THis is a short Text, but excee­ding rich; the greatest good and euill 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 deliuered in 1 these words, [The spirit of a man will beare out his infirmitie:]

The disswaded euill is next subiouned, in 2 these words [But a wounded spirit who can beare?]

Subicctum pra­dicatum. In the first, wee must take notice what the thing is whereof Salomon speakes, and what it is 1 that is affirmed of it. The thing is [The spirit of man] man consists of two parts, a body, and a soule; which soule sometime from its speciall seat is termed [Heart,] sometimes from its na­turall office and effects, life, soule, breath; from its spirituall, is termed conscience, sometime from its causes spirit, (being for its matter not bodily, but spirituall) and for its originall, in­spired and inbreathed. This soule and spirit of man being sound and vnwounded (for so the op­position leads vs to take it) doth beare vp and 2 beare out its extremity: that is the second thing, where euery word is weightie, and of great lati­tude. The spirit (of man) of euery man (for so both Grammar and Logicke beare it here) bea­reth (with patience; [...] strength, [...] comfort, constan­cie, till it hath borne one quite through) his wound and maladie, [...] that which for the pre­sent the diuine prouidence layes vpon him, his present burden (which euer seemes the forest) what euer it be, by whomsoeuer imposed, how long soeuer it lie, wheresoeuer it light, so long as the spirits-selfe remains vnwounded, it wil beare it, and beare it againe most manfully, this the first thing the blessing commended, a sound spirit.

2 The misery described and disswaded is a wounded spirit, opposed to the other: First, in its affection (it is wounded, bruised &c.) Second­ly, in its effect, it is vnsufferable, it crushes a man [Page 3](any man) (who can beare it?) That is to say, none can. For so vsually (though not euer) those Rhetoricall questions must be resolued. If the question be negatiue (so to speake) the answer is affirmatiue, Iob 31. as in Iob 31. Is not destruction to the wicked? The answer implied is, Yes. Contrarily, if the question be affirmatiue, as Who can beare it? The answer is negatiue, None can. The opposi­tion then is cleare, 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 sustaine himselfe without other pressure in the midst of all other naturall com­forts and contentments.

For the first, the Doctrine lies before you, Doct. 1. Propoun­ded. which is this: That a confortable spirit is vncon­querable.

As none other good can match it, so no out­ward euill can ouer-match it.

There is a three-fold comfort and content­ment 2 which mans spirit is capable of. Expounded. One natu­rall, arising from the goodnesse of mans natu­rall 1 temper in body, bloud, spirit, and which is that which beares the vsuall name of cheare­fulnesse.

A second morall, arising from the exercise of 2 morall vertues (especially high and heroicall vertues) which breed a kinde of solace and con­tentment in the exerci [...], and worke delight.

Thirdly, Spirituall, arising from the presence 3 [Page 4]and sense of Gods holy Spirit curing vs, helping vs, and sealing vp to vs the euerlasting loue of God in Christ Iesus.

The point must be vnderstood of this last, which excludes not the former, but eminently and vertually includes and containes them also.

Thus then, that spirit which is supported by the Spirit of God, and comforted with the true consolations of that Comforter, is inuincible: mans spirit (made comfortable with spirituall comforts) is vnconquerable. Indeed naturall [...]hearefulnesse may be ouertopt with sorrow, comforts springing from a fairenesse of cariage, and freedome from staring sinnes may soone be dashed, but spirituall comforts which grow from the apprehension of Gods loue, and are grounded and built vpon God, are impregnable.

The heart fortified with these cannot be vt­terly foiled; 3. Proned. suppose rumours and seares be­siege him. The peace of God, and his peace with God, keepes him in minde and heart, as safe as if he lay in garrison, Philip. 4.7. [...] &c. Philip. 4.7. He is as quiet as Elisha in Dothus, or Danid, when in the middest of thousands hee could sleepe and wake; and wake and sleepe againe, Psal. 3.5.6.

2 Suppose troubles throng in vpon him as fast as vpon Iob, troubles in his estate, troubles in his house, troubles in his children, troubles in his body; so long as there i [...] peace within, hee can say, the Lord gaue children, the Lord gaue eat­tell, [Page 5]the Lord gaue health, wealth, yea all hee hath, and therefore with Iob concludes, The same hand that first gaue, hath new taken, and blessed be that hand, Iob 1.

