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THE BLESSEDNESSE: OF A SOVND SPIRIT. PROV. 13.14. The spirit of a man will sustaine his infirmitie:
THE BLESSEDNESSE: OF A SOUND SPIRIT. CURAE. 13.14. The Spirit of a man will sustain his infirmity:
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but a wounded spirit who can beare? THis is a short Text, but exceeding rich;
but a wounded Spirit who can bear? THis is a short Text, but exceeding rich;
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the greatest good and euill incident to man (in this life) are matched together.
the greatest good and evil incident to man (in this life) Are matched together.
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And it is done of purpose, that so each might illustrate other.
And it is done of purpose, that so each might illustrate other.
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The commended good is first deliuered in these words, [ The spirit of a man will beare out his infirmitie: ]
The commended good is First Delivered in these words, [ The Spirit of a man will bear out his infirmity: ]
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The disswaded euill is next subiouned, in these words [ But a wounded spirit who can beare? ]
The dissuaded evil is next subiouned, in these words [ But a wounded Spirit who can bear? ]
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In the first, wee must take notice what the thing is whereof Salomon speakes, and what it is that is affirmed of it. In the First, we must take notice what the thing is whereof Solomon speaks, and what it is that is affirmed of it.
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The thing is [ The spirit of man ] man consists of two parts, a body, and a soule;
The thing is [ The Spirit of man ] man consists of two parts, a body, and a soul;
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which soule sometime from its speciall seat is termed [ Heart, ] sometimes from its naturall office and effects, life, soule, breath;
which soul sometime from its special seat is termed [ Heart, ] sometime from its natural office and effects, life, soul, breath;
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from its spirituall, is termed conscience, sometime from its causes spirit, (being for its matter not bodily,
from its spiritual, is termed conscience, sometime from its Causes Spirit, (being for its matter not bodily,
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but spirituall) and for its originall, inspired and inbreathed.
but spiritual) and for its original, inspired and inbreathed.
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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:
This soul and Spirit of man being found and unwounded (for so the opposition leads us to take it) does bear up and bear out its extremity:
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that is the second thing, where euery word is weightie, and of great latitude.
that is the second thing, where every word is weighty, and of great latitude.
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The spirit (of man) of euery man (for so both Grammar and Logicke beare it here) beareth (with patience;
The Spirit (of man) of every man (for so both Grammar and Logic bear it Here) bears (with patience;
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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, strength, Comfort, constancy, till it hath born one quite through) his wound and malady, that which for the present the divine providence lays upon him, his present burden (which ever seems the forest) what ever it be, by whomsoever imposed,
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how long soeuer it lie, wheresoeuer it light, so long as the spirits-selfe remains vnwounded, it wil beare it,
how long soever it lie, wheresoever it Light, so long as the spirits-selfe remains unwounded, it will bear it,
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and beare it againe most manfully, this the first thing the blessing commended, a sound spirit.
and bear it again most manfully, this the First thing the blessing commended, a found Spirit.
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The misery described and disswaded is a wounded spirit, opposed to the other:
The misery described and dissuaded is a wounded Spirit, opposed to the other:
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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.
First, in its affection (it is wounded, Bruised etc.) Secondly, in its Effect, it is unsufferable, it crushes a man (any man) (who can bear it?) That is to say, none can.
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For so vsually (though not euer) those Rhetoricall questions must be resolued.
For so usually (though not ever) those Rhetorical questions must be resolved.
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If the question be negatiue (so to speake) the answer is affirmatiue, as in Iob 31. Is not destruction to the wicked? The answer implied is, Yes. Contrarily,
If the question be negative (so to speak) the answer is affirmative, as in Job 31. Is not destruction to the wicked? The answer implied is, Yes. Contrarily,
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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,
if the question be affirmative, as Who can bear it? The answer is negative, None can. The opposition then is clear, there is a Spirit,
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and a spirit, comfortable, and broken;
and a Spirit, comfortable, and broken;
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the one enables any (the poorest man) stoutly to endure any the greatest misery:
the one enables any (the Poorest man) stoutly to endure any the greatest misery:
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the other so crushes the stoutest, that he cannot sustaine himselfe without other pressure in the midst of all other naturall comforts and contentments.
the other so crushes the Stoutest, that he cannot sustain himself without other pressure in the midst of all other natural comforts and contentment's.
