THE BLESSEDNESS OF A SOUND SPIRIT: WITH THE MISERY OF A WOUNDED SPIRIT. Where first a sound Spirit is described and differenced, and Lets discovered, Helps prescribed. By ROBERT HARRIS. LONDON, Printed for I. Bartlet, and are to be sold at his Shop in Cheapside, at the sign of the gilded Cup. 1628. THE BLESSEDNESS: OF A SOUND SPIRIT. PROV. 13.14. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? THis is a short Text, but exceeding rich; the greatest good and evil incident to man (in this life) are matched together. And it is done of purpose, that so each might illustrate other. The commended good is first delivered in these words, [The spirit of a man will bear out his infirmity:] The dissuaded evil is next subiouned, in these words [But a wounded spirit who can bear?] Subicctum pradicatum. In the first, we must take notice what the thing is whereof Solomon speaks, and what it is that is affirmed of it. The thing is [The spirit of man] man consists of two parts, a body, and a soul; which soul sometime from its special seat is termed [Heart,] sometimes from its natural office and effects, life, soul, breath; from its spiritual, is termed conscience, sometime from its causes spirit, (being for its matter not bodily, but spiritual) and for its original, inspired and inbreathed. This soul and spirit of man being sound and unwounded (for so the opposition leads us to take it) doth bear up and bear out its extremity: that is the second thing, where every word is weighty, and of great latitude. The spirit (of man) of every man (for so both Grammar and Logic bear it here) beareth (with patience; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comfort, constancy, till it hath borne one quite through) his wound and malady, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which for the present the divine providence lays upon him, his present burden (which ever seems the forest) what ever it be, by whomsoever imposed, how long soever it lie, wheresoever it light, so long as the spirits-selfe remains unwounded, it will bear it, and bear it again most manfully, this the first thing the blessing commended, a sound spirit. The misery described and dissuaded is a wounded spirit, opposed to the other: First, in its affection (it is wounded, bruised &c.) Secondly, in its effect, it is unsufferable, it crushes a man (any man) (who can bear it?) That is to say, none can. For so usually (though not ever) those Rhetorical questions must be resolved. If the question be negative (so to speak) the answer is affirmative, job 31. as in job 31. Is not destruction to the wicked? The answer implied is, Yes. Contrarily, if the question be affirmative, as Who can bear it? The answer is negative, None can. The opposition than is clear, there is a spirit, and a spirit, comfortable, and broken; the one enables any (the poorest man) stoutly to endure any the greatest misery: the other so crushes the stoutest, that he cannot sustain himself without other pressure in the midst of all other natural comforts and contentments. For the first, the Doctrine lies before you, Doct. 1. Propounded. which is this: That a comfortable spirit is unconquerable. As none other good can match it, so no outward evil can over-match it. There is a threefold comfort and contentment which man's spirit is capable of. Expounded. One natural, arising from the goodness of man's natural temper in body, blood, spirit, and which is that which bears the usual name of cheerfulness. A second moral, arising from the exercise of moral virtues (especially high and heroical virtues) which breed a kind of solace and contentment in the exerci●…, and work delight. Thirdly, Spiritual, arising from the presence and sense of God's holy Spirit curing us, helping us, and sealing up to us the everlasting love of God in Christ jesus. The point must be understood of this last, which excludes not the former, but eminently and virtually includes and contains them also. Thus then, that spirit which is supported by the Spirit of God, and comforted with the true consolations of that Comforter, is invincible: man's spirit (made comfortable with spiritual comforts) is unconquerable. Indeed natural cheerfulness may be overtopped with sorrow, comforts springing from a fairness of carriage, and freedom from staring sins may soon be dashed, but spiritual comforts which grow from the apprehension of God's love, and are grounded and built upon God, are impregnable. The heart fortified with these cannot be utterly foiled; 3. Proned. suppose rumours and sears besiege him. The peace of God, and his peace with God, keeps him in mind and heart, as safe as if he lay in garrison, Philip. 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Philip. 