conscience in man which is every way spirituall it is most aptly named spirit and this is the spirit which is so able to sustaine a man under his infirmities Now this spirit of man commeth Mans spirit considered tvvo vvaies under a double consideration 1. Of Originall Creation 1. In its Creation as it was mans before the fall in full vigour and rectitude and so it was specially usefull and serviceable unto Adam that had hee beene put unto it the Omnipotencie thereof would have borne the greatest of burdens a sparke whereof is to bee found and may bee seene in many meere naturall men whose spirits retaine such strength in them that they have endured many crosses and manfully received the charge of many and great calamities thinking the chiefest point of vertue consisted in bearing crosses and devouring injuries they have I say gone farre in this worke of enduring outward calamities although failing in the right manner and the right end of the same 2. Of spirituall qualification â— In its regeneration the spirit of a man as it is renewed by grace is strong to doe much and to suffer much it is of such incredible might that it doth and will support in the midst of all trouble Grace is a creature enlivening the spirit enlightening the spirit and so assisting the spirit of a man that it over-masters the feare and the feeling of afflictions upholding a man in being in liberty in confidence and in cheerefullnesse under all and any even the greatest infirmities that may or can befall him flesh and bloud will tremble at that trouble which grace will trample upon nature will shrinke at that paine as intollerable which a sound and sanctified spirit makes nothing of in comparison Note Yet mistake me not I doe not say that calamity shall not be felt by a sound spirit there is a burden in every crosse and a kinde of weakenesse in every spirit No chastening for the present seemeth to be joyous but grievous Heb. 12. 11. But the thing I aime at is this Doct. That when conscience within man is truly good it is mighty to beare up a man from sinking and fainting under the present crosse Suppose the crosse to come in its full weight and to be heavily laid on a man by the hand of God yet there shall be such a supportance from a good conscience unto man that the burthen shall scarse be burthen some it shall never become over-burthen some a man by it shall be kept from being slavishly dejected or overwhelmedly fearefull the spirit shall not faile before the crosse No calamity shall overdaunt or overcome such an one the Text saith it will sustaine the infirmity the holy Spirit doth not speake of it as a thing possible or probable onely but reall and actuall as having a certainty in it and the truth of this you may observe two waies 1. In the sentence of Scripture 2. In the soundnesse of argument For the Scripture in one place it saith Nay in all these things we are more then conquerors Rom. 8. 37. Behold a strange truth of speech They were killed all the day long for the sake of Christ and accounted as sheepe for the slaughter there was humane infirmity in extremity and yet they were conquerors more then conquerors and that not in a few of these but in all these things here is the exceeding sustaining of the spirit In another place its written We are troubled on every side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroied 2 Cor. 4. 8 9. infirmitie was great upon these men and yet not over matching none of all these miseries could bring their spirits under misery but as the maine Ocean swallowes up the overflowings of all other rivers and as the well rig'd ship beares its owne burthen stoutly in the midst of a most tempestuous sea so their sanctified spirits did receive all and sustaine all these calamities being in nothing terrified much lesse by any thing overcome David Iob Paul and the holy Martyrs are readie to witnesse unto this truth but wee will spare them for this time Reason Shewing unto you in the next place that it cannot bee but that a spirit in soundnesse doth and will support under humane calamity for 1. A spirit in goodnesse is a spirit of strength and power it is of incredible invincible might when I am weake then am I strong saith Paul 2 Cor. 12. 10. the strength of a gratious spirit is the strength of God made perfect in weakenesse verse 9. it is no weakenesse that is able to overmaster it power is too hard for weakenesse as light is overmatching to darknesse all humane calamity to a sound spirit is but infirmity it therefore beares it were it strength and might then the case might be doubtfull as in all cases where power and power meet but here is power against weaknesse and therefore no marvaile if it beare up and overcome 2. A spirit in goodnesse is a spirit in comfort and cheerefullnesse it is fortified with the sense of Gods favour and made comfortable with divine consolations yea and it is such a 2 Cor. 1â— 10. lightsome temper that it takes pleasure in infirmities rejoyceth Rom. 5. 3. in tribulation yea and accounts it all joy when it falls into divers James 1. 2 temptations Now the joy of the Lord is the strength of the soule Neh. 8. 10. and who so are filled with it can live in death sing in prison and with much courage and constancy beare up and endure any calamity 3. Such a spirit is a patient spirit and patience is a bearing up grace it willingly stoopes downe to the crosse and as readily takes up the crosse it doth beare quietly and with admirable submission all the stroakes of Gods hand and thinketh no misery greater then is deserved or more then can be borne and hereupon it is the strength of a man in the evill day a man without patience is no more able to beare any the least crosse then a man can beare a burden without a paire of shoulders but when patience possesseth the soule and spirit of a man all burdens are overcommingly and cheerfully borne 4. A sound spirit is a contented spirit and contentment giveth unto a man three things for his upholdment under the present calamity 1. Setlednesse and staiment Three things in contentment upholding the spirit of minde it is the soules quietation under all trouble making it still and silent freeing it from all those murmurings repinings and disturbances wherewithall naturally it is hurried up and downe like a ship in a storme 2. Delightfullnesse and complacencie of soule it doth not onely compose the mind unto any condition by an holy pliablenesse but it yeelds unto man an approovement of his condition that a man shall see such a goodnesse in it unto himselfe that he shall be well pleased without no way quarrelling at