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For the first, the Doctrine lies before you, which is this: That a confortable spirit is vnconquerable.
For the First, the Doctrine lies before you, which is this: That a comfortable Spirit is unconquerable.
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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.
As none other good can match it, so no outward evil can overmatch it. There is a threefold Comfort and contentment which men Spirit is capable of.
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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. One natural, arising from the Goodness of men natural temper in body, blood, Spirit, and which is that which bears the usual name of cheerfulness.
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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 exerci• …, and worke delight.
A second moral, arising from the exercise of moral Virtues (especially high and heroical Virtues) which breed a kind of solace and contentment in the exerci• …, and work delight.
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Thirdly, Spirituall, arising from the presence and sense of Gods holy Spirit curing vs, helping vs,
Thirdly, Spiritual, arising from the presence and sense of God's holy Spirit curing us, helping us,
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and sealing vp to vs the euerlasting loue of God in Christ Iesus.
and sealing up to us the everlasting love of God in christ Iesus.
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The point must be vnderstood of this last, which excludes not the former, but eminently and vertually includes and containes them also.
The point must be understood of this last, which excludes not the former, but eminently and virtually includes and contains them also.
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Thus then, that spirit which is supported by the Spirit of God, and comforted with the true consolations of that Comforter, is inuincible:
Thus then, that Spirit which is supported by the Spirit of God, and comforted with the true consolations of that Comforter, is invincible:
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mans spirit (made comfortable with spirituall comforts) is vnconquerable. Indeed naturall •hearefulnesse may be ouertopt with sorrow, comforts springing from a fairenesse of cariage,
men Spirit (made comfortable with spiritual comforts) is unconquerable. Indeed natural •hearefulnesse may be overtopped with sorrow, comforts springing from a fairness of carriage,
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and freedome from staring sinnes may soone be dashed, but spirituall comforts which grow from the apprehension of Gods loue,
and freedom from staring Sins may soon be dashed, but spiritual comforts which grow from the apprehension of God's love,
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and are grounded and built vpon God, are impregnable. The heart fortified with these cannot be vtterly foiled;
and Are grounded and built upon God, Are impregnable. The heart fortified with these cannot be utterly foiled;
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suppose rumours and seares besiege him. The peace of God, and his peace with God, keepes him in minde and heart, suppose rumours and sears besiege him. The peace of God, and his peace with God, keeps him in mind and heart,
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as safe as if he lay in garrison, &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;
as safe as if he lay in garrison, etc. Philip. 4.7. He is as quiet as Elisha in Dothus, or David, when in the midst of thousands he could sleep and wake;
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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;
and wake and sleep again, Psalm 3.5.6. Suppose Troubles throng in upon him as fast as upon Job, Troubles in his estate, Troubles in his house, Troubles in his children, Troubles in his body;
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so long as there i• peace within, hee can say, the Lord gaue children, the Lord gaue eattell, the Lord gaue health, wealth,
so long as there i• peace within, he can say, the Lord gave children, the Lord gave eattell, the Lord gave health, wealth,
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yea all hee hath, and therefore with Iob concludes, The same hand that first gaue, hath new taken,
yea all he hath, and Therefore with Job concludes, The same hand that First gave, hath new taken,
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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;and blessed be that hand, Job 1. Suppose hell is let lose upon him, and the Deuisl lets slip all his Dogs At once, Some bark, Some bite, all chase and pesecute in all extremity;
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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:
yet the comfortable Spirit shrinks nor, Paul is scoffed, he bears it, Paul is stocked, he bears it, whipped, he bears it, stoned, he bears it:
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and how I pray you, with head and shoulders? nay, with life and spirit:
and how I pray you, with head and shoulders? nay, with life and Spirit:
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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; In all these, faith he, we Are conquerors, and I rejoice in my infirmities, as afflictions abound, so consolations much more; yea he sings: true, a Paul does this;
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but who else, why others also, as Acts 5.
but who Else, why Others also, as Acts 5.