4.7. He is as quiet as Elisha in Dothus, or Danid, when in the midst of thousands he could sleep and wake; and wake and sleep again, Psal. 3.5.6. Suppose troubles throng in upon him as fast as upon job, troubles in his estate, troubles in his house, troubles in his children, troubles in his body; so long as there i● peace within, he can say, the Lord gave children, the Lord gave eattell, the Lord gave health, wealth, yea all he hath, and therefore with job concludes, The same hand that first gave, hath new taken, and blessed be that hand, job 1. Suppose hell is let lose upon him, and the Devisl lets slip all his dogs at once, some bark, some bite, all chase and pesecute in all extremity; yet the comfortable spirit shrinks nor, Paul is scoffed, he bears it, Paul is stocked, he bears it, whipped, he bears it, stoned, he bears it: and how I pray you, with head and shoulders? nay, with life and spirit: Rom. 8. 2 Cor. 1. In all these, faith he, we are conquerors, and I rejoice in my infirmities, as afflictions abound, so consolations much more; yea he sings: true, a Paul doth this; but who else, why others also, Act. 5.4. as Acts 5. Object. These are men of extraordinary spirits, but what do ordinary Christians? why, see in Hebr. 10. They were flouted, reproached, Hebr. 10.34. afflicted, impoverished, yet bear it, and how? with joy. And Hebr. 11. see how they were used, so persecuted, as they were glad to live in caves and dens of the earth, and wandered up and down in sheepskins, and Goatskins, and yet bear it, and stand it out: true, but why? because they could neither will nor choose; no, they might have been delivered upon conditions, but they would not embrace liberty and p●… upon any sinful terms; so that whether they be evils feared, or felt, evils growing from out selves, or others; a comfortable spirit receives the charge manfully, and goes under the burden cheerfully. The Reason why such a spirit will bear its full burden cheerfully, Reason 1 is because it improves all parts, chief Reason, and that is a strong bridle, which both checks passion and upholds the head. It is much that the Heathens endured by the power of Reason, a Christian may do more, because grace refines and fortifies Reason, and clears a man's sight, partly by expelling the mists that arise from the valley of the affections, partly by advancing Reason to a higher pirch, for Reason and Grace differ in sight as a high and low man, Grace being the taller lists up Reason, and makes it see over those miseries that reason of itself could see no end of, and hence persuades patience. Secondly, Reas. 2 a comfortable spirit carries with it a good conscience, confidence and boldness; discouragement still weakens: but a good spirit sends forth those warming graces into the whole man (that is to say, Christian courage, boldness and the like) which keep a man's head above water in all miseries. Thirdly, Reas. 3 a comfortable spirit hath a present remedy if any thing offend it (as some stomaches have by vomiting) it runs to God, nor is it close and reserved (unseasonably) towards Man, and so after some means used, it recovers itself, a good word raises the spirit thus uttering itself, Prou. 12.25. Fourthly, a comfortable spirit is not alone, Reas. 4 a good heart hath the Word on its side, Christ on its side, and the Spirit of God helps, Rom. 8. as Rom. 8. and the joy of the Lord is strength, Nehem 8. Nehem. 8. and the Spirit of God is a Spirit, saith Paul, 2 Tim. 1.7. of power and strength. We see Satan's spirit can break thorough many bonds (as in the Gospel) benumb a man in greatest torments, (as in some Heretics) how much more than shall that spirit, which is accompanied with God's Spirit, break thorough all? But as we must note the reason why, so we should have noted above the extent, how fare the spirit sustains a man: First, Generally in all things touching his calling and condition, considered: First, as a man. Secondly, a civil man. Thirdly, a Christian man. More particularly, it upholds him in being, and keeps out death till it may departed with honour. The soul itself departs with its treasure and passes through all pikes home to heaven, and leaves the body not without hopes of following it in due time. Secondly, it upholds him in liberty, though the outward man be restrained, yet the soul knows not what captivity means, in despite of all encounters it will to heaven and there be free. Thirdly, it upholds one in confidence, and makes him say, Yet there is hope: and, Ezra 10. Though he kill me, yet I will trust in him, job 13. I will not forsake my uprightness, etc. Fourthly, it upholds him in cheerfulness: as the mother cannot but smile in the morning, if the child laugh upon her, though she have had a tedious night with it; so God's child cannot but laugh under all, if God smile upon him, and pull up his feet as jacob did when he lay a dying. In God's light, he sees light in greatest darkness, and the countenance of God is more to him than corn and oil, Psal. 4. Psalm. 