is too late 2. Recourse unto contrary medicines there are many false and deluding medicines unto conscience and there are many medicines which are vertuall but yet not sutable all medicines heale not all diseases wee see in experience in bodily wounds which are but small and little to looke to if that a contrary medicine bee applied to it it doth enrage it and increase it and continue it many times unto the death of the patient and thus if men in and under their spirituall wounds will runne to the use of such druggs and playsters which may onely for a time damme up the sense but not make upthe wound they may long and long continue under the wound and cry out of their wounds you may no more think to heale the spirit by sin then by adding piles of wood Simile to extinguish flaming fire beleeve me it was not Sauls musick which could tune his jarring spirit nor Belshazzars cups which could blot out the sense of the secret hand-writing it is not your mad miâ—th or joviall companions or worldly imployments that can take of your sadnesse of spirit they may put of from some horror for the present but they double horrors in their returne even as cold water doth the heate in a burning feaver 3. Illnesse of diet diet is much in continuing of bodily wounds there are meates and drinkes which men must abstaine from if that they intend to be cured and 't is as true in the spirituall Surgerie if that wee enlarge our desires after for bidden fruit and delight to feed upon sinfull husks and will be doing that we should not we may thanke our selves for the smart of our wounds is it the way to be rid of a wound to vexe it and to feed contrary to it 4. Selfe-nicenesse men are many times so tender and indulgent toward themselves that they will be healed onely by soft words and the covering of a faire cloth they will not submit themselves unto the painefull searchings of the Law but they are in this cruell to themselves and out of selfe favouring do make their misery larger and longer 5. The life of sense which is open to all winds and the keeping open of all wounds within the soule my meaning is this that when Christians do place the disposition of God towards them and judge of themselves according to the condition of their own feelings and sensible apprehensions this is that which doth greatly keepe up the wound of the spirit for now the soule being under its ebbings and finding the channell in a manner drie so as he cannot see what he was wont to behold begins thus to reason surely God is not my God in grace and mercy for I cannot finde him in his love to me as I was wont to doe which condition is full of suspense and feare and doubting and must needs continue the wound 6. Harkning unto Satan if a man doe beleeve the divels testimony and information touching his estate and condition and take up all his speech upon trust for truth he shall keepe himselfe in bleeding wounds the more Satan doth tamper with our condition and take upon him to judge of our sins and services and temper and standing the more sad and doubtfull will our condition be I say if wee shall put the issue of our condition upon the determination of Satan and all his interpretations and decisions shall bee gospell with us Lord how shall wee bee tossed too and fro and where there is no rest how can there bee the healing of the wound Vse 6 Quit your selves as speedily as you can from the wounded spirit I speake to all such who labour under this wounded spirit 1. Do not you unwisely cast off all hope of cure and despairingly conclude against all your comforts know 1. That the best of Gods Saints have beene under the grievousnesse of this wound and that in as fearfull and terrible a manner as any of you can possibly bee and they have received their cures 2. That the greatest of our spirituall wounds suppose them to bee more setled and permanent wounds are capable of cure and may bee cured God which hath healed this wound in many of his deare children and is the wise and able Physitian Three meanes to get out of our wounded estate for his people can and will heale all the wounds of our spirits and it matters not how great and grievous the wound bee if God be Surgeon Ier. 17. 14. Hosea 6. 1. he can heale one as well as another and all wounds assoone as any and therefore say not my spirit is greatly wounded but rise up to the cure and learne in the next place 2. To be willing of cure I know that there can be no pleasure in staying under wounds unto any wise man yet as many are ignorant of the true remedies so many are very unwilling to use those remedies provided and prescribed for their cure wee finde in some people such refusals of offered comforts such sleightings of able counsels yea and such shunnings of soule-searchings that it makes us to feare them and of many of them we may say wee would have cured Babell but she would not be cured Ier. 51. 9. and rest not heere but Thirdly learne to follow the waies and meanes prescribed for your healing there is balme in Gilead and a poole at Bethesda There are five things to be done if wee doe intend the curing of our wounded spirits 1 Open the wound and Physitians enough among us onely wee must take the course and addresse our selves 1. Unto the opening and searching of the wound it is not enough that we have a view of our wound in generall seeing that we are sicke and aile ill but we must finde out the particular maladie in the speciall reason of it and therefore you must suffer the Ministers of God to goe to the quick and to launce and lay open all there is a holy incision to be made into the wound of the spirit by Gods Law this doth finde out and open the particular hidden and malevolent humour of the soule and it is your duty to let the Law into your hearts that so it may have its perfect worke blesse God for a searching Ministerie and deliver up your selves to that word which maketh most inquisition into your wound the word that doth most wound you for the present it will by Gods blessing be a meanes of the after curing of you 2. Unto the washing and 2. Wash the wound cleansing of the wound there is a great deale of filth that falls into mans spirit in the wounding thereof which of necessity must be washed away or no cure will follow who so is not willing to be rid of sin that as extreame filthinesse doth lodge within him hee shall never receive the right cure of his spirituall wound it is sin which is the core of the ulcer O remoove it in the guilt of it and remoove it in the
trees of one growth nor all Christians of equall grace to some is given a greater to others a lesser measure of grace grace in one is much and strong in another little and weake sincere in both but absolutely perfect in none Note with mee two things Graces are two waies considerable 1. That all degrees of Christians doe agree together 1 Quaad esse habitum in the substantiall part of grace every man hath the same spirit of holinesse knowledge faith repentance love c. is alike in them all flowing from one and the same common fountaine 2. That the varying of 2. Quoad operari exercitium Christians is much in the active part of grace they may have their severall agilities so as one man may know more then another one man may pray more fervently and frequently then another and so is it in the rest of all required duties meethinkes that it is with Christians in this case as it is with men in nature every man Simile hath a soule and faculties from that soule and actions issuing out of those faculties yet every man is not equall in the expressive waies of nature But you will querie whence A question about the causes of inequality of measures and operations of graces in Christians doth this inequality of graces and holy operations arise I answer not from nullity and falsenesse of grace as weake Christians do surmise but 1. From the wise dispensation of God who giveth grace to every man according to his owne good will and pleasure and followeth his owne measures with the same proportion of assistance 2. From the variety of particular occasions every Christian hath not alike forcible occasion to exercise his graces given him 3. From the variety of particular ends God intends some Christians for some singular end and services to which hee fits them by the great