Suppose hell is let loose vpon him, and the 3 Deuisl lets slip all his dogs at once, some barke, some bite, all chase and pesecute in all extre­mitie; yet the comfortable spirit shrinkes nor, Paul is scoffed, he beares it, Paul is stocked, hee beares it, whipped, he beares it, stoned, he beares 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 conquerours, and I reioyce 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.

Obiect. These are men of extraordinary spi­rits, but what doe ordinary Christians? why, see in Hebr. 10. They were flouted, reproached, Hebr. 10.34. af­flicted, impouerished, yet beare it, and how? with ioy. And Hebr. 11. see how they were vsed, so persecuted, as they were glad to liue in caues and dens of the earth, and wandered vp and downe in sheepe-skins, and Goat-skins, and yet beare it, and stand it out: true, but why? because they could neither will nor choose; no, they might haue beene deliuered vpon conditions, but they would not embrace libertie and p [...] vpon any sinfull termes; so that whether they be euills feared, or felt, euils growing from out selues, or others; a comfortable spirit receiues [Page 6]the charge manfully, and goes vnder the burden chearefully.

The Reason why such a spirit will beare its full burden chearfully, Reason 1 is because it improues all parts, chiefly Reason, and that is a strong bridle, which both checkes passion and vpholds the head. It is much that the Heathens endured by the power of Reason, a Christian may doe more, because grace refines and fortifies Reason, and cleares a mans sight, partly by expelling the mists that arise from the valley of the affecti­ons, partly by aduancing Reason to a higher pirch, for Reason and Grace differ in sight as a high and low man, Grace being the taller lifts vp Reason, and makes it see ouer those miseries that reason of it selfe could see no end of, and hence perswades patience.

Secondly, Reas. 2 a comfortable spirit carries with it a good conscience, confidence and boldnesse; discouragement still weakens: but a good spi­rit sends forth those warming graces into the whole man (that is to say, Christian courage, boldnesse and the like) which keepe a mans head aboue water in all miseries.

Thirdly, Reas. 3 a comfortable spirit hath a pre­sent remedy if any thing offend it (as some sto­mackes haue by vomitting) it runs to God, nor is it close and reserued (vnseasonably) towards Man, and so after some meanes vsed, it recouers it selfe, a good word raises the spirit thus vtte­ring it selfe, 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 helpes, Rom. 8. as Rom. 8. and the ioy 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 Satans spirit can breake thorow many bonds (as in the Gospell) benum a man in greatest torments, (as in some Heretikes) how much more then shall that spirit, which is ac­companied with Gods Spirit, breake thorow all?

But as we must note the reason why, so wee should haue noted aboue the extent, how farre the spirit sustaines a man: First, Generally in all things touching his calling and condition, con­sidered: First, as a man. Secondly, a ciuill man. Thirdly, a Christian man. More particularly, it vpholds him in being, and keeps out death till it may depart with honour. The soule it selfe de­parts with its treasure and passes through all pikes home to heauen, and leaues the body not without hopes of following it in due time.

Secondly, it vpholds him in libertie, though 2 the outward man be restrained, yet the soule knowes not what captiuity meanes, in despight of all encounters it will to heauen and there be free.

Thirdly, it vpholds one in confidence, and 3 makes him say, Yet there is hope: and, Ezra 10. Though hee kill me, yet I will trust in him, Iob 13. I will not forsake my vprightnesse, &c.

4 Fourthly, it vpholds him in chearefulnesse: as the mother cannot but smile in the morning, if the childe laugh vpon her, though she haue had a tedious night with it; so Gods childe cannot but laugh vnder all, if God smile vpon him, and pull vp his feet as Iacob did when he lay a dying. In Gods light, he sees light in greatest darknesse, and the coūtenance of God is more to him than corne and oile, Psal. 4. Psalm. 63.3. yea than life it selfe: shew vs thy face and we line, saith the Church often, Psalm. 80.