63.3. yea than life itself: show us thy face and we line, saith the Church often, Psalm. 80. See first (for humbling) whence our foils and failings spring, Use. not from the greatness of our afflictions, but from the faintness of our spirits: so that hence we may. infer for ourselves, what Solomon doth for others, If we faint in the day of trouble, Prou. 24.10. our strength is weak: indeed when the child stumbles, he blames not his own feebleness, but outward impediments: so we, when in sickness we fret and chafe, when in pain we rage and cry, when in poverty we shrink and shiver, when in persecution we quake and tremble, when in our callings we faint and droop; we do not look inward and observe the guile, guilt, unsettledness and feebleness of our spirits, but run outward to the occasions, and complain: Our sickness is such, as none can bear; our pain such, as none can brook; our states are uncurable, our encumbrances unsufferable, and the miseries and troubles we are put unto intolerable. Just like the sore child, who cries out of his shoe, when the fault is in the foot; and the sick patient, which faults his bed, when he should his back. For first, what saith Solomon, The spirit of a man (rightly ordered) bears his wound: if sickness be the wound, a good spirit will bear it, if poverty, if disgrace, if imprisonment, if fire, a good spirit will go under all. There is no gulf so deep, but a good spirit will thorough it; no mountain so high, but a good spirit will over it. Next, we see salomon's words verified in many instances; What wound hath not a good heart borne heretofore? speak of poverty, some have sung under it; of pain, some have laughed at it; of imprisonment, some have rejoiced in it; of flames, some have embraced them with cheerfulness. Whence then is it, that where others sing, we weep, where others rejoiced and triumphed, we are altogether disheartened and discouraged? Is it because our miseries and trials are greater than others? Alas no, they must not be brought into any comparison with other men's, with jobs, Paul's, the Martyrs. Whence then is it? truly the distraction grows from the Inside, they were upright, we guileful; they were at peace with God, we are unreconciled; they were filled with the treasures of wisdom, faith, zeal, and the like, we are empty; they were ravished with the comforts of God and consolations of the spirit, we are unacquainted with them; they were armed with the power of God and patience of jesus Christ, we are naked; they kept themselves in the love of God, we interrupt our peace and make a breach into our consciences. Hence they looked upon Men, Lions, Devils, with an undaunted countenance, and walked thorough racks, and gaoles, and gyves, and deaths, and hells, without startling, and we fly when none pursues us, and quake at the shaking of a lease: oh now see your weakness and say, my griefs, my troubles, my burdens be not greater than others; but my truth, faith, humility, peace, joy, patience, courage, comfort in the inward man is less than others, else I might bear my burden, sith a good spirit will be, as Simon to Christ, his Crosse-bearer. Secondly, Use. 2 it may serve for instruction; hence learn Paul's art, how to bear any thing: a Christians duty stands in these two things: First, to do any good: Secondly, to bear, if need be, any evil: this latter is hard, but not impossible to a manlike spirit; there is an art of bearing worth the studying, some men desire to know all things, some to do any thing, but he is likeliest to speed best, that can endure any thing, that can with Paul abound and want, Philip. 4. be in good and evil report, can be sick, can be pained, can look upon fetters, and whips, and stocks, and stones, and deaths as Paul could; he is a happy man whom God will not hurt, whom men, nor devils, nor things present, nor things to come can hurt; labour to be thus happy. Quest. But you will say, how should we attain to it? Ans. Why get a good spirit, first naturally good, a cheerful spirit. That, if a man be sick, is a medicine, saith Solomon, a good cordial. Prou. 17.22. That, if a man be poor, is a continual feast; Prou. 15.15 23. if pained, is health to the bones, esteem of that as of a great mercy: A nimble hand, a nimble foot, a nimble eye, a nimble wit, a nimble tongue is good, but a nimble spirit is better; therefore if thou hast that, be thankful and cheerful, if thou hast it not, endeavour