improovement and use of their graces 4. From the variety of particular assistance every man hath not at all times an equall gale or breath of the Spirit to enlighten affect excite and draw them onward 5. From the variation of naturall tempers bodily constitution conduceth much to the actions of the soule 6. From the sinfullnesse and carelesnesse of some Christians above others when as thorough the conceit of the eminency of their graces they doe swell with pride when they cannot bee thankfull for graces and abilities formerly received when their imaginations are meane of graces bestowed they thinking that they will not serve turne to their salvation in a word when they are inconstant in duties and doe not stirre up the graces in them wisely watching the motions of the Spirit and improoving the seasons of grace this is the thing which occasioneth the inequality spoken of 10. That no man misseth of Heaven for want of measures but for want of the truth of grace I grant a Christians consolation lieth much in the comparative degree but his salvation is in the positive degree of grace though one Christian cannot beleeve as strongly as another yet beleeving hee shall bee saved as well as another littlenesse and greatnesse of grace doe agree in saving issue a weake and a soare eye in the Israelites did behold the brazen Serpent to health as well as a sound and cleare eye the hand of a little childe can lay hold of a pretious Jewell given unto it just so is it here difference in proportion and in operation of graces may stand with truth of grace and assurance of Heaven one man rides faster then another yet both meet at length in the same Inne one ship makes more speed then another yet both put in at the same harbour and one Christian hath more grace and doth more duty then another yet both shall meete in one Christ and Heaven CASE V. Of failings in duties WHen Christians doe looke upon their services publike or private which they doe performe unto God they finde many failings especially in the manner of their performance Lord with what dullnesse and deadnesse and distraction of spirit doe Christians pray and heare and meditate and humble themselves c. upon this doe many Christians mis-judge themselves concluding against their selfe sincerity and soules comfort now nothing is well done by them and why should they pray and reade and heare and receive Sacraments any more it is but sinne that they doe and it will but increase their judgement this is a bitter and most desperate remptation and once given way unto it doth leade a man farre into sinne and trouble for when once a man taketh exceptions against himselfe for doing duties that he will put himselfe out of the way of duty how easily doth he make himselfe a prey unto Satan To the releevement of the soule under this burden I shall Five setlings against failings in duties yeeld you these meditations following 1. That the best of Gods servants have beene are and may bee indisposed in holy duties though the spirit of Peter bee willing yet the flesh was weake Mat. 26. 41. and there being contrary lustings of the flesh against the Spirit a Christian cannot doe the things he would O how doth flesh clog and dull the best of Gods Saints there is within them a living spring without a lively operation the spring I say is open but the operation narrow so as it is with them in the manner of their performing duties as it is with a sicke man hee would faine Simile walke a turne about his chamber but alas hee cannot doe it his body is so weake 2. That there is a wide difference betweene a heart that is dead unto duty and a dull and indisposed heart in duty a dead heart wants a living spring and is contrary unto all duty as it falls off from duty so it gives it selfe an allowance and dispensation in the same and can and doth find no trouble within it selfe under all non-performances of duties whereas a Christian under all his unevenesse in duties hath an inward intention and inclination unto duties such men in their dullest times and greatest indispositions see not more duties then they would doe and are grieved because they cannot doe duties in a more lively and spirituall manner such stand up from the dead and are ready for divine emploiment there is a praying spirit in them so as they can say with Paul the good Rom. 7. 19. that I would I doe not There are two evidences when the bent of a mans heart is for duties in a living and right way First when a heavie kinde of performing duties is displeasing and contrary unto the frame of the soule and spirit of a man such men set upon duties sorrowfully and performe duties with feare and rise from duties humbled greatly blaming themselves for the heavinesse and distraction of spirit which they observe to bee in themselves Secondly when the desires are rising out of the state of indisposition such men easily fasten upon the waies of quickning
want of all grace and thus the godly faint not 2. Another arising from the weaknesse of grace by the opposition of temptation and corruption And thus the godly may faint in part but they shall come to a recovery of themselves againe it is with the godly in their sinkings under afflictions as with a man that is skilfull to swimme at the first when hee is cast into the water he is over head and eares and the whole body is covered but by and by hee riseth up againe and swimmes upon the water commanding the water under him whereas it is with a meere naturall and carnall man in his sinkings under afflictions as it is with a stone cast into the deepe there is a great noise made but he sinketh lower and lower and never riseth up againe Vse 2 To examine the strength and sufficiency of our spirits to our enabling under the crosses wee suffer tell me not so much of the greatnesse and grievousnesse of your crosses which you are quick enough to doe but answer me what is the spirit within you and how doth it serve and helpe you can it and doth it sustaine you rightly bearing the burden for you I yeeld 1 That some mens spirits can do sleight crosses and seemingly they make nothing of them but with the Leviathan they laugh at the shaking of the speare but this is an argument of an evill and naughty spirit not to be sensible of Gods hand and rod. 2 That men carnall and formall to outward seeming are marveilous hardie in temper and stout in spirit and have without flinching or fainting passed thorough many afflictions and endured extreame torments when alas they have brawned themselves or a spirit of slumbering and benummednesse is cast upon them and for some selfe aimes they have onely restrained passion in the meane time they doe remaine destitute of all positive joy peace and confidence and want the assurance of the goodnesse of their spirits in bearing the crosse befalling them Quest How may a man know that by a sound and good spirit he beareth the crosse and calamity which God layeth upon him Three signes of a sound spirit upholding man under the crosse Answ By these Signes 1. When the cause of suffering is good a good spirit cannot beare up in an ill cause when a man suffers as a murderer â— A good cause or as a thiefe or as an evill doer or as a busie body in other mens matters as it is written 1 Pet. 4. 15. Now conscience cannot uphold but when a man suffers as a Christian and is reproached for the name of Christ conscience can and doth uphold as you may reade in the 14. and 16. verses of the same Chapter we see the stoutnesse of the Apostles enduring the lash and the prison was grounded on this that they were counted worthy to suffer shame for his name Acts 5. 