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Obiect. These are men of extraordinary spirits, but what doe ordinary Christians? why, see in Hebr. 10. They were flouted, reproached, afflicted, impouerished, Object. These Are men of extraordinary spirits, but what do ordinary Christians? why, see in Hebrew 10. They were flouted, reproached, afflicted, impoverished,
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yet beare it, and how? with ioy.
yet bear it, and how? with joy.
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And Hebr. 11. see how they were vsed, so persecuted, as they were glad to liue in caues and dens of the earth,
And Hebrew 11. see how they were used, so persecuted, as they were glad to live in caves and dens of the earth,
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and wandered vp and downe in sheepe-skins, and Goat-skins, and yet beare it, and stand it out:
and wandered up and down in sheepskins, and Goatskins, and yet bear it, and stand it out:
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true, but why? because they could neither will nor choose;
true, but why? Because they could neither will nor choose;
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no, they might haue beene deliuered vpon conditions, but they would not embrace libertie and p• … vpon any sinfull termes;
no, they might have been Delivered upon conditions, but they would not embrace liberty and p• … upon any sinful terms;
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so that whether they be euills feared, or felt, euils growing from out selues, or others;
so that whither they be evils feared, or felt, evils growing from out selves, or Others;
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a comfortable spirit receiues the charge manfully, and goes vnder the burden chearefully.
a comfortable Spirit receives the charge manfully, and Goes under the burden cheerfully.
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The Reason why such a spirit will beare its full burden chearfully, is because it improues all parts, chiefly Reason,
The Reason why such a Spirit will bear its full burden cheerfully, is Because it improves all parts, chiefly Reason,
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and that is a strong bridle, which both checkes passion and vpholds the head.
and that is a strong bridle, which both Checks passion and upholds the head.
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It is much that the Heathens endured by the power of Reason, a Christian may doe more,
It is much that the heathens endured by the power of Reason, a Christian may do more,
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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,
Because grace refines and fortifies Reason, and clears a men sighed, partly by expelling the mists that arise from the valley of the affections, partly by advancing Reason to a higher pirch,
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for Reason and Grace differ in sight as a high and low man, Grace being the taller lifts vp Reason,
for Reason and Grace differ in sighed as a high and low man, Grace being the Taller lifts up Reason,
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and makes it see ouer those miseries that reason of it selfe could see no end of, and hence perswades patience.
and makes it see over those misery's that reason of it self could see no end of, and hence persuades patience.
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Secondly, a comfortable spirit carries with it a good conscience, confidence and boldnesse; discouragement still weakens:
Secondly, a comfortable Spirit carries with it a good conscience, confidence and boldness; discouragement still weakens:
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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.
but a good Spirit sends forth those warming graces into the Whole man (that is to say, Christian courage, boldness and the like) which keep a men head above water in all misery's.
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Thirdly, a comfortable spirit hath a present remedy if any thing offend it (as some stomackes haue by vomitting) it runs to God,
Thirdly, a comfortable Spirit hath a present remedy if any thing offend it (as Some stomachs have by vomiting) it runs to God,
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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.
nor is it close and reserved (unseasonably) towards Man, and so After Some means used, it recovers it self, a good word raises the Spirit thus uttering it self, Prou. 12.25.
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Fourthly, a comfortable spirit is not alone, a good heart hath the Word on its side, Christ on its side,
Fourthly, a comfortable Spirit is not alone, a good heart hath the Word on its side, christ on its side,
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and the Spirit of God helpes, as Rom. 8. and the ioy of the Lord is strength, Nehem. 8. and the Spirit of God is a Spirit, saith Paul, 2 Tim. 1.7. of power and strength.
and the Spirit of God helps, as Rom. 8. and the joy of the Lord is strength, Nehemiah 8. and the Spirit of God is a Spirit, Says Paul, 2 Tim. 1.7. of power and strength.
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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?
We see Satan Spirit can break thorough many bonds (as in the Gospel) Benum a man in greatest torments, (as in Some Heretics) how much more then shall that Spirit, which is accompanied with God's Spirit, break thorough all?
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But as we must note the reason why, so wee should haue noted aboue the extent,
But as we must note the reason why, so we should have noted above the extent,
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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.
how Far the Spirit sustains a man: First, Generally in all things touching his calling and condition, considered: First, as a man. Secondly, a civil man. Thirdly, a Christian man.
