THE BLESSEDNESSE OF A SOVND SPIRIT WITH THE MISERY OF A VVOVNDED SPIRIT Where first a sound Spirit is described and differenced and Lets discouered Helpes prescribed By ROBERT HARRIS LONDON Printed for I. Bartlet and are to be sold at his Shop in Cheap-side at the signe of the gilded Cup. 1628. THE BLESSEDNESSE OF A SOVND SPIRIT PROV 13.14 The spirit of a man will sustaine his infirmitie but a wounded spirit who can beare 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 these words The spirit of a man will beare out his infirmitie The disswaded euill is next subiouned in 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 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 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 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 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 which mans spirit is capable of Expounded One naturall arising from the goodnesse of mans naturall temper in body bloud spirit and which is that which beares the vsuall name of chearefulnesse A second morall arising from the exercise of morall vertues especially high and heroicall vertues which breed a kinde of solace and contentment in the exerciâ—… and worke delight Thirdly Spirituall arising from the presence 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 â—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 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 iâ— peace within hee can say the Lord gaue children the Lord gaue eattell 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 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 pâ—… vpon any sinfull termes so that whether they be euills feared or felt euils growing from out selues or others a comfortable spirit receiues 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
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. THE MISERIE OF A WOVNDED SPIRIT PROV 18.14 A wounded spirit who can beare 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 Secondly of a soe When God 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 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 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 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 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 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 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
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 you you must dislodge and discard two home-bred 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 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 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. 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 Secondly he must mourne for that leads to true comfort godly sorrow lets in spirituall ioy Thirdly he must be mâ—…ke and put vpon him a resolution of suffering any thing for righteousnesse sake of god 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 keepe this life of spirit as well as to get it and to doe that First a man must keepe himselfe vnspotted of 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 faith to begin with that first in meditating of and applying the promises generall and particular Secondly still walke in the light and keepe 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 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 vtramque 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 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
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 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 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. 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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 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 spirit as the body is subiect to two kinds of diseases 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 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 FINIS