to get it, and being dull, whet it. Secondly, spiritually good; nature may be overcome, that is as the string of an instrument which snaps in two, if it be strained too high: thus some crosses are too hard for nature, for nature hath its latitude, as a bow its compass, and must not be overmastered. But spiritual joy cannot be lost, john 16. none can take it from us, john 16. It cannot be vanquished, it is strong; therefore get this, and keep this, which that you may do, thus do. First, if you will have spiritual joy rest with you, you must dislodge and discard two homebred Inmates; as first, carnal delights; secondly, sinful lusts. First, take heed of entertaining carnal delights, rest not in wealth, trust not to men, rely not on wines, meats, music, pleasures, company, etc. these will deceive in times of distress; besides that, nature quickly putrifies and turns to corruption, and so proves baneful. Secondly, take heed of sinful lusts, these are so fare from bringing peace to the soul, as that they war against it, 1 Pet. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as Peter saith. They are so fare from comforting, that they oppress, as our Saviour Christ teacheth; Luke 21.34. the end of this mirth is heaviness of spirit, Rom. 2. sorrow, fear, anguish, tribulation and woe upon every soul that sinneth, etc. Therefore conceive of sin (yea every sin) as of a disease, a wound, an enemy to peace, and complain and strive against it, for so long as sin is relished, no peace nor strength can be had. Secondly, (these two evils purged out) thou must apply thyself to means of comfort, Of means of comfort, see more Psal. 43. which give, first entrance, secondly accomplishment to thy comfort. Of the first sort, our Saviour in the fifth of Matthew mentions these: Matth. 5. First, poverty of spirit, a man must first see himself destitute of all good, and means to attain it, and be emptied of the creature. Secondly, he must mourn, for that leads to true comfort, godly sorrow lets in spiritual joy. Thirdly, he must be m●…ke, and put upon him a resolution of suffering any thing for righteousness sake. of god Fourthly, bring good affections to all God's ordinances, and draw waters with joy out of Gods saving wells, Esay 12. and drink of Christ's wines, Cant. 2.4. Lastly, he must get faith in Christ, cast himself upon God's mercies in Christ's merits; and thus it is gotten. Now in the next place care must be had to keep this life of spirit, as well as to get it; and to do that, First, a man must keep himself unspotted of sin, and not return to folly; but if he be soiled, still wash, make even by evening, as in the Law. Secondly, walk in truth and faith, still exercise faith (to begin with that first) in meditating of, and applying the promises general and particular. Secondly, still walk in the light, and keep thyself in God's presence, 1 john 1. so peace shall be upon thee, and the spirit will be held up in cheerfulness, is nothing heavy, nothing better, a man shall be able to go thorough fire and water. Thirdly, Use. 4 this is for comfort to those that have such a spirit; natural courage and cheerfulness carries one thorough many things, spiritual courage carries thorough all; that which nature (flesh and blood) quakes at, grace will trample upon; nature shrinks at pain, grace bears it; nature yields to sickness, grace stands it out; nature buckles and bends under grief, grace swallows it up; nature quakes at death, trembles at the racking of the sinews, breaking of the bones, broiling in the fire, and the like, and cries out, Oh it is intolerable; grace speaks in his words, I can do any thing through Christ that strengthens me, Philip. 4. And when it is put to it, than it works most powerfully, a Christian never knows his strength (rather God's strength) till he be put upon it, than he finds that tolerable, which he thought to be intolerable, and there meets with greatest comfort, where he expected least, and as a man in bed (whilst he plods on the stormy weather abroad) thinks it not to be endured, but when be is one in it (what with bustling, what with ) he passes thorough it; So it is here, etc. Oh the strength of the spirit, it is great, he is stronger that is in us, than he that is in the world. Magna est vis conscientiae in utramque partem. cis. Oh the power of conscience both ways, as it makes a happy estate miserable, if bad; so, a miserable condition blessed, when good. Oh the consolations of the Lord, they are unspeakable: the rage of fire, beasts, men, devils, etc. doth not pass understanding. Reason can fathom finite things, 1 Cor. 2.9. Philip. 