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More particularly, it vpholds him in being, and keeps out death till it may depart with honour.
More particularly, it upholds him in being, and keeps out death till it may depart with honour.
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The soule it selfe departs with its treasure and passes through all pikes home to heauen,
The soul it self departs with its treasure and passes through all pikes home to heaven,
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and leaues the body not without hopes of following it in due time.
and leaves the body not without hope's of following it in due time.
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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.
Secondly, it upholds him in liberty, though the outward man be restrained, yet the soul knows not what captivity means, in despite of all encounters it will to heaven and there be free.
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Thirdly, it vpholds one in confidence, and makes him say, Yet there is hope: and, Though hee kill me, yet I will trust in him, Iob 13. I will not forsake my vprightnesse, &c.
Thirdly, it upholds one in confidence, and makes him say, Yet there is hope: and, Though he kill me, yet I will trust in him, Job 13. I will not forsake my uprightness, etc.
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Fourthly, it vpholds him in chearefulnesse: as the mother cannot but smile in the morning, if the childe laugh vpon her,
Fourthly, it upholds him in cheerfulness: as the mother cannot but smile in the morning, if the child laugh upon her,
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though she haue had a tedious night with it;
though she have had a tedious night with it;
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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.
so God's child cannot but laugh under all, if God smile upon him, and pull up his feet as Iacob did when he lay a dying.
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In Gods light, he sees light in greatest darknesse, and the coūtenance of God is more to him than corne and oile, yea than life it selfe:
In God's Light, he sees Light in greatest darkness, and the countenance of God is more to him than corn and oil, yea than life it self:
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shew vs thy face and we line, saith the Church often, Psalm. 80.show us thy face and we line, Says the Church often, Psalm. 80.
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See first (for humbling) whence our foiles and failings spring, not from the greatnesse of our afflictions,
See First (for humbling) whence our foils and failings spring, not from the greatness of our afflictions,
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but from the faintnesse of our spirits: so that hence we may.
but from the faintness of our spirits: so that hence we may.
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inferre for our selues, what Salomon doth for others, If we faint in the day of trouble, our strength is weake: indeed when the childe stumbles, he blames not his owne feeblenesse, but outward impediments:
infer for our selves, what Solomon does for Others, If we faint in the day of trouble, our strength is weak: indeed when the child stumbles, he blames not his own feebleness, but outward impediments:
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so we, when in sicknesse we fret and chafe, when in paine we rage and cry,
so we, when in sickness we fret and chafe, when in pain we rage and cry,
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when in pouertie we shrinke and shiuer, when in persecution we quake and tremble, when in our callings we faint and droupe;
when in poverty we shrink and shiver, when in persecution we quake and tremble, when in our callings we faint and droop;
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we doe not looke inward and obserue the guile, guilt, vnsetlednesse and feeblenesse of our spirits,
we do not look inward and observe the guile, guilt, unsettledness and feebleness of our spirits,
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but runne outward to the occasions, and complaine: Our sicknesse is such, as none can beare;
but run outward to the occasions, and complain: Our sickness is such, as none can bear;
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our paine such, as none can brooke;
our pain such, as none can brook;
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our states are vncurable, our incumbrances vnsufferable, and the miseries and troubles wee are put vnto intolerable.
our states Are uncurable, our encumbrances unsufferable, and the misery's and Troubles we Are put unto intolerable.
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Iust like the sore childe, who cries out of his shooe, when the fault is in the foot;
Just like the soar child, who cries out of his shoe, when the fault is in the foot;
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and the sicke patient, which faults his bed, when he should his backe.
and the sick patient, which Faults his Bed, when he should his back.
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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,
For First, what Says Solomon, The Spirit of a man (rightly ordered) bears his wound: if sickness be the wound, a good Spirit will bear it,
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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;
if poverty, if disgrace, if imprisonment, if fire, a good Spirit will go under all. There is no gulf so deep, but a good Spirit will thorough it;
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no mountaine so high, but a good spirit will ouer it. Next, we see Salomons words verified in many instances;
no mountain so high, but a good Spirit will over it. Next, we see Solomon's words verified in many instances;
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What wound hath not a good heart borne heretofore? speak of pouerty, some haue sung vnder it;What wound hath not a good heart born heretofore? speak of poverty, Some have sung under it;
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of paine, some haue laughed at it; of imprisonment, some haue reioyced in it; of flames, some haue embraced them with cheerefulnesse.
of pain, Some have laughed At it; of imprisonment, Some have rejoiced in it; of flames, Some have embraced them with cheerfulness.