See first (for humbling) whence our foiles and failings spring, Vse. not from the greatnesse of our afflictions, but from the faintnesse of our spirits: so that hence we may. inferre for our selues, what Salomon doth for others, If we faint in the day of trouble, Prou. 24.10. our strength is weake: indeed when the childe stumbles, he blames not his owne feeble­nesse, but outward impediments: so we, when in sicknesse we fret and chafe, when in paine we rage and cry, when in pouertie we shrinke and shiuer, when in persecution we quake and trem­ble, when in our callings we faint and droupe; we doe not looke inward and obserue the guile, guilt, vnsetlednesse and feeblenesse of our spirits, but runne outward to the occasions, and com­plaine: Our sicknesse is such, as none can beare; our paine such, as none can brooke; our states are vncurable, our incumbrances vnsuffera­ble, and the miseries and troubles wee are put vnto intolerable. Iust like the sore childe, who cries out of his shooe, when the fault is in [Page 9]the foot; and the sicke patient, which faults his bed, when he should his backe. For first, what saith Salomon, The spirit of a man (rightly orde­red) beares his wound: if sicknesse be the wound, a good spirit will beare it, if pouertie, if dis­grace, if imprisonment, if fire, a good spirit will goe vnder all. There is no gulfe so deepe, but a good spirit will thorow it; no mountaine so high, but a good spirit will ouer it. Next, we see Salomons words verified in many instances; What wound hath not a good heart borne heretofore? speak of pouerty, some haue sung vnder it; of paine, some haue laughed at it; of imprisonment, some haue reioyced in it; of flames, some haue em­braced them with cheerefulnesse. Whence then is it, that where others sing, wee weepe, where others reioyced and triumphed, we are altoge­ther disheartned and discouraged? Is it because our miseries and trialls are greater than others? Alas no, they must not bee brought into any comparison with other mens, with Iobs, Pauls, the Martyrs. Whence then is it? truly the di­straction growes from the Inside, they were vp­right, we guilefull; they were at peace with God, we are vnreconciled; they were filled with the treasures of wisdome, faith, zeale, and the like, we are empty; they were rauished with the com­forts of God and consolations of the spirit, wee are vnacquainted with them; they were armed with the power of God and patience of Iesus Christ, we are naked; they kept themselues in [Page 10]the loue of God, wee interrupt our peace and make a breach into our consciences. Hence they looked vpon Men, Lions, Deuils, with an vndaunted countenance, and walked thorow rackes, and gaoles, and gyues, and deaths, and hells, without startling, and we flie when none pursues vs, and quake at the shaking of a lease: oh now see your weaknesse and say, my griefes, my troubles, my burdens be not greater than o­thers; but my truth, faith, humility, peace, ioy, patience, courage, comfort in the inward man is lesse than others, else I might beare my bur­den, sith a good spirit will be, as Simon to Christ, his Crosse-bearer.

Secondly, Vse. 2 it may serue for instruction; hence learne Pauls art, how to beare any thing: a Chri­stians dutie stands in these two things: First, to doe any good: Secondly, to beare, if need be, any euill: this latter is hard, but not impossible to a man-like spirit; there is an art of bearing worth the studying, some men desire to know all things, some to doe 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 euill report, can be sicke, can be pained, can looke vpon fetters, and whips, and stockes, and stones, and deaths as Paul could; he is a happie man whom God will not hurt, whom men, nor deuils, nor things present, nor things to come can hurt; labour to be thus happy.

Quest. But you will say, how should wee at­taine to it?

Ans. Why get a good spirit, first naturally good, a chearefull spirit. That, if a man be sicke, is a medicine, saith Salomon, a good cordiall. Prou. 17.22. That, if a man be poore, is a continuall feast; Prou. 15.15 23. if pained, is health to the bones, esteeme 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 thankfull and chearefull, if thou hast it not, endeuour to get it, and being dull, whet it. Secondly, spiritually good; nature may be ouercome, 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 compasse, and must not be ouer-mastered. But spirituall ioy cannot be lost, Iohn 16. none can take it from vs, Iohn 16. It cannot be vanquished, it is strong; therefore get this, and keepe this, which that you may doe, thus doe.