4.7. but the comforts of God pass all understanding: we cannot conceive how a man should bear such things as some have borne; but we see they did bear them, we see ourselves borne thorough those things, which we thought before unsufferable. Therefore rest on God, hold your hearts in peace with him: Rejoice in him, and your spirits and God's Spirit (joining together) will bear any burden that he will lay upon you; his promise is past, you shall not be tempted above your strength, 1. Cor. 10. Fourthly, Use 4 bless God for a good inside, you that have it ever bless him for a purified conscience, a quiet spirit: this is your life, your meat, your strength, your all in all. This makes the Christian laugh better cheap than another, bear with more patience than another, live with more comfort, die with more confidence than another: while the heart is whole, all is well. Therefore if without thou find no money in purse, no friend in Town, no ease in body, no comfort in life; yet findest faith, patience, assurance of Gods love within: rejoice in thy estate, bless God for it; the estate is as the man is, the man is as the mind is, and as is the spirit; a comfortable spirit makes a comfortable estate. Quest. But how shall I discern between natural and spiritual comfort? Answ. Spiritual cheerfulness comes, first, from faith in Christ. Secondly, from love to God and Saints. Thirdly, begets boldness in prayer, as Saint john speaks. Besides, natural cheerfulness may be overtopped by evils: First, Natural, for our weakness makes us more sensible of sorrows than comforts. Secondly, Carnal, for all sin is as poison to the spirit. Thirdly, Diabolical, not so spiritual comforts. Moreover, a natural spirit bears some things only, as C. Marius the cutting of his flesh, but not all, as disgraces, etc. witness Cato, Saul. etc. Secondly, a natural spirit, though it bite in passion, yet is destitute of positive joy, peace, confidence, etc. THE MISERY OF A WOUNDED SPIRIT. PROV. 18.14. A wounded spirit who can bear? Thus fare of a good Spirit: now to the bad. A Wounded spirit is a burden intolerable; Doct. 2 before I prove the point, I must show you that man's spirit is subject to wounds of two sorts: First, of a friend. Secondly, of a so. When God wounds as a friend (as often he doth afflict the spirit, as well as the body in love) he makes that wound tolerable, partly by qualifying, and mitigating the blow (for in wrath he remembers mercy) and whereas those inward wounds admit degrees (as pricking, breaking, opening the heart) he proceeds not to extremities with his children, partly by supporting with secret hopes and comforts, for his children's peace is never quite taken away, faith never quite fails them: but when he smires as a foe, the wound proves unsufferable to a creature, and such as would soon swallow a man, did not the Lord sustain nature to bear it, he could not else stand under it. Indeed when God proceeds to wounding, the spirit would utterly fail, did not either mercy or justice in God uphold it in being. Now that a wounded spirit is a burden intolerable, we will prove from testimony and Reason, Testimony: First Divine, here in the text, and elsewhere, All the days of the afflicted are cuilt: which if it be true of other, much more of this affliction that falls upon the soul, Pron. 15. 15. Secondly, other testimonies, namely, from those that have had experience of it: as 1. men, and there, First, good men: How have the stoutest yielded under this burden? How hath it ground them to dust? Hear David, Psal. 32. and Psal. 51. His bones were broken as it were: How made it job to wish death? job 6. to quarrel God; others to quake, Psal. 77. to howl, Psal. 102. nay some to attempt death, some (haply) to effect it. Secondly, from bad men, how doth it terrify them, Levit. 26. so that they fly at a leaf; pain them, that they cast up all their shame; and how doth it deprive them not only of outward comfort, but of life, and causes them to cast themselves into hell to avoid it? How have they wished thousands of years in hell, so that then they might be eased? Secondly, Devils; they witness this truth against their wills: First, when (their consciences being terrified at the fight of Christ's Godhead) they cry out, Art thou come to torment us before our time; and quake as prisoners when they see the judge coming. Secondly, When God pursues them, very anguish and sorrow makes them mad, and to lose all use of their large understandings; when they would sting God's creatures to death, and do him and them the greatest despite, they endeavour the troubles and terrors of conscience, as well knowing this to be the most crushing and pressing evil. Thirdly of Christ jesus, who though free from sin inherent, yet endured the sorrows of death, and was broken not in body only, but in