoughts of it, and it is a matter of nothing to cross God, or sin a∣gainst God is a slighte matter: to cross you, or to do any evil against you is unsufferable; what a slighting of God is this, that if you be crost in your will, it is so unsufferable; and yet to have such slight thoughts of sinning against God. This is the First.

Secondly, Thou that hast slight thoughts concerning troubles of Conscience, consider that what thou hast slight thoughts of, In it self, in its own Nature, it is no other but the very beginnings of Eternal death, of the second death, the very beginnings of Hell. The principal torments of Hell, lie in the perfection of that trouble now, that for the present, is upon conscience; and yet this thou makest nothing of, as if it were but melanchol∣ly, as if the wrath of God that shall lie upon the damned in Hell to all Eternity, were but a fren∣zie. Certainly that which the Lord will at the last torment the souls of the Damned withal to all Eternity, it is the principal of that, it is of the very same Nature with the wounds and horrors of conscience in this world: It is true, that God doth indeed often times bless the horrors of Conscience to the saving of the soul, to bring the soul to Christ; but horrors of Conscience in their own Nature (I say) are the beginnings of the second death: as pains, and sicknesses of the body of a man or woman, are the beginnings of the first death; so wounds and horrors of Con∣science Page  400 are the beginnings of the second death. The Soul of Man is a Subject of more large Ca∣pacity for torments than the Body can be: Now the principal way that God hath to torment the Soul, that we know of, in Hell it self, it is by the horrors and wounds of Conscience. I remem∣ber therefore it was the Speech of Francis Spira, saith he, I feel in me the wrath of God, as the torments of Hell; and he was not mistaken, for they be the beginnings of the torments of Hell: and therefore God many times, to keep men from being swallowed up in those torments, he makes them feel these torments, they have some sparks of these torments of Hell upon their souls now, that they may be delivered from the flames of Hell to all Fternity. Troubles of Conscience for sin, is nothing else, but Gods let∣ting out some sparks of Hell upon the Soul. Now what a mistake is this, Thou thinkest this but melancholly, when the truth is it is nothing else but the sparks of Hell upon the soul. This is the Second.

Thirdly, Thou thinkest this a melancholly conceit: Certainly, It is impossible for such a man or woman, ever, so long as they thus continue, to prize Christ, or love Christ: I say, whosoever thou art that hath such conceits, if this abide in thee, I dare as from the Lord charge thee, That, thou didest never yet in all thy life prize Jesus Christ, and love Jesus Christ.

But how doth this appear?

Thus: Thou didest never prize Christ, and love Christ aright, if thou hast this conceit, Page  401Because thou canst never know what Christ suffered for thee. The principal thing Christ suffered for Sinners, was The bearing of the Wrath of the Father upon his Soul, his Soul sufferings were more than his Bodily sufferings. Thou hearest somtimes of Christs shedding his precious Blood for thee, and dying upon the Cross; but the death of his body, shedding of his blood, was not the principal thing Christ suffered for thee if thou ever beest saved; but the sufferings of the Wrath of God upon his Soul, when his Soul was troubled, when he cried out, My God, my God, why hast thou forsaken me? and yet thou hast slight thoughts of these Sufferings. If you see a man or woman in tortures in their body, in some disease, thou thinkest, there is some reallity in that, but for the sufferings of the soul, thou hast poor thoughts of these, and canst not imagine what they should mean when they speak of the wrath of God to be upon the Soul. Now if thou hast slight thoughts of the wrath of God upon the soul, it is impossible thou shouldest price Christ, because thou know∣est not what he suffered. But a man or woman that hath felt the wrath of God upon their souls, in the wounds of Conscience for sin, such a one hath a little intimation of what things the Lord Christ indured for them, such a one can tell what Christ indured, and so can price Christ, and love Christ, such a one can Reason thus, What? is one spark of the wrath of God upon the soul so terrible? and the tortures so sore? What then did the flame of Gods wrath that was let Page  402 out upon the soul of Jesus Christ? For so it was. If thou hast a little trouble of soul under the sence of sin now; know it is but as a spark of that fire that did blaze out upon Christ; if thou hast one drop upon thee, it is but as one drop of those flood gates let out upon the soul of Jesus Christ; the floud gates of Gods displeasure were let out upon the soul of Christ. This cer∣tainly is one Reason, why God will have sinners that be saved eternally, to feel trouble of soul for sin, that they may know how to prise Christ, and love Christ more, and understand what the sufferings of the soul of Christ were for sin. As (brethren) Christ did suffer in his soul, that he might be a merciful high Priest, and have com∣passion upon us, and help us, when we need, as tis a comfort to one that suffers in soul, that Christ suffered in his soul, and so knows how to compassionate such: So, on the other side, God causeth poor souls to suffer trouble, that they might be sensible of Christs sufferings, and so praise and love him the more.

Fourthly, Thou that hast slight thoughts of trou∣ble of Conscience for Sin; certainly whosoever thou art, this is a most certain truth, These thoughts of thy heart shall certainly be altered one day, though they be slight now: This I dare affirm of every one that have slight thoughts of Sin, and the troubl for it; these thoughts of their hearts shall be al∣tered. You must come to know Sin in another manner than now you do; you must come to feel what Sin is, in another manner than now you do. I remember I once heard a credible Page  403 Relation of a Scholler, that was in jovial Com∣pany, and very merry, and yet one that had some inlightnings of Conscience, and being very pro∣phane, there was occasionally, one in the Com∣pany, speaking of a wounded Conscience, he presently claps his hand upon his brest, Well, saith he, One day this breast of mine must know what a wounded Conscience means: He being Conscious to himself of abundance of guilt in him, for he had light, and yet was prophane, and his Con∣science told him, though now he was merry, yet one day that breast of mine, must know what a wounded Spirit means. So I say to you, is there any prophane person this day before the Lord, that hath had, or stil hath, slight thoughts of the evil of Sin, and trouble of Conscience for Sin: Well, Go thy waies, and lay thy hand upon thy breast, and say to thy self, One day this breast of mine must know what a wounded Spirit is, and must have other manner of thoughts about a troubled Conscience for Sin. If thy heart be not yet troubled for sin, if thou feelest not the weight of sin now, it is a dangerous sign, that thou art reserved to feel the weight of sin in torment, to know what the meaning of sin is, in the burthen of it in torment. If now thou hast slight thoughts concerning trouble for sin; I say, take it as from the Lord this day as spoken to thee, it is a fearful sign, a brand upon thee, that thou art reserved to feel trouble for sin eternal∣ly. God hath time enough to trouble you for Sin hereafter, and therefore it may be he lets you go on in these slight thoughts for the pre∣sent, Page  404 and you do bless your selves in your own conceits; and God doth not now convince you, because he hath time enough here∣after.

A Fifth thing I would say to those that have slight thoughts about trouble for sin, is this, That if ever God should in this world come to awaken your Conscience, and lay the weight of sin upon your souls: it were just with God then to let you sink under the bur∣then. I say it were just with God so to wound you for sin, as to see you sweltring in your wounds, and deny compassion. Why? Because you have had slight thoughts of such a wound. Certainlie brethren (observe what I say unto you) the very Reason why men and women are so long in anguish of Spirit for their sin, and un∣der such sore troubles, and distress of Consci∣ence, by reason of their sin, and can have no comfort; it is because heretofore they have had such slight thoughts of trouble of Conscience. Perhaps when they were in their jollitie and mirth, they made a mock of it, made nothing of it; heard dreadful threats against sin, and made light of it, and thought people were trou∣bled more than needs. Well, you once had such slight thoughts of trouble of Concience for sin; now God comes upon you for it, and this hand of God lies upon you, and it is just with God you should feel it to purpose, that you should have smart enough; that God might instruct you, and convince you, of your error, and might now come and teach you after ano∣ther manner. What do you think now of trou∣ble Page  405 of Conscience for sin? you had such and such thoughts of it heretofore, what be your thoughts of it now? I remember there was one not far from the place where I ordinarily lived, and it was a yong Maid, hearing of many trou∣bled in Conscience for Sin, she in a kind of scorn and contempt of it, would feign her self trou∣bled in Conscience for sin, and ô, she was migh∣tily troubled, and in scorn of the Ministers, Oh these and these Ministers must be sent for to comfort her, meerly out of contempt and scorn; but afterward God laid on in good earnest upon her Conscience, and then she was troubled to purpose; and so, that she was at the very brink of making away her self, and it was very much feared by al her friends; indeed she would have made away her self, and atempted it many ways, if God had not wonderfully hindred it. So those that have light thoughts of perplexities of con∣science for sin, when it comes indeed, it may be just with God it should be so heavy, that they should not be able to bear it, but sink under it; then it will be so strange a thing, to such as have slight thoughts of it, that the very strangness of trouble of Conscience for sin, will amaze them, that they, wil not know what in the world to do. This is a Fifth thing, When trouble comes upon them, God may justly leave them under trouble.

A Sixth thing, I would say to such that have slight thoughts about trouble of Conscience for sin, is this. These thoughts of yours do take away a chief restraint of sin, and causes you to disregard all the Au∣thority Page  406 of the Word: There be these Two fearful Evils that do, follow upon your slight thoughts of trouble of CONSCIENCE, for SIN.

1 They take away that which is the chief Restraint of Sin. There are many outward restraints to keep men and women from sin, but all outward restraints from sin are nothing to the restraints of Conscience; a man that hath a tender Consci∣ence, hath the greatest restraint of sin that can be, no restraint like to that; but one that is so far from a tender Conscience; that he thinks trouble of Conscience is a melancholly conceit, such a man hath no restraint (to purpose) from sin: he may have restraints from outward and gross sins, but from close, secret sins, he hath none. Now it is a great evil to a man, that the hinderances to secret sins be taken away, and he gives himself liberty in secret sins.

2 And then for the Authority of the Word: It is a great mercy for men and women, to be in such a condition, that their heart should be continu∣ally under the authority of the Word; howso∣ever you think it a brave thing that you can get your hearts above the Word: but certainly it is one of the greatest mercies of God upon the earth, for God to keep the hearts of men and women under the authority of the Word. But that man or woman that thinks lightly of trou∣bles of Conscience, such a one can slight the Word, regards it not, let what will be spoken, he can easily put it off, because the main hold that the Word hath, upon the heart of a man or Page  407 woman, it is upon their Conscience, the Word takes hold upon their Conscience, and brings down the heart under the power of it: but if the Word take not hold upon conscience, it takes not hold at all. But let a man or woman come to know what trouble of conscience for sin is, and what the power and authority of the word is, and how then doth the soul prise the word? no man or woman ever comes to prise the word tell they have felt the power of the word trou∣bling their conscience; then they come to prise the word. You have a famous place for this, Job 33. 16. Then he opens the, ears of man, and seals their instruction. That is, God coming upon men, in times of affliction, opens their ears, and seals their instructions; that is, makes the word come with power and authority. As a thing sealed, comes with more authority, than a blank, or a writing not sealed; Sealed, that is when the word comes with power; That, I may with-draw man from his purpose, and hide pride from man: That is, Having Sealed instruction, he humbles the heart; First, he causeth the word to come with power, and then he humbles the heart, He keep∣eth back his, soul from the pit, and his life from perish∣ing, he is chastened also with paine upon his bed, and the multitude of his bones with strong pains, (and so forth) And in vers. 23. If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness: Then he is gracious unto him, and saith, Deliver him from going down unto the pit. That is, when God comes to eal Instruction, and to humble the heart, and to cause pains to be Page  408 upon the man, and so make them sensible of their sin; then let a messenger, an Interpreter be found▪ one of a thousand: such a one doth account a Messenger and Interpreter that shal be able to declare the way of Righteousness, and shew him a ransom how to be delivered from sin; he accounts him a man of a thousand; Oh he is a man of a thousand: wheras, if he should come thus before, he were no body, and the Word nothing, a meer silly business; but now he is a man of a thousand, Oh such a Messenger, let such a one come and welcome: And therefore you shall have many men slight a consciencious Minister in their health, and prise those that preach slightly; but in their sickness, when conscience is open, they will not send to a slight vain Minister, that preach and never touch con∣science; but they will have those that have preached most to Conscience, they shall be most prised by them upon their sick and death beds; when Conscience is awake, such a one will be one of a thousand then. This is the Sixt.

Seventhly and lastly, and indeed one of the Principallest; and I desire all those that have had slight thoughts of trouble of conscience for sin to attend to it; & it is this: Those slight thoughts of thine about trouble of conscience for sin, they are a high degree of blasphemy against the Holy Ghost. If I make this plain, that they be guilty of a high degree of Blasphemie against the Holy Ghost, (this should •…we the hearts of men and women, and make them take heed what they do, in gi∣ving way to these vain thoughts, about trouble Page  409 of Conscience) yea, such a degree I will not say it reacheth the highest degree of blasphe∣mie, yet I shall make it out to you, that they come neer it. It is a high degree of blasphemie against the Holy Ghost: it appeareth thus; Because trouble of Conscience for sin, it is an e∣special work of the Spirit of God upon the Soul of a man or woman, wheresoever it is: such a work of the Spirit of God, as from thence, the Spirit of God, the Holy Ghost, hath the denomi∣nation, so as he is called the Spirit of Bondage: no, God hath no denomination from any light and slight work, there must be some especial, and great work of God, in which God doth much glorie, that he hath a denomination from it; now Rom. 8. 15. the Spirit of God hath this denomination, it is called the Spirit of Bondage: For you have not received the Spirit of Bondage again to fear; but you have received the Spirit of Adoption, cry∣ing Abba Father: Ye have not received the Spirit of Bondage again to fear; as if the Holy Ghost should say, there was a time when you had the Spirit of Bondage; and what was this Spirit of Bondage? It was no other but the Spirit of God, discovering unto, and setting upon the heart of a man or woman, that bondage that they be in under the Law, and corrupttion, and Satan: This is the Spirit of Bondage; when Gods Spirit shall come to enlighten a man, and convince the Conscience, and so lay this upon the conscience of any man or woman; thou art by reason of sin, a bond-slave to the Devil; un∣der bondage of all the Curses of the Law, by Page  410 reason of sin; yea, a bond-slave to thy Lusts: this the Spirit discovering, and making the Soul sensible of this bondage, is that which causeth this denomination to the Spirit of God, to be called the Spirit of Bondage. Now for thee to attribute that to foolish melancholly con∣ceits, that is one of the especial works of the HOLY GHOST in the SOUL, and is the Spirit of Bondage: Is not this Blas∣phemie against God? This is Gods work, and it is a work of Gods glory; for all the works of God be his glory; and that which the Spirit of God glories in, as that work proper to him, thou saiest it is but folly, and melancholly conceits, and the like; is not this blasphemie and re∣proach to the Spirit God? Certainly it is no o∣ther but reproach and blasphemy against the Holy Ghost, in attributing the trouble of consci∣ence to these conceits.

2 Nay further, It is a great degree towards the unpardonable sin, if ye do it out of malice and knowledg, by it you come to the unpardonable sin; Take for that this one place of Scripture, Mark 3. compare the 22. verse with the 24. 30. Verse 22. when Christ cast out Devils, the Text saith of the Scribs and Pharisees that came from Jeru∣salem, that they said, he hath Belzebub; and by the Prince of the Devils, casts he out Devils: they attributed the work of Christs casting out Devils, to the power of the Devil; he casts out Devils by the Devil. But now it was by the Finger of God: well, Christ calls them to him, and said, How can Satan cast out Satan? There he Page  411 convinceth them, Satan could not cast out Satan; and told them it was by the Spirit of God they were cast out: Mark how he goeth on in the 28. verse, Verily I say unto you, all sins shall be forgi∣ven unto the sons of men, and Blasphemies, wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of Eternal Damnation. Because they said, he hath an unclean Spirit, Christ tells them, o∣ther blasphemies shall be forgiven, but the blas∣phemies against the Spirit of God shall never be forgiven. Why doth Christ speak of this, how comes it in? (Mark) the Text saith, Christ spake it, because they said he hath an unclean Spirit: Mark, Christ casting out Devils, the Scribes and the Pharisees attribute this to an unclean Spirit, and therfore they sinned against the Holy Ghost, meerly because they attributed that which Christ did by the Finger of God, to an unclean Spirit; and therefore Christ tels them they sin∣ned against the Holy Ghost, and they shall never be forgiven. Now Brethren, see how neer you come to this sin, for the Scribes and Pharisees saw Christ cast out Devils; they did it out of malice, they could not but know, and yet they say it was by the Devil. You see one troubled in Conscience, which is by the Holy Ghost, and you say it is a foolish and a mad spirit, and som∣times. 'tis an unclean spirit; but it is worse when you say it is a foolish and melancholly spirit, you do more blaspheme the Holy Ghost, and come neerer this sin. Oh take heed, and be humbled, your condition is dangerous, that have had, or Page  412 have any such low thoughts about trouble of Conscience for Sin.

Object. But we see by experience men and women troubled for Sin, be very melancholly, and heavy.

Answ. To speak to this: True, sometimes God may be pleased to sanctifie, even that hu∣mor of melancholliness, so as to further such a work as this; yea, God may cause a work on Conscience to be furthered by melancholly, and yet a great deal of difference between melan∣cholly and this.

1 As first, God may make use of melanchol∣ly to bring in trouble of conscience: as thus; If it be not too prevailing, to besot men and wo∣men, as somtimes it doth; but if it be no more prevailing but thus, to make men seriously con∣sider, and ponder, and weigh things, then God makes use of a degree of melancholly, to make men and women to know themselves; and sin, and the things of their Eternal Estate, and such a melancholly is a blessed melancholly, and you have cause to bless God for it. Melancholly in some inferior things is very useful; and the Phylosophers say, That the most Eminent men in the world for great matters, were melanchol∣ly, because they were serious in their thoughts; whereas othermen be of slight, vain, frothy Spi∣rits. Many that never had melancholly, they conceive of things, and it passeth, and they ne∣ver ay any thing to heart, they never knew what it was for one half hour to be serious in their thoughts all their lives: Many that be Sanguine, be of a light, vain spirit, and it is a Page  413 heavy Judgment of God to be given over to a light vain Spirit, that considers nothing. Now when God makes use of this Particular degree of melancholly, to make men and women seri∣ous, to consider what shall become of them ano∣ther day, what the terms between God and they are; what if I were now to die? and what if I were now to stand before God? then it is a good help to this work: But yet because this work is a work beyond any melancholly conceit, we shal give you in the Differences.

But yet further, it must be acknowledged, when God comes with trouble of Conscience, it may be so mighty, and strong, that it may alter the body, and consume the very Spirits in the Bodies of men and women, and alter the temper of blood, it may be so strong and powerful, and so there may come melancholly in afterward; but yet there is abundance of difference be∣tween melancholly and trouble of Conscience, and that will appear in these Six Particulars.