First, if you will haue spirituall ioy rest with 1 you, you must dislodge and discard two home­bred Inmates; as first, carnall delights; second­ly, sinfull lusts. First, take heed of entertaining carnall delights, rest not in wealth, trust not to men, rely not on wines, meats, musicke, plea­sures, company, &c. these will deceiue in times of distresse; besides that, nature quickly putri­fies and turnes to corruption, and so proues banefull.

Secondly, take heed of sinfull lusts, these are 2 [Page 12]so farre from bringing peace to the soule, as that they warre against it, 1 Pet. 2.12. [...]. as Peter saith. They are so farre from comforting, that they oppresse, as our Sauiour Christ teacheth; Luke 21.34. the end of this mirth is heauinesse of spirit, Rom. 2. sorrow, feare, anguish, tribu­lation and wo vpon euery soule that sinneth, &c. Therefore conceiue of sinne (yea euery sinne) as of a disease, a wound, an enemie to peace, and complaine and striue against it, for so long as sin is relished, no peace nor strength can be had.

2 Secondly, (these two euills purged out) thou must apply thy selfe to means of comfort, Of meanes of comfort, see more Psal. 43. which giue, first entrance, secondly accomplishment to thy comfort. Of the first sort, our Sauiour in the fifth of Matthew mentions these: Matth. 5.

• 1 First, pouerty of spirit, a man must first see himselfe destitute of all good, and meanes to at­taine it, and be emptied of the creature.
• 2 Secondly, he must mourne, for that leads to true comfort, godly sorrow lets in spirituall ioy.
• 3 Thirdly, he must be m [...]ke, and put vpon him a resolution of suffering any thing for righte­ousnesse sake. of god
• 4 Fourthly, bring good affections to all Gods ordinances, and draw waters with ioy out of Gods sauing wells, Esay 12. and drink of Christs wines, Cant. 2.4.

Lastly, he must get faith in Christ, cast him­selfe vpon Gods mercies in Christs merits; and thus it is gotten.

Now in the next place care must be had to [Page 13]keepe this life of spirit, as well as to get it; and to doe that,

First, a man must keepe himselfe vnspotted of 1 sinne, and not returne to folly; but if he be soi­led, still wash, make euen by euening, as in the Law.

Secondly, walke in truth and faith, still exer­cise 2 faith (to begin with that first) in meditating of, and applying the promises generall and par­ticular.

Secondly, still walke in the light, and keepe 2 thy selfe in Gods presence, 1 Iohn 1. so peace shall be vp­on thee, and the spirit will be held vp in cheare­fulnesse, is nothing heauie, nothing better, a man shall be able to goe thorow fire and water.

Thirdly, Vse. 4 this is for comfort to those that haue such a spirit; natural courage and chearefulnesse carries one thorow many things, spirituall cou­rage carries thorow all; that which nature (flesh and bloud) quakes at, grace will trample vpon; nature shrinkes at paine, grace beares it; nature yeelds to sicknesse, grace stands it out; nature buckles and bends vnder griefe, grace swallowes it vp; nature quakes at death, trembles at the racking of the sinewes, breaking of the bones, broiling in the fire, and the like, and cries out, Oh it is intolerable; grace speakes in his words, I can doe any thing through Christ that streng­thens me, Philip. 4.

And when it is put to it, then it workes most powerfully, a Christian neuer knows his strength [Page 14](rather Gods strength) till hee be put vpon it, then he findes that tolerable, which he thought to be intolerable, and there meets with greatest comfort, where he expected least, and as a man in bed (whilest he plods on the stormie weather abroad) thinkes it not to be endured, but when bee is one in it (what with busling, what with cloathes) he passes thorow it; So it is here, &c.

Oh the strength of the spirit, it is great, he is stronger that is in vs, than he that is in the world.

Magna est vis conscientiae in vtram (que) partem. cis. Oh the power of conscience both wayes, as it makes a happie estate miserable, if bad; so, a miserable condition blessed, when good.