spirit also, when he cried out (My God, my God, why haft thou for saken me?) and trembled, and sweat, and bled, and groaned under this stroke, which was so intolerable to Christ jesus, as that the Angels of heaven came to comfort him, and the Godhead was requisite to support him, who can stand under? In short, we have heard of creatures that have suffered the mangling of bodies, the ripping up of bowels, racking of joints, burning of flesh, boiling in oil, and the like, without crying out (My God, my God, why haft thou for saken me) but never heard of a wounded spirit, but either it sunk under despair, or made piteous moan to God, or man, or both. First from the causes of this wound (as it is mingled with sin) man's self and Satan join, Reason 1 and these be sore enemies; Satan is a fiery Dragon, a stinging Serpent, a cunning despiteful Adversary, and yet he is the least: when a man is divided against himself, and wit, knowledge, memory, strength, all the weapons of nature and the enlightening spirit, are turned against one's self, it must needs be tedious and bitter: but then as these wounds are fruits of justice, they are properly Gods strokes; and so there is not David and a Goliath, nor David and a Saul, a King and a Flea opposed, but the Creator and creature. is God Secondly, Reas. 2 from the effects, it disableth, or discourageth a man from the means of comfort; of all diseases, those be worst, which make one uncapable of Physic, deprive one of Reason, or of strength to take help: such are these of the spirit; A man labouring under this burden, and inwardly bleeding, is afraid to pray, to communicate himself, he thinks that he tempts God in it, that his physic is his poison, at least that it will be to no purpose. Secondly, it multiplies fears, creates fears, ever doubts more is behind that which is already felt. Thirdly, draws matter of discouragement and fear from all things, as we find in all stories; if God feed, it is but to fat him for the knife; if he preserve, it is but for further judgement; and so of the rest. Thirdly, from the subject, the spirit is the life of all: as the light of the eye is the light of the hand, of the foot, and of all the parts of the body, so the spirit is the life of all; no life in wealth, friends, estare, etc. without this; this runs thorough all; wound this, wound all, yea this is the pillar that bears up all; as when the stomach fails, legs, arms, and all parts fail; so when the spirit fails, all fails: and as in a house where is but one getter, is he sinks, all sink: so here, it is the spirit that purueyes and brings in all, if this pipe be stopped, no comfort streams toward us. First, Use 1 this discovers the miserable folly and wickedness of most men, who of all burdens sear and feel this least. A wounded estate, a wounded name, a wounded body is something with them; but a wounded spirit they know not what it means; hence this last is never feared, when the other work trembling, nay hence conscience receives wounds on the inside, that the ourside may be saved: men will steal to prevent poverty; lie, to get out of debt; consult with Wizards, to escape sickness; they will give their souls a thousand gashes to saue the skin. Oh intolerable folly; this is to prick the hand for the saving of the glove, nay to hazard one's head, for the saving of a hat, of a feather: of all enemies God is the forest; of all wounds his the deepest; of all parts, the conscience and spirit the tenderest: so long as there is peace within, peace with the conscience, peace in our affections, peace with God, with Angels, with creatures, with the Word, so long a man's burden (be it what it will be) is tolerable; but when God fights against us, and there is a pitched field within us, that our own eyes, and mouths, and hands, and wits, and spirits be against us; Oh than who can bear it? a wounded name, a wounded estate, a wounded leg, a wounded arm may be borne; but when God breaks the bones within, when our own thoughts and dreams amaze us, and we be a terror to ourselves, and our consciences be wounded, what is then left to comfort us? whilst a man hath some friend, there is some comfort; whilst some means of comfort (some parts and places whole) there is some refreshing, but when no one part is well, no one place can ease him, no one minute is free, no one friend stands for him, no one creature is comfortable to him: who will not pity such a ones estate? This the state of the wounded spirit; this wound as it is piercing, so spreading, it goes thorough all the man, head, heart, side, back, all parts ache and sweat whilst the spirit is racked; the eye sees no comfort, the tongue tastes no comfort, the ear receives no comfort; all is