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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, that where Others sing, we weep, where Others rejoiced and triumphed, we Are altogether disheartened and discouraged? Is it Because our misery's and trials Are greater than Others? Alas no, they must not be brought into any comparison with other men's, with Jobs, Paul's, the Martyrs.
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Whence then is it? truly the distraction growes from the Inside, they were vpright, we guilefull;
Whence then is it? truly the distraction grows from the Inside, they were upright, we guileful;
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they were at peace with God, we are vnreconciled;
they were At peace with God, we Are unreconciled;
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they were filled with the treasures of wisdome, faith, zeale, and the like, we are empty;
they were filled with the treasures of Wisdom, faith, zeal, and the like, we Are empty;
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they were rauished with the comforts of God and consolations of the spirit, wee are vnacquainted with them;
they were ravished with the comforts of God and consolations of the Spirit, we Are unacquainted with them;
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they were armed with the power of God and patience of Iesus Christ, we are naked;
they were armed with the power of God and patience of Iesus christ, we Are naked;
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they kept themselues in the loue of God, wee interrupt our peace and make a breach into our consciences.
they kept themselves in the love of God, we interrupt our peace and make a breach into our Consciences.
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Hence they looked vpon Men, Lions, Deuils, with an vndaunted countenance, and walked thorow rackes,
Hence they looked upon Men, Lions, Devils, with an undaunted countenance, and walked thorough racks,
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and gaoles, and gyues, and deaths, and hells, without startling, and we flie when none pursues vs,
and gaols, and gives, and death's, and Hells, without startling, and we fly when none pursues us,
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and quake at the shaking of a lease:
and quake At the shaking of a lease:
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oh now see your weaknesse and say, my griefes, my troubles, my burdens be not greater than others;
o now see your weakness and say, my griefs, my Troubles, my burdens be not greater than Others;
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but my truth, faith, humility, peace, ioy, patience, courage, comfort in the inward man is lesse than others, else I might beare my burden,
but my truth, faith, humility, peace, joy, patience, courage, Comfort in the inward man is less than Others, Else I might bear my burden,
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sith a good spirit will be, as Simon to Christ, his Crosse-bearer. Secondly, it may serue for instruction;
sith a good Spirit will be, as Simon to christ, his Cross-bearer. Secondly, it may serve for instruction;
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hence learne Pauls art, how to beare any thing: a Christians dutie stands in these two things: First, to doe any good:
hence Learn Paul's art, how to bear any thing: a Christians duty Stands in these two things: First, to do any good:
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Secondly, to beare, if need be, any euill: this latter is hard, but not impossible to a man-like spirit;
Secondly, to bear, if need be, any evil: this latter is hard, but not impossible to a manlike Spirit;
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there is an art of bearing worth the studying, some men desire to know all things, some to doe any thing,
there is an art of bearing worth the studying, Some men desire to know all things, Some to do any thing,
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but he is likeliest to speed best, that can endure any thing, that can with Paul abound and want, be in good and euill report, can be sicke, can be pained, can looke vpon fetters,
but he is likeliest to speed best, that can endure any thing, that can with Paul abound and want, be in good and evil report, can be sick, can be pained, can look upon fetters,
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and whips, and stockes, and stones, and deaths as Paul could;
and whips, and stocks, and stones, and death's as Paul could;
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he is a happie man whom God will not hurt, whom men, nor deuils, nor things present,
he is a happy man whom God will not hurt, whom men, nor Devils, nor things present,
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nor things to come can hurt; labour to be thus happy. Quest. But you will say, how should wee attaine to it?
nor things to come can hurt; labour to be thus happy. Quest. But you will say, how should we attain to it?
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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.Ans. Why get a good Spirit, First naturally good, a cheerful Spirit. That, if a man be sick, is a medicine, Says Solomon, a good cordial.