Oh the consolations of the Lord, they are vn­speakable: the rage of fire, beasts, men, deuills, &c. doth not passe vnderstanding. Reason can fadome finite things, 1 Cor. 2.9. Philip. 4.7. but the comforts of God passe all vnderstanding: wee cannot conceiue how a man should beare such things as some haue borne; but we see they did beare them, we see our selues borne thorow those things, which we thought before vnsufferable. Therefore rest on God, hold your hearts in peace with him: Reioyce in him, and your spirits and Gods Spi­rit (ioyning together) will beare any burden that hee will lay vpon you; his promise is past, you shall not bee tempted aboue your strength, 1. Cor. 10.

Fourthly, Vse 4 blesse God for a good inside, you that have it euer blesse him for a purified consci­ence, a quiet spirit: this is your life, your meat, [Page 15]your strength, your all in all. This makes the Christian laugh better cheap than another, beare with more patience than another, liue with more comfort, dye with more confidence than another: while the heart is whole, all is well. Therefore if without thou finde no money in purse, no friend in Towne, no ease in body, no comfort in life; yet findest faith, patience, assu­rance of Gods loue within: reioyce in thy estate, blesse God for it; the estate is as the man is, the man is as the minde is, and as is the spirit; a com­fortable spirit makes a comfortable estate.

Quest. But how shall I discerne betweene na­turall and spirituall comfort?

Answ. Spirituall cheerefulnesse comes, first, from faith in Christ. Secondly, from loue to God and Saints. Thirdly, begets boldnesse in prayer, as Saint Iohn speakes.

Besides, naturall chearefulnesse may be ouer­topt by euils: First, Naturall, for our weaknesse makes vs more sensible of sorrowes than com­forts. Secondly, Carnall, for all sinne is as poison to the spirit. Thirdly, Diabolicall, not so spiri­tuall comforts.

Moreouer, a naturall spirit beares some things only, as C. Marius the cutting of his flesh, but not all, as disgraces, &c. witnesse Cato, Saul. &c. Secondly, a naturall spirit, though it bite in passion, yet is destitute of positiue ioy, peace, confidence, &c.

Thus farre of a good Spirit: now to the bad.

A Wounded spirit is a burden intolerable; Doct. 2 before I proue the point, I must shew you that mans spirit is subiect to woūds of two sorts: First, of a friend. 1 Secondly, of a soe. When God 2 wounds as a friend (as often he doth afflict the spirit, as well as the body in loue) he makes that wound tolerable, partly by qualifying, and mi­tigating the blow (for in wrath hee remembers mercy) and whereas those inward wounds ad­mit [Page 18]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 childrens peace is neuer quite taken away, faith neuer quite failes them: but when he smires as a foe, the wound proues vnsufferable to a creature, and such as would soone swallow a man, did not the Lord sustaine nature to beare it, he could not else stand vnder it. Indeed when God proceeds to wounding, the spirit would vtterly faile, did not either mer­cie or iustice in God vphold it in being.

Now that a wounded spirit is a burden into­lerable, we will proue from testimony and Rea­son, Testimony: First Diuine, here in the text, and else-where, All the dayes of the afflicted are cuilt: which if it be true of other, much more of this affliction that falls vpon the soule, Pron. 15. 15. Secondly, other testimonies, namely, from those that haue had experience of it: as 1. men, and there, First, good men: How haue the stou­test yeelded vnder this burden? How hath it ground them to dust? Heare Dauid, Psal. 32. and Psal. 51. His bones were broken as it were: How made it Iob to wish death? Iob 6. to quarrell God; others to quake, Psal. 77. to howle, Psal. 102. nay some to attempt death, some (hap­ly) to effect it.

Secondly, from bad men, how doth it terrifie them, Leuit. 26. so that they fly at a leafe; paine them, that they cast vp all their shame; and how doth it de­priue [Page 19]them not only of outward comfort, but of life, and causes them to cast themselues into hell to auoid it? How haue they wished thousands of yeares in hell, so that then they might bee eased?

Secondly, Deuills; they witnesse this truth against their wills: First, when (their consciences being terrified at the fight of Christs God-head) they cry out, Art thou come to torment vs before our time; and quake as prisoners when they see the Iudge comming. Secondly, When God pursues them, very anguish and sorrow makes them madde, and to lose all vse of their large vn­derstandings; when they would sting Gods creatures to death, and doe him and them the greatest despight, they endeuour the troubles and terrours of conscience, as well knowing this to be the most crushing and pressing euill.