41. 2. When the carriage under 2. A good carriage the crosse is becomming a good spirit which carrieth a man under Six waies of the spirits carrying a man under the crosse the crosse 1. With silence stopping inward frettings and outward murmurings against the Lord making a man to say yet my soule be silent unto the Lord it layeth the mouth in the dust and dares not open the mouth against the Lord to charge him foolishly 1 Sam. 3. 28 29. Psal 39. 9. 62. 5. 2. With submission and subjection the soule is low and very humble poore and exceeding empty the man is cast downe under Gods hand and will saying it is the Lord let him doe as it seemeth good unto him 1 Sam. 3. 18. 2. Sam. 15. 25. 3. With thankefullnesse the man can kisse the rod and blesse the rod and say with Iob the Lord giveth and the Lord taketh away blessed be the name of the Lord Iob 1. 21 22. 4. With religion making God as lovely and good and worthy to be praised prayed unto under calamity as at any other time of prosperity a man under the power of a sound spirit doth loose much of his sinne nothing of his godlinesse I dare say he is more quick and hearty in his devotion then at other times the soule doth now settle it selfe upon spirituall imployment and is taken up with God Is any man afflicted let him pray Iames 5. 13. 5. With humiliation now a man shall finde the guilts of his sinne and doth consider the deserts of his sins he can and doth weepe more for the sinfullnesse of sinne then for all the evills he doth sustaine and endure he well knoweth that man suffereth for his sinne and that sinne deserveth more evill then God inflicts upon his children and that the evill of sinne being the greatest of evills can never be sufficiently bewailed 6. With hope waiting upon Gods time and pleasure for deliverance out of trouble expecting that great good shall happily befall him in and by all the troubles which he endureth he considers that as the Bee hath his sting so hee hath his honey and crosses have their comforts in the latter end as well as bitternesse in the beginning Note I say such men doe put themselves into the covenant and promise and will keep themselves there they doe see the Covenant going along with them in their trialls and troubles and doe beleeve that a little assured good is above a great deale of sensible evill and this is the moderation of their spirit in and under the rod. 3. When their comming out 3. A good issue of trouble is glorious and gratious a sound spirit doth beare afflictions with power unto profit and carrieth all painefull evills with soveraigne good unto it selfe so that when a Christian is at the end of his trouble and tossings he shall set downe with great cost and recompence having the great fruit of his patience even blessed is he that endureth and the Spirit of God and glory shall rest upon him he shall say with David before I was afflicted I went astray but now have I kept thy word Psal 119. 67. And it is good for me that I have beene afflicted that I might learne thy statutes verse 71. Neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12. 11. if we can finde any good by afflictions that our proud hearts are humbled that our corruptions are weakned and wasted that our graces are quickned and enlarged and that we are in any degree made more holy and heavenly this is an argument unto us that we have borne all our afflictions by the strength of a sound spirit Vse 3 Labour that there may bee found within you a good and a sound spirit to beare you up under your troubles we know not to what times of tryall God hath reserved us wee may meete with the crosse and calamity may be our portion wee know not how soone and then strength to beare will doe well but know that there is nothing
Shut carnall security out of doores 2. Avoide all occasions of sinning play not upon the hole of the Aspe and come not neare the den of the Cockatrice 3. Wisely withstand temptations unto all sin and wickednesse 4. Keep close to the rule in a holy and religious practise 5. Give contentment unto conscience in nothing willingly offend or displease it this is the wages that is due unto it for sustaining our infirmity we are not to displease such a friend that beareth all our costs and charges and taketh upon him the burden of all our cares and doth not conscience much more for us Learne then 1. To give God The contenting of conscience stands in 2. things content in the pleasing of God you greatly content conscience the servant hath no reason to bee offended all the while his master is quieted 2. To promote conscience in its power unto its place conscience must bee more worth unto us then the world wealth must not buy it worship cannot equall it and wee must not preferre the pleasing of men or our selves unto it it is the discontent of conscience to bee undervalued or to bee put off at low rates and surely if the governement of conscience bee despised it cannot bee pleased conscience is conscience and will and must bee knowne and acknowledged to bee conscience you must heare and obey conscience goe and doe what conscience enjoyneth wee must worke and stop and feare and hope and give and lend and restore when conscience bids us conscience must not be crossed and vexed by us wittingly or willingly it deserves better of us 6. Prevent the wound and torment of it take care that you make it not terrible and troublesome unto your selves if it be your burden how shall it then be able to sustaine your infirmity we reade forward in the Text a wounded spirit who can beare THE BVRDEN of the spirit under its wounds But a wounded spirit who can beare HEere wee have the impotencie of mans spirit against inward perplexities laid down by way of an interrogation which is a most vehement Negation who can beare i. e. no man can beare it in which words the Holy Ghost doth teach us these two things 1. That the spirit of man may be wounded 2. That the wounded spirit is insupportable Wee will begin with the possible estate of the spirit or conscience of man which is this Doct. 2 That it may come under great and fearefull wounds I am Mans spirit may be greatly wounded poore and needy and my heart is wounded within me saith David Psal 109. â—2 and againe he tells us that his spirit was overwhelmed within him Psal 142. 3. we finde wicked men and good men wounded in their spirits unto great vexation I shall briefely open unto you three things 1. What a wounded spirit is 2. The difference of the wound in the good and bad 3. The grounds and causes of this wound For the first know that a wounded spirit is a spirit which A wounded spirit what for the time doth sensibly suffer miserable and in a sort hellish evills in a distressefull uncomfortable fearefull restlesse and desperate manner There goeth to the making of the wounded spirit these things 1. Miserable and in a degree hellish evills I say that innumerable evills doe compasse the soule it is not one misery but an army which doth at this time follow a man thou renewest thy plagues against me and thou increasest thy wrath upon me changes and armies of sorrowes are aginst mee saith Iob 10. 