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That, if a man be poore, is a continuall feast; if pained, is health to the bones, esteeme of that as of a great mercy: That, if a man be poor, is a continual feast; if pained, is health to the bones, esteem of that as of a great mercy:
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A nimble hand, a nimble foot, a nimble eye, a nimble wit, a nimble tongue is good,
A nimble hand, a nimble foot, a nimble eye, a nimble wit, a nimble tongue is good,
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but a nimble spirit is better;
but a nimble Spirit is better;
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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;
Therefore if thou hast that, be thankful and cheerful, if thou hast it not, endeavour to get it, and being dull, whet it. Secondly, spiritually good;
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nature may be ouercome, that is as the string of an instrument which snaps in two,
nature may be overcome, that is as the string of an Instrument which snaps in two,
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if it be strained too high:
if it be strained too high:
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thus some crosses are too hard for nature, for nature hath its latitude, as a bow its compasse, and must not be ouer-mastered.
thus Some Crosses Are too hard for nature, for nature hath its latitude, as a bow its compass, and must not be overmastered.
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But spirituall ioy cannot be lost, none can take it from vs, Iohn 16. It cannot be vanquished, it is strong;
But spiritual joy cannot be lost, none can take it from us, John 16. It cannot be vanquished, it is strong;
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therefore get this, and keepe this, which that you may doe, thus doe.
Therefore get this, and keep this, which that you may do, thus do.
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First, if you will haue spirituall ioy rest with you, you must dislodge and discard two homebred Inmates; as first, carnall delights; secondly, sinfull lusts.
First, if you will have spiritual joy rest with you, you must dislodge and discard two Homebred Inmates; as First, carnal delights; secondly, sinful Lustiest.
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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;
First, take heed of entertaining carnal delights, rest not in wealth, trust not to men, rely not on wines, Meats, music, pleasures, company, etc. these will deceive in times of distress;
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besides that, nature quickly putrifies and turnes to corruption, and so proues banefull.
beside that, nature quickly putrifies and turns to corruption, and so Proves baneful.
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Secondly, take heed of sinfull lusts, these are so farre from bringing peace to the soule,
Secondly, take heed of sinful Lustiest, these Are so Far from bringing peace to the soul,
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as that they warre against it, as Peter saith. They are so farre from comforting, that they oppresse, as our Sauiour Christ teacheth;
as that they war against it, as Peter Says. They Are so Far from comforting, that they oppress, as our Saviour christ Teaches;
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the end of this mirth is heauinesse of spirit, 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, the end of this mirth is heaviness of Spirit, sorrow, Fear, anguish, tribulation and woe upon every soul that Sinneth, etc. Therefore conceive of sin (yea every sin) as of a disease, a wound,
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an enemie to peace, and complaine and striue against it, for so long as sin is relished, no peace nor strength can be had.
an enemy to peace, and complain and strive against it, for so long as since is relished, no peace nor strength can be had.
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Secondly, (these two euills purged out) thou must apply thy selfe to means of comfort, which giue,
Secondly, (these two evils purged out) thou must apply thy self to means of Comfort, which give,
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first entrance, secondly accomplishment to thy comfort. Of the first sort, our Sauiour in the fifth of Matthew mentions these:
First Entrance, secondly accomplishment to thy Comfort. Of the First sort, our Saviour in the fifth of Matthew mentions these:
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First, pouerty of spirit, a man must first see himselfe destitute of all good, and meanes to attaine it, First, poverty of Spirit, a man must First see himself destitute of all good, and means to attain it,
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and be emptied of the creature.
and be emptied of the creature.
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Secondly, he must mourne, for that leads to true comfort, godly sorrow lets in spirituall ioy.
Secondly, he must mourn, for that leads to true Comfort, godly sorrow lets in spiritual joy.
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Thirdly, he must be m• … ke, and put vpon him a resolution of suffering any thing for righteousnesse sake.
Thirdly, he must be m• … ke, and put upon him a resolution of suffering any thing for righteousness sake.
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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.of god Fourthly, bring good affections to all God's ordinances, and draw waters with joy out of God's Saving wells, Isaiah 12. and drink of Christ wines, Cant 2.4. Lastly, he must get faith in christ, cast himself upon God's Mercies in Christ merits; and thus it is got.
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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,
Now in the next place care must be had to keep this life of Spirit, as well as to get it; and to do that,
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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.