Thirdly of Christ Iesus, who though free from 3 sinne inherent, yet endured the sorrowes 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 mee?) and trembled, and sweat, and bled, and groned vnder this stroake, which was so intolerable to Christ Iesus, as that the Angels of heauen came to comfort him, and the Godhead was requisite to support him, who can stand vnder? In short, wee haue heard of creatures that haue suffered the mangling of bo­dies, the ripping vp of bowels, racking of ioynts, burning of flesh, boiling in oyle, and the like, [Page 20]without crying out (My God, my God, why haft thou for saken me) but neuer heard of a wounded spirit, but either it sunke vnder despaire, or made pitious moane to God, or man, or both.

First from the causes of this wound (as it is mingled with sinne) mans selfe and Satan ioyne, Reason 1 and these be sore enemies; Satan is a fiery Dra­gon, a stinging Serpent, a cunning despightfull Aduersarie, and yet he is the least: when a man is diuided against himselfe, and wit, knowledge, memory, strength, all the weapons of nature and the enlightning spirit, are turned against ones selfe, it must needs be tedious and bitter: but then as these wounds are fruits of Iustice, they are properly Gods stroakes; and so there is not Dauid and a Goliah, nor Dauid 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 meanes of com­fort; of all diseases, those be worst, which make one vncapable of Physicke, depriue one of Rea­son, or of strength to take helpe: such are these of the spirit; A man labouring vnder this bur­den, and inwardly bleeding, is afraid to pray, to communicate himselfe, he thinks that he tempts God in it, that his physicke is his poison, at least that it will be to no purpose.

Secondly, it multiplies feares, creates feares, euer doubts more is behinde that which is alrea­die felt.

Thirdly, drawes matter of discouragement and feare from all things, as we finde in all sto­ries; if God feed, it is but to fat him for the knife; if he preserue, it is but for further iudgement; and so of the rest.

Thirdly, from the subiect, the spirit is the life 3 of all: as the light of the eye is the light of the hand, of the foot, and of all the parts of the bo­die, so the spirit is the life of all; no life in wealth, friends, estare, &c. without this; this runnes thorow all; wound this, wound all, yea this is the pillar that beares vp all; as when the sto­macke failes, legs, armes, and all parts faile; so when the spirit failes, all failes: and as in a house where is but one getter, is he sinkes, all sinke: so here, it is the spirit that purueyes and brings in all, if this pipe be stopped, no comfort streams toward vs.

First, Vse 1 this discouers the miserable folly and wickednesse of most men, who of all burdens seare and feele this least. A wounded estate, a wounded name, a wounded body is something with them; but a wounded spirit they know not what it meanes; hence this last is neuer fea­red, when the other worke trembling, nay hence conscience receiues wounds on the inside, that the ourside may be saued: men will steale to pre­uent pouertie; lye, to get out of debt; consult with Wizards, to escape sicknesse; they will giue their soules a thousand gashes to faue the skinne. Oh intolerable folly; this is to pricke [Page 22]the hand for the sauing of the gloue, nay to ha­zard ones head, for the sauing 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 mans burden (be it what it will be) is tolerable; but when God fights against vs, and there is a pitcht field within vs, that our owne eyes, and mouthes, and hands, and wits, and spirits be against vs; Oh then who can beare it? a woun­ded name, a wounded estate, a wounded legge, a wounded arme may be borne; but when God breakes the bones within, when our owne thoughts and dreames amaze vs, and wee be a terrour to our selues, and our consciences be wounded, what is then left to comfort vs? whi­lest a man hath some friend, there is some com­fort; whilest some meanes 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 pitie such a ones estate? This the state of the wounded spirit; this wound as it is piercing, so spreading, it goes thorow all the man, head, heart, side, backe, all parts ake and sweat whilest the spirit is racked; the eye sees no comfort, the tongue tastes no comfort, [Page 23]the eare receiues no comfort; all is bitter, bitter to the whole man, and the stoutest man in few dayes is but a liuing carcasse or skelleton; as there is no ease within, so no comfort without, no place (nor bed, nor boord, nor house, nor Church) no creature (nor mear, nor drinke, nor friend, nor wife, nor childe) will afford any com­fort. All aboue vs, all below vs, all about vs, all vpon vs, all within vs, makes then for terror and misery, nothing at all for ease and comfort. Oh consider this, you that make nothing, or but a iest of Conscience, and care not what yee say, what yee doe, how many Sabbaths you breake, how many lyes you tell, how many oathes you sweare, how many men you cousin, how many sinnes you swallow, so you may preuent out­ward miseries; know, there is a wound of Con­science beyond all wounds, a misery of spirit beyond all miseries, a breach of the soule be­yond all breaches, and either wound your selues with shame and sorrow for these wounds, which you haue giuen your soules, and condemne your selues 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 softned; and then you shall finde a weight beyond the weight of mountaines lying vp­on you, and wish that you had beene rather famished, or sterued, or burnt, or strangled long before, than euer you should liue to know [Page 24]what a wounded spirit meanes; beleeue it, be­leeue it, howsoeuer you finde for the present an euill conscience no burden, yet before you and it part, you shall finde Salomons words true; A wounded spirit who can beare?