17. the soule is cast into a peck of troubles and into the abundance of calamity yea and it is such kind of misery which nothing can better represent and shaddow then the very paines of the damned the soule for the time feeleth that gnawing worme and lieth as it were boyling and frying in hell fire there is no torment like unto it it goeth beyond all having a fullnesse and exquisitenesse of misery in it 2. The feeling of those miserable evills a man hath now his conscience opened and is made to know and apprehend the extremities of miseries which now lieth upon him even with fullnesse of weight the spirit of man is living and very tender and misery and distresse is felt In a seared conscience there is nothing but senselesnesse for that is past feeling Ephes 4. 19. but in a wounded conscience there is some life and tendernesse the practicall notions are not quite extinguished the naturall light is still burning and indeed miseries would not be miseries unto us did they not touch us to the quick 3. The manner of the apprehending of those miserable evills which is every way most grievous for First of all it is with much distrosse of foule the soule is thereby filled with unspeakeable Psal 77. anguish and paine it is as it were put upon the rack and putto torture and torment in extremity my soule is soretroubled saith David Psal 6. 3. there is such a strange oppression upon the spirit that the heavinesse of it is unto death Mat. 26. 37. Secondly it is without all comfort unto the spirit it is all darknesse without the mixture of light the spirit of a man is so drunke up that it now wasteth it selfe in daily heavinesse O that my griefe were well weighed saith Iob 6. 2. My soule refused comfort saith David Psal â—7 2. a man under the wound of conscience is so under the power of discomfort and so swallowed up of heavinesse that the soule can enjoy no spirituall or naturall comfort for the time every thing doth terrifie it nothing doth comfort it Thirdly it is a spirit filled with horror and feare and that not only in the apprehension of present misery but by the expectation of more and future evills the wounded spirit is a spirit of horrible bondage and keepes a man in bondage to servile terrors trembling thoughts the dreadfull sound is alwaies heard and such men doe create meditate and multiplie feares the spirit of trembling doth so overtake them that they are a terror unto themselves they daily apprehend nothing but guilt and wrath and death and hell and damnation Iob 15. 21. Deut. 28. 65. Dan. 5. Ier. 20. 4. Fourthly it is full of unquietnesse and daily tossings and tumblings it is exceeding restlesse and raging O the disquiet of a wounded conscience the sea in time of tempest is not more raging and rowling madnesse is not more working and unquiet the plague and other impetuous diseases are not more vexing and restlesse to a man then a wounded spirit is Thou keepest mine eyes waking saith David Psal 77. 4. When I held my tongue my bones consumed thine hand is heavie upon me day and night Psal 2. 3 4. My sore ran and ceased not in the night Psal 77. 2. Why art thou so disquieted within me O my soule Psal 43. 5. Lastly the spirit is cast into the devouring gulfe of desperation such under the feeling of their
spirituall miseries doe conceive a desperatenesse of condition such do now begin to damme up all the springs of mercy and drie up the bloud of Christ and close up the doore of grace against themselves and that I may not bee mistaken in this point note with mee two things Note 1. That in strictnesse of divinity wee are to make a difference betweene a wounded and a desperate conscience the one runs beyond the other in many things 2. That in every wounded conscience Desperation in every vvounded conscience compleatly or incompleatly there is a degree of desperation sometimes and in some men it runneth in more compleatnesse when men take their sinnes in such an high manner and with such an over-reaching power as that neither mercy can or will ease them they set an eternall night within their soules without hopes of a morning framing to themselves an utter impossibility of pardoning mercy as Caine Gen. 4. 13. and Iudas Mat. 27. 5. and this is a distresse Note of distresses and a greater evill then the disease it selfe Sometimes againe some men under the wound of the soule are more incompleately desperate they onely thinke and feare that God will cast them away and shut up his mercies and loving kindnesse from them heare they lie languishing and bleeding and are only holpen with this that though they cannot apply yet they dare not deny unto themselves Gods mercy and Christ in merit and this was the case of David under his wound Psal 77. 7 8 9 10. 4. The time of mans feeling this misery and calamity I know well that the wound of the spirit is graduall in some it is more then in other and it hath not alike continuance in The degrees and the continuance of this woūd in men different all in some it is but for a little space they quickly recover of their disease and attaine refreshment and comfort as we may see in Peter he went out and wept bitterly there was his wound in spirit but hee could speake comfortably and confidently to Christ after his Resurrection this shewed that he was not long in the agony Paul lay three daies in the affliction and distresse of spirit and then least hee should bee swallowed up of too much sorrow Anani as was sent unto him to refresh and comfort him But as God gives speedie ease to some so hee is pleased to let others lie a longer time under the perplexities of a wounded spirit David cries out shall I never bee remembred Psal 19. 1. My soule is sore troubled but Lord how long wilt thou delay Psal 6. 3. Now let the time be shorter or longer All the daies of the afflicted are evill Prov. 15. 15. and all the while a man doth feele this evill so long the wound doth remaine 2. Wee must know that though the wound of conscience is incident unto good and bad yet it is with a great and wide difference the wounds of spirit in wicked men are 1. Legall they spring up in the soule from the terrible operation The difference that is betwee◠the wound of the wicked the wound of the godly in 5. things of the law within their soules the Law of God hath an extreame curse written in it and this it writes in the conscience of every wicked man I say by its spirituall vigour it gets within the conscience of a wicked man and so the wound is made there is no worke of the Gospell as well as of the Law but all is done and made by the Law alone in all unregenerate men 2. Paenall and judiciall such men lie under the justice and wrath of God and for feare of hell and punishment are most of all cast downe so that were there no punishment to bee endured it were not the displeasure or offence of God by sin that should amaze them My punishment is greater then I am able to beare saith Caine Gen. 4. 13. whereas the wound in the godly is paternall and penitentiall a fatherly chastisement of God for tryall wherein the childe of God is wounded most at heart by the deepe apprehension of his sinnes and the displeasure of his Father against sin or 3. Violent the wound in them worketh with more and greater violence having more of the fire of hell in it such men are wholly under the terrors of the wound having no assistance from God no hope of ease no glimpse of light and no allayment by the saving power of the Gospell which the godly doe finde first or last more or lesse in degree 4. Mortall the wound in the issue prooveth desperate and incurable and though for a time their spirits may be benummed by the application of false meanes that so there may seeme to bee a cessation of the raging thereof yet the wound remaineth still they carry it with them to the grave to the judgement seate of God yea and to hell it selfe whereas God doth in due time and by good meanes make a compleat cure of all the wounds in the spirits of his there being no disease in their soule but as it is possible of cure so it is actually cured 5. Hurtfull the wounds of wicked men do them no good but hurt they are hereby driven from God and fall away more and more whereas the The benefit of spirituall vvounds in the godly serve in 6. things 1. Sense of sin Three vvaies of feeling sin wound in the godly is an occasion of much good unto them by the wounding of their spirits they are wrought unto these six things 1. Sensiblenesse of the bitter and sad effects of sinne God hath waies enough to make his feele their sinnes as his Word which strikes hard on the eare threatning sinne and wickednesse then if men hate reproofe and harden their hearts God hath his rod he sheweth man his judgement and in that mans sinne and his anger by which if man will not learne righteousnesse and feele the bitternesse of his sinne then troubles arise in conscience that shall be awakened and dis-eased that shall come upon man with feares and horrors for the sins that hee hath committed so that hereby he shall bee made to possesse the sinnes of his Job 23.26 Psal 51.3 youth and to know his own wickednesse as Iob and David did 2. Humility and emptinesse 2. Humility of soule of soule the wounds of the spirit doth weaken the proud and perverse conceits of mans owne strength and righteousnesse God by these doth make men vile in their owne eyes and opinions it is strange to see what rising humours are found in the godly before the wound befalleth them their blood is exceedingly over-heated but now by an humbled spirit God doth worke them to an humble spirit carrying them as to sin deniall so to selfe deniall 3. Enquiry after sinne these 3. Search after sin wounds of the spirit doe make us reflect on the evill of sinne and to search more seriously and narrowly into what wee
witnesse David Psal 32. 3 4. Hezekiah Ezek. 38. 13 14. and holy Iob in his whole History and Christ himselfe suffering this wound without sin in his humane spirit cried out under its burden My God my God why hast thou forsaken me and it cannot Reasons prooving the burden of a wounded conscience are seaven be otherwise if we consider these reasons First a wounded spirit is a burden unto it selfe why hast thou set me as a marke against thee so that I am a burden unto my selfe saith Iob 7. 20. Now all wounds and burdens that are extrinsecall a mans spirit can beare but that which lieth within it selfe it cannot you know if the ship bee whole the waves doe onely beate against Simile the side they onely threaten they sinke her not but if shee have a crack and leake within her selfe she cannot endure the stirrings of the winds nor tossings of the waves but doth easily make her selfe her owne grave thus it is with conscience it cannot be both patient and burden and under all wounds it selfe being wounded it is that which makes the burden insupportable Secondly there is no outward thing which can relieve a wounded spirit it is not all the gold of the Indies nor all the favour of Princes nor all the friends on earth that can asswage or cure this wound a troubled mind impaireth health drieth up the blood wasteth the marrow pines away the flesh consumes the bones and makes all pleasures painefull to a man nothing doth comfort it but terrifie it the light doth not comfort him would God saith he it were night the darknesse doth terrifie him his sleepe forsakes him and his dreames doe not please him hee lieth on his bed boyling in disquietnesse and wisheth for day conscience can relieve against all wounds but its owne Suppose the wound to lie in a mans honour friends and estate conscience can heale all that but it selfe being wounded in the least degree it is beyond the cure and comfort of all outward things we have a saying that no borrowing part can helpe the lending part what helpe Simile can the hand returne unto the heart if I wound my hand the heart can yeeld helpe if the nerves which draw more inwardly be wounded yet the heart can helpe it hath blood and spirits and heate enough but if the heart it selfe be wounded what shall help Thirdly the spirit under its wounds retaineth the sensiblenesse of unpardoned guilt which of all things is most raging and makes the soule most comfortlesse when a man shall apprehend his sins to bee unpardonable or unpardoned it keepes him in a perpetuall rowling and boyling it is a condition that can no way be endured for sin lieth still at the doore haunting and vexing a man Fourthly a spirit that is wounded hath to deale with the mighty and irresistible power of God Now the strength of any burden is according to the strength of him with whom wee have to deale under the wound of conscience God is following his owne cause with his owne arguments and hee is now avenging the wrong that is done to his mercy and patience and is it possible for the creature to sustaine it selfe can we imagin any enabling against Gods pressure and power a man while he is to deale with men may beare up himselfe and hee may have much strength of wit or impudencie of face to out-face all enquiries but when men are to deale with an all-seeing and an all knowing and an all-sinne revenging God the might of whose glory is able to confound men and Angels if he once shall start up our guilts and breake into our soules if he send a trembling heart and sorrowfull mind if himselfe be witnesse against us and by his power imprison and shut us up we cannot avoid it or beare it time will not ease us company will not ease us peace will not ease us when he wounds none can heale but himselfe Fifthly the wound of the spirit is accompanied with the accusations of conscience conscience cannot be bribed or put of there is no flying from it the strength of conscience is awakened and her cruelty roareth conscience under wounding doth arraigne evidence condemne and bind over unto eternall wrath for sin and it is of an indefatigable unresistible and unavoidable power in working a man by flight or death or friends may escape the Magistrates hand but by neither can he possibly ever escape from a displeased conscience a tormented conscience cannot flie from God nor can a man flie from it Sixthly the wound of spirit is of an eternall nature all other wounds end in death and are therefore the more tollerable because they be temporall but this wound endeth not in death if it be not gratiously cured it is the beginning of hell upon earth unto the wicked and it continues him in hell upon earth and after death it is that worme which still is gnawing and never dying death is not the end of this misery and this maketh it the more intollerable to be borne what heart can possibly sustaine it selfe under infinite and endlesse miseries Seventhly and lastly when and whilst men are under the wounds of conscience Satan is strongly and subtly working such is Satans cowardize that he takes us at the weakest and such is his malice that hee will yet weaken us wee being weakened already Satan falling in with the bruisings and sores of mens soules and bringing in the fretting gall of hell and powring forth the sharpest vinegar of most violent objections the soule tortured and the wound enlarged and conscience overcharged Satan now tells the sinner of the impossibility of mercy and uncapablenesse of the bloud of Christ hee now followeth him with strange endictments representations and conclusions yea and arguments of insincerity and hypocrisie and this adds to the weight and maketh the burden intollerable there is no such trouble as to be daily troubled with the divell Having thus opened the wound unto you and its burden I shall fall upon the Application of both in this manner First bee wise to know the woundednesse of your spirits and to consider what is your condition thereby I presse you to this the rather upon these grounds Vse 1 1. Because a multitude of men are under searednesse and senslesnesse of conscience 2 Tim. 4. 2. they are dead and A seared spirit is worse then a wounded spirit sleepie their spirits never moove or work within them and let mee tell you that a wounded spirit is infinitely beyond a dead spirit a troubled conscience is a mercy in respect of a seared conscience conscience in trouble may happily proove conscience in goodnesse and peace and a cure may follow it when iron is put into the fire it may be made pliable and receive another impression Simile and so we doe not know what may be the good issue of a wounded spirit unto man but you cannot hope this of conscience continuing under searednesse 2. Because men
ordinarily take least notice of their spirituall wounds in their cause and cure they are lumpish and heavie full of sad thoughts evill imaginations many times they roare and complaine but this is their Men doe mistake the spirits wound ignorance they know not what ailes them they are so mistaken in the cause businesse in hand that they judge themselves to bee under some bodily distempers by melancholie passions and other violent humours a great madnesse and ignorance in men and being fallen upon this point let mee tell you that melancholy prevailing in men doth come very neere to the trouble of conscience but it is not the wound of conscience here spoken of Satan makes it his bait and man makes it his burden but wee may not make it this wound concerning which I shall yeeld you two things 1. That melancholy given The operation of melancholie in man way unto doth corrupt the imagination and those actions of the minde or the â—ext instruments by which the minde worketh that therewith the heart affections and conscience are greatly distempered with feare and griefe and doe conceive a many uneschewable miseries against it selfe against which fancies and imaginations no arguments of reason can prevaile and this darkning vapour and blackish fume thus affecting the soule doth add torment unto it making it for the time uncapable of the sense of comfort I say this humour of melancholy hath very subtile spirits that flie up into the braine and the instrument of discretion and there they lodge their contagious qualities which corrupt the spirits and annoy both heart and braine whence arise strange imaginations and fancies in the head Head and heart having entercourse and body and soule being united the soule is nor thereby a little troubled 2. That what ever vaine men judge melancholy is not a spirituall maladie or the wounder spirit here spoken of the difference Melancholy is not the wounded spirit proved by 5. reasons betweene both is great as 1. In the ground and cause the troubles of melancholy ariseth either from naturall causes in the body or from supposed and fained causes the imagination conceiving things to bee so and so when indeed nothing is really so the trouble of conscience ariseth from the sight and sense of sin in the soule the apprehension of divine wrath due to man for sin and such like spirituall and reall causes 2. In the seate of it troubles from melancholy seate themselves in the head and naturall spirits the man having lost the right use of his wits and being mistaken in his imagination in conceits becomming monstrous true trouble is in the conscience and whole soule of man 3. In the cure of it physick may cure the one it being a bodily disease or distemper but it is not all artificiall and naturall meanes that can cure the wounds of the spirit 4. In the effects of it melancholy maketh a man simple and absurd in his thoughts touching himselfe such men will speake to you and yet conceive themselves to bee without head or heart and life they will tell you that they see Divels and feele Divels within them and you shall heare many odd things from them when as trouble of conscience looseth not it selfe but speakes according to the truth and feeling of it selfe 5. In the enlargement of it melancholy seldome or never worketh griefe for Gods dishonour it is not touched with sorrow for sin and when it is cured it gives not a man any ground and measure of spirituall joy it enforceth not a man to Christ for ease and rest it quickens no man to prayer and duty all which the wounds of the spirit in some men doe most kindly and savingly Thirdly and lastly let us know our selves rightly in our troubles of mind and we shall the better know our selves in our comforts nothing doth so prepare the heart for comforts and make us to rellish our comforts as the sense of soule trouble and heavinesse I dare affirme that if wee did know and finde our spirituall wants and wounds more wee would and should withall bee more upon the waies and feelings of comfort then we are Vse 2 Secondly let us have compassion on such who are wounded in spirit you see that such is the weight of their wounds as neither eye hath seene eare hath heard or tongue of man is able fully to expresse none can in any way of expression speake of it but such as have more or lesse felt it and shall we passe by any that are labouring under this burden not yeelding them our pitie 't is a foolish madnesse in many to thinke this sicknesse and this wound to bee but passion conceit and mopishnesse put into their heads by reading good books or hearing some strict Preachers or melancholy because it often changeth the body they think it ariseth from the body and what need all this adoe about it it is cursed cruelty in any to looke upon any labouring under this wound crying out against them censuring of them for hypocrites and in thought sentencing them to hell blaspheming their God and their religion O Considerations for the pitying of wounded in soule you ignorant men learne better and be now instructed 1. That there is no disease for symptomes and torments like unto this all other maladies are naturall but this is supernaturall they come from the constitution of the body this of the soule in them the humours first in this the conscience first and humours last are distempered they may all bee cured by naturall remedies the body may be brought to a fittemperature but it is not all the medicines under heaven that are meerely naturall can cure or comfort here 2. That it is an argument of an unsanctified and stony heart within maÌ„ to disregard taxe or censure men under the miseries of inward perplexities you being mercilesse and wanting tendernesse and experience cannot pittie them aright 3. Blessed are such as judge wisely of such poore soules and do labour to relieve their soules in their woundings this is a worke of mercy indeed and a businesse becomming the most excellent of Christians Motives to pitie and to relieve wouÌ„ded Christians Christ himselfe received his annointing and was sent of God to bind up the broken hearted Esay 61. 1 2 3. Ministers have the tongue of the learned given them to speake a word of comfort to such whose soules are wearie Esa 50. 4. and shall not wee that are Christians comfort the feeble minded and support the weake 1 Thes 5. 14. bearing one anothers burden O let us pity such and pray earnestly to God for such considering our owne case Gal. 6. 1. would wee not bee prayed for were wee in their conditions Vse 3 Thirdly how thankfull should all Christians bee for their freedome from this great burden of a wounded spirit tell me are you set at liberty and is all peace and rest within are the bands of the distresse broken wouldst
cogitare Hier in Ep. ad Dem. whatsoever is unlawfull to bee done or spoken is as unlawfull to bee thought and I am sure this is as true that such as make no conscience of thoughts will make no conscience of what they doe or speake this fancied liberty of thoughts hath opened the flood-gate and occasioned the letting in of multitude of vaine thoughts into men 2. The subjecting of thoughts unto passions and affections thoughts were ordained to moderate and take off passions there being a naturall influence from the thoughts to the affections but if men give way unto passionate distempers these will breed distraction and division of thoughts if fire bee stirred there flie up a multitude of sparkles and if passions sway they raise up a variety of disordered thoughts within us the soule thereby is no sooner delivered of one thought but it is in labour and paine with another 3. The neglecting and suppressing of the good motions of the Spirit the holy Spirit is blowing and breathing and filling the heart with good meditations which must not bee 1 Thes 5. 19. quenched if that wee will free our selves from ill thoughts 4. Looking on Satans warres my meaning is that when Satan shall inject his thoughts into us wee must not take them up and gaze upon them giving them a walking roome within us if they stay within us they will either defile us or els soone become ours 5. Evill company which doth either find us or will make us bad I say the evill discourses and examples of wicked persons will corrupt good manners and strangely alter the minde both to the evillnes of thoughts and delights 6. Idlenesse this brings forth thoughts of Atheisme and all kinde of impieties he who takes off his hand from labour doth teach his heart to think evill for the mind will still bee working though the man bee idle 't is good therefore to bee upon the duties of our calling bee made wise by David 2 Sam. 11. 1 2 3. 7. Worldlinesse there is a strong efficacie in an earthly treasure to steale away the soule both from it selfe and God the world and gaine begets a world of thoughts in the heads and hearts of men who are more full of vaine and wandering thoughts in hearing and praying then such whose hearts are set upon the riches of this world thick and foggie ayre doth darken the earth and worldly engagements do stuffe and stifle the minde stirring up many plottings and contrivements 4. Labour for strength of affections unto God the more we can keepe up spirituall affections within us setting them upon God and duty and Heaven the more we shall keep out and keepe downe carnall and sinfull thoughts it is an excellent thing to fill the head and heart with God and to be zealously affected in good things these things have a strong power over man and will make him to be thinking aright see it in David O how I love thy Law it is my meditation all the day Psal 119. 97. 5. Watch and observe the heart duly taking an account of thoughts let no thoughts come in unespied but keepe watch ward within the soule and that with much diligence and feare and learne to examine all your thoughts most strictly by the rule say often what and whence are these thoughts of mine can and doe these agree with the Word and Law of God be not too favourable unto them in your selves and you Pro. 4. shall the better suppresse them and keepe them out 6. Commit your waies unto God by faith Commit thy way Pro. 16. 3. unto the Lord and thy thoughts shall bee established I know no better way to keep out the confusion and vexation of sinnefull thoughts then by setting up faith in exercise this is a grace which will 1. Fence the minde with divine arguments against all carnall reasonings and selferesolutions 2. Answer Satan in all his reasonings and suggestions 3. Raise up the minde to quite contrary things to those which Satan puts within us and 4. When Satan doth urge his horrible thoughts upon us it will make us to flie to God with our complaints against Satan and to spread our condition before the Lord saying Lord behold mee and my condition I cannot be quiet for Satan and mine owne stirring corruptions they are still casting up evill thoughts within mee contrary to thy Word thy glory and my will Lord leade mee not into these temptations or deliver mee from the evill of these thoughts that they may not prevaile over mee Lastly know that there may be much comfort to a Christian in doing duty notwithstanding he finde many wandring and impertinent thoughts within him in dutie wee may not give over duties publique and private because of some distractions accompanying us prayer is to be used as a meanes to cure our wandrings in prayer if dirt Simile be cast into a spring men will not damme it up and for sinfull thoughts we are not to cast off spirituall performances looke upon three things which must stay the heart in dutie Three â—hings incouraging â—o duty â—nder vvandring â—houghts 1. Resolution against all sinnefull thoughts in duty when a Christian doth finde the bent of his heart to bee against them before he begin the duty he is to goe on in duty 2. Sincerity and humility in the doing of duties he that can with a sincere and humble heart goe thorough duty may take comfort in performing dutie duties must not be judged of by accidentall and involuntary imperfections but by the temper and disposition of the heart which God lookes at 3. Acceptance of duties in Christ all a Christians duties have their immediate ground of acceptance in Christ and not in the strength and setlednesse of mans performance To conclude all that at this time I meane to speake of in this Argument know that Satan in injecting of evill thoughts into the godly dealeth with them as many wicked men doe with the names of Gods children wee find that the children of others begetting are many times laid at honest mens doores and unto honest mens charge and who can stop the mouth of iniquitie yet in this case a cleare conscience is the ablest comforter and confuter just so Satan begets and stirres up within us evill thoughts and then hee would father them on us and trouble us by them but our pure hearts rising up against them and bewailing them makes us cleare of them before God who is the judge of uprightnesse and the rewarder of innocencie Deo Gloria The Table A. ABusing of conscience in 1 2. things Page 55. Abasing of conscience what page 61. Accusations of conscience page 98. Application of the plaister p. 144. Absence of Gods love page 152. Assurances for acceptance under unworthinesse 2 8. B. Labour for a Bearing spirit â— 46. Benefits by spirituall wounds p. 6. p. 85. A twofold Bearing the wound page 104. The Burden of the spirit to good and bad page