bitter, bitter to the whole man, and the stoutest man in few days is but a living carcase or skelleton; as there is no ease within, so no comfort without, no place (nor bed, nor board, nor house, nor Church) no creature (nor mear, nor drink, nor friend, nor wife, nor child) will afford any comfort. All above us, all below us, all about us, all upon us, all within us, makes then for terror and misery, nothing at all for ease and comfort. Oh consider this, you that make nothing, or but a jest of Conscience, and care not what ye say, what ye do, how many Sabbaths you break, how many lies you tell, how many oaths you swear, how many men you cousin, how many sins you swallow, so you may prevent outward miseries; know, there is a wound of Conscience beyond all wounds, a misery of spirit beyond all miseries, a breach of the soul beyond all breaches, and either wound yourselves with shame and sorrow for these wounds, which you have given your souls, and condemn yourselves for fearing debt, or shame, or any trouble more than conscience, or else know that the sleepiest conscience shall be once awakened, the hardest heart once broken, and brawniest spirit once softened; and than you shall find a weight beyond the weight of mountains lying upon you, and wish that you had been rather famished, or starved, or burnt, or strangled long before, than ever you should live to know what a wounded spirit means; believe it, believe it, howsoever you find for the present an evil conscience no burden, yet before you and it part, you shall find Salomons words true; A wounded spirit who can bear? Secondly, Use 2 if conscience be wounded, make forth to have it healed; we seek skill in sore eyes, and mouths, and the like, let us labour for skill also to heal conscience. To this end, First, know the time of cure, viz. presently: green wounds are soon cured; as therefore the Toad poisoned runs to her medicine, and each creature to his; so let him that hath his conscience wounded, get a healing potion presently. Secondly, know the medicines and means of cure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ignat. ad Polyc. etc. Satan is a Mountebank, as appears by his Apothecaries: some prescribe poisons, as if Similia similibus, as Papists heal a conscience with treasons: some prescribe toys, as outward things, drinks, music, and the like; some think to out-wrastle conscience, as they do sickness, but this disease will not be opposed, neither will any medicines cure it, but only Gods, and they in brief are these, Faith, Repentance, and (in some cases) Satisfaction; for this know, as when an officer is wounded, two things must be done; first, Authority and the State must be pacified; secondly, the wound cured: even so here, Conscience is an officer, first cure that; secondly, God and man too (sometimes) are trespassed, they must be satisfied. Now the way to satisfy the offended, is, first, submission, secondly, either substitution or restitution. In sins immediately against God, we must first get a Surety, Christ jesus, set him between God and us: and there must come in faith, joh. 8. till we believe, we be in our sins: john 8. secondly, we must submit, first confess our sins, take shame to ourselves, restore God's glory; secondly, resign ourselves, and humble ourselves under his hand, james 4. james 4 lay our necks on the block, and here comes in Repentance and Restitution. Secondly, in sins that immediately concern man, the same path must be trod, first submission in diverse cases (go to thy brother if he have aught against thee) and secondly Restitution, as in Numb. 5. Numb. 5. If thou hast run away with this good name, restore; if with his goods, bring them back again: and here note, that the nearer the tye is, the worse the trespass; therefore the child that robs his father, is a greater thief (cater is paribus) than he that robs by the highway: so the wife (howsoever nature gives an interest in goods for proper use, and contract more according to particulars agreed upon, and something may be presumed upon where is no exception) yet for wives to give where is no need, against husband's mind, beyond his estate, and so forth, is utterly unlawful. Thirdly, consider the method & order of cure, still we must to God, he is offended, he only can work peace, therefore we must look to Christ the Brazen Serpent, and weep over him; but yet if man be trespassed, we must first to him: God would have his work tarry, till there be a purpose (at least) of being reconciled to man: therefore be first reconciled; secondly, desire his prayers, job last. as jobs friends did his. Thirdly, apply to conscience, as hath been said, first plucking forth the sting of sin, then washing in Christ's blood; and for the future, keep the heart above all keep, as ye do the eye in the midst of chaffe and dust; for as the eye is subject to infinite distempers, so is the conscience and spirit. First, there is a disquieting of the spirit, which usually proceeds from unwatchfulnesse, and that in three cases; First, when a man guards not the heart against every sin, for sin hath a disquieting nature, and is fretting like poison. Secondly, when he neglects means of comfort (as the stomach is troubled with over-fasting) or else, thirdly, uses them slightly and formally: so the spirit waxeth first dull, secondly sad, thirdly sorrowful, as the Apostle implies in his Epistles; therefore watchfulness must be used in things sinful, lawful, and indifferent. Secondly, there is a perplexing of the spirit, and that ariseth from ignorance, and that in three cases: First, when a man hath no knowledge in the Word, darkness makes one fearful, and causes error. Secondly, when his conscience seems to be greater than his knowledge, as in scrupulosities. Thirdly, when he cannot put a difference between himself and Satan in his temptations and abhorred suggestions; Of this see notes on james 4. hence come horrors perplexities, these must be prevented, First, by sticking only to the Word which sets our bounds; Secondly, by getting knowledge in the Word, Philip. 1. and a discerning spirit. Thirdly, there is wounding of the Spirit, that is usually done by sins against light and knowledge: there is a threefold light belonging to God's children: First, one of nature which is implanted, sins against this sting, as unnatural lusts, murders, & the like. Secondly, one of Scripture, and acquired (rather revealed) light, sins against this wound so much the more, by how much the more clear the evidence is; the most evident truths are the first principles (which prove, but need no proof) thus, first, it is a stinging sin to deny the Scripture; secondly, to revege express truths therein contained, or to disobey things daily urged: thirdly, of grace or infused light. Thus when a man sins against knowledge, purpose, vow, grace received; this is fearful, and makes many think, that their sins are unpardonable and against the Holy Ghost. Fourthly, there is deading and searing of the spirit: as the body is subject to two kinds of diseases and maims, some that affect and afflict sense, some that deprive of sense, as violent blows, palsies, &c, so is the spirit also. Now this is the most fearful case of all, and comes to pass three ways: First, when men commit some horrible sin which strikes out the eye, or lays one for dead, like a blow on the head. Secondly, when they shun all means of awakening conscience, run from the Word, from Saints that admonish, from thoughts of death, etc. Thirdly, when they force conscience, and use all means to stop its mouth, and to crush it for ever: this is as searing after cutting, when a man never means to have the part again, but to take away all sense; fear these diseases above all. Thirdly, Use 3 this may be for comfort to those whose consciences are not wounded. Quest. What is the difference between a spirit healed, and a spirit deadened or deluded? Ans. 1. Look to the means and medicines healing, whether our peace arise from faith, repentance, the word. 2. A healed conscience is pure and clear throughout, the other spirits make no conscience at all, or only of some things. 1 Pet. 3.21. 3. A healed conscience makes interrogatories to God, first if doubts arise, it saith as Rebecca, Gen. 26. Why am I thus? and prays to God; the rest are stiff, and shun all questions. 4. A healed spirit pities others; in this case the dead heart cannot abide the name of conscience, but saith (as Pilate, what is truth? so) what is conscience? the deluded spirit is fierce towards all but those that be of his mind, as all Heretics and Schismatics prove. Now if our pulse beat right, and we have the comfort of a sanctified conscience, keep it, by two means: First, by self denial, a man must deny himself in his means (riches, friends, etc.) Secondly, in his hopes and own worth; first, be nothing in himself; secondly, expect all from Christ; thirdly, in his sense and feeling, he must wink and put himself into God's hands, that is, live by faith, as Luther did, rest on the naked Word without any pawn, as Abraham did. Pity the wounded spirit; Use 4 if we hear that a man hath broken his leg or arm, we pity him, how much more should we bleed with the broken heart and bleeding spirit; and furnish ourselves, first with wisdom, that so we may be able: secondly, with love, that so we may be willing to secure such, See notes on Psalm. 43. Rom. 15. but more of this elsewhere: therefore here an end. FINIS.