First, a man must keep himself unspotted of sin, and not return to folly; but if he be soiled, still wash, make even by evening, as in the Law.
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Secondly, walke in truth and faith, still exercise faith (to begin with that first) in meditating of,
Secondly, walk in truth and faith, still exercise faith (to begin with that First) in meditating of,
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and applying the promises generall and particular.
and applying the promises general and particular.
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Secondly, still walke in the light, and keepe thy selfe in Gods presence, so peace shall be vpon thee,
Secondly, still walk in the Light, and keep thy self in God's presence, so peace shall be upon thee,
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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.
and the Spirit will be held up in cheerfulness, is nothing heavy, nothing better, a man shall be able to go thorough fire and water.
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Thirdly, 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;
Thirdly, this is for Comfort to those that have such a Spirit; natural courage and cheerfulness carries one thorough many things, spiritual courage carries thorough all;
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that which nature (flesh and bloud) quakes at, grace will trample vpon; nature shrinkes at paine, grace beares it;
that which nature (Flesh and blood) quakes At, grace will trample upon; nature shrinks At pain, grace bears it;
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nature yeelds to sicknesse, grace stands it out; nature buckles and bends vnder griefe, grace swallowes it vp;
nature yields to sickness, grace Stands it out; nature buckles and bends under grief, grace Swallows it up;
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nature quakes at death, trembles at the racking of the sinewes, breaking of the bones, broiling in the fire,
nature quakes At death, trembles At the racking of the sinews, breaking of the bones, broiling in the fire,
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and the like, and cries out, Oh it is intolerable;
and the like, and cries out, O it is intolerable;
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grace speakes in his words, I can doe any thing through Christ that strengthens me, Philip. 4.
grace speaks in his words, I can do any thing through christ that strengthens me, Philip. 4.
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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,
And when it is put to it, then it works most powerfully, a Christian never knows his strength (rather God's strength) till he be put upon it,
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then he findes that tolerable, which he thought to be intolerable, and there meets with greatest comfort, where he expected least,
then he finds that tolerable, which he Thought to be intolerable, and there meets with greatest Comfort, where he expected least,
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and as a man in bed (whilest he plods on the stormie weather abroad) thinkes it not to be endured,
and as a man in Bed (whilst he plods on the stormy weather abroad) thinks it not to be endured,
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but when bee is one in it (what with busling, what with cloathes) he passes thorow it; So it is here, &c.
but when bee is one in it (what with bustling, what with clothes) he passes thorough it; So it is Here, etc.
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Oh the strength of the spirit, it is great, he is stronger that is in vs,
O the strength of the Spirit, it is great, he is Stronger that is in us,
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than he that is in the world.
than he that is in the world.
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Oh the power of conscience both wayes, as it makes a happie estate miserable, if bad; O the power of conscience both ways, as it makes a happy estate miserable, if bad;
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so, a miserable condition blessed, when good. Oh the consolations of the Lord, they are vnspeakable:
so, a miserable condition blessed, when good. O the consolations of the Lord, they Are unspeakable:
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the rage of fire, beasts, men, deuills, &c. doth not passe vnderstanding. Reason can fadome finite things, but the comforts of God passe all vnderstanding:
the rage of fire, beasts, men, Devils, etc. does not pass understanding. Reason can fathom finite things, but the comforts of God pass all understanding:
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wee cannot conceiue how a man should beare such things as some haue borne;
we cannot conceive how a man should bear such things as Some have born;
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but we see they did beare them, we see our selues borne thorow those things, which we thought before vnsufferable.
but we see they did bear them, we see our selves born thorough those things, which we Thought before unsufferable.
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Therefore rest on God, hold your hearts in peace with him:
Therefore rest on God, hold your hearts in peace with him:
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Reioyce in him, and your spirits and Gods Spirit (ioyning together) will beare any burden that hee will lay vpon you;
Rejoice in him, and your spirits and God's Spirit (joining together) will bear any burden that he will lay upon you;
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his promise is past, you shall not bee tempted aboue your strength, 1. Cor. 10.
his promise is past, you shall not be tempted above your strength, 1. Cor. 10.
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Fourthly, blesse God for a good inside, you that have it euer blesse him for a purified conