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
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
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