Secondly, Vse 2 if conscience be wounded, make forth to haue it healed; we seek skill in sore eyes, and mouthes, and the like, let vs labour for skill also to heale conscience.

1 To this end, First, know the time of cure, viz. presently: greene wounds are soonest cured; as therefore the Toad poisoned runnes to her me­dicine, and each creature to his; so let him that hath his conscience wounded, get a healing po­tion presently.

2 Secondly, know the medicines and meanes of cure. [...], &c. Ignat. ad Polyc. &c. Satan is a Mountebancke, as appeares by his Apothecaries: some prescribe poysons, as if Similia similibus, as Papists heale a conscience with treasons: some prescribe toyes, as outward things, drinkes, musicke, and the like; some thinke to out-wrastle conscience, as they doe sicknesse, but this disease will not be opposed, neither will any medicines cure it, but onely Gods, and they in briefe are these, Faith, Repen­tance, and (in some cases) Satisfaction; for this know, as when an officer is wounded, two things must be done; first, Authoritie and the State must be pacified; secondly, the wound cured: euen so here, Conscience is an officer, first cure that; secondly, God and man too (sometimes) [Page 25]are trespassed, they must be satisfied. Now the way to satisfie the offended, is, first, submission, secondly, either substitution or restitution.

In sinnes immediately against God, we must 1 first get a Suretie, Christ Iesus, set him betweene God and vs: and there must come in faith, Ioh. 8. till wee beleeue, wee bee in our sinnes: Iohn 8. se­condly, we must submit, first confesse our sinnes, take shame to our selues, restore Gods glory; secondly, resigne our selues, and humble our selues vnder his hand, Iames 4. Iames 4 lay our neckes on the blocke, and here comes in Repentance and Restitution.

Secondly, in sinnes that immediately con­cerne 2 man, the same path must be trod, first sub­mission in diuers cases (goe to thy brother if he haue ought against thee) and secondly Restitu­tion, as in Numb. 5. Numb. 5. If thou hast runne away with this good name, restore; if with his goods, bring them backe againe: and here note, that the nearer the tye is, the worse the trespasse; there­fore the childe that robs his father, is a greater theese (cater is paribus) than he that robs by the high-way: so the wife (howsoeuer nature giues an interest in goods for proper vse, and contract more according to particulars agreed vpon, and something may be presumed vpon where is no exception) yet for wiues to giue where is no need, against husbands minde, beyond his estate, and so forth, is vtterly vnlawfull.

Thirdly, consider the method & order of cure, 3 [Page 26]still we must to God, he is offended, he only can worke peace, therefore we must looke to Christ the Brasen Serpent, and weepe ouer him; but yet if man be trespassed, wee must first to him: God would haue his worke tarry, till there be a purpose (at least) of being reconciled to man: therefore be first reconciled; secondly, desire his prayers, Iob last. as Iobs friends did his. Thirdly, apply to conscience, as hath beene said, first plucking forth the sting of sinne, then washing in Christs bloud; and for the future, keepe the heart aboue all keepings, as yee doe the eye in the middest of chasse and dust; for as the eye is subiect to infinite distempers, so is the consci­ence and spirit.

1 First, there is a disquieting of the spirit, which vsually proceeds from vnwatchfulnesse, and that in three cases; First, when a man guards not the heart against euery sinne, for sinne hath a dis­quieting nature, and is fretting like poison. Se­condly, when hee neglects meanes of comfort (as the stomacke is troubled with ouer-fasting) or else, thirdly, vses them sleightly and formal­ly: so the spirit waxeth first dull, secondly sad, thirdly sorrowfull, as the Apostle implies in his Epistles; therefore watchfulnesse must be vsed in things sinfull, lawfull, and indifferent.

2 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, darknesse makes one feare­full, [Page 27]and causes errour. Secondly, when his conscience seemes to be greater than his know­ledge, as in scrupulosities. Thirdly, when hee cannot put a difference betweene himselfe and Satan in his temptations and abhorred sugge­stions; Of this see notes on Iames 4. hence come horrours perplexities, these must be preuented, 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 3 is vsually done by sinnes against light and know­ledge: there is a threefold light belonging to Gods children: First, one of nature which is im­planted, sinnes against this sting, as vnnaturall lusts, murders, & the like. Secondly, one of Scrip­ture, and acquired (rather reuealed) light, sinnes against this wound so much the more, by how much the more cleare the euidence is; the most euident truths are the first principles (which proue, but need no proofe) thus, first, it is a sting­ing sinne to deny the Scripture; secondly, to reuege expresse truths therein contained, or to disobey things daily vrged: thirdly, of grace or infused light. Thus when a man sinnes against knowledge, purpose, vow, grace receiued; this is fearfull, and makes many thinke, that their sinnes are vnpardonable and against the Holy Ghost.

Fourthly, there is deading and searing of the 4 spirit: as the body is subiect to two kinds of dis­eases [Page 28]and maimes, some that affect and afflict sense, some that depriue of sense, as violent blowes, palsies, &c, so is the spirit also. Now this is the most fearfull case of all, and comes to passe three wayes: First, when men commit some horrible sinne which strikes out the eye, or layes one for dead, like a blow on the head. Se­condly, when they shunne all meanes of awake­ning conscience, runne from the Word, from Saints that admonish, from thoughts of death, &c. Thirdly, when they force conscience, and vse all meanes to stop its mouth, and to crush it for euer: this is as searing after cutting, when a man neuer meanes to haue the part againe, but to take away all sense; feare these diseases a­boue all.

Thirdly, Vse 3 this may be for comfort to those whose consciences are not wounded.

Quest. What is the difference betweene a spirit healed, and a spirit deaded or deluded?

Ans. 1. Looke to the meanes and medicines healing, whether our peace arise from faith, re­pentance, the word. 2. A healed conscience is pure and cleare throughout, the other spirits make no conscience at all, or onely 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 prayes to God; the rest are stiffe, and shun all questions. 4. A hea­led spirit pities others; in this case the dead heart cannot abide the name of conscience, but saith [Page 29](as Pilate, what is truth? so) what is conscience? the deluded spirit is fierce towards all but those that be of his minde, as all Heretickes and Schis­matikes proue. Now if our pulse beat right, and we haue the comfort of a sanctified consci­ence, keepe it, by two meanes: First, by selfe de­niall, a man must deny himselfe in his meanes (riches, friends, &c.) Secondly, in his hopes and owne worth; first, be nothing in himselfe; se­condly, expect all from Christ; thirdly, in his sense and feeling, he must winke and put him­selfe into Gods hands, that is, liue by faith, as Luther did, rest on the naked Word without any pawne, as Abraham did.

Pitie the wounded spirit; Vse 4 if we heare that a man hath broken his leg or arme, we pitie him, how much more should we bleed with the bro­ken heart and bleeding spirit; and furnish our selues, first with wisdome, that so we may be able: secondly, with loue, that so we may bee willing to succour such, See notes on Psalm. 43. Rom. 15. but more of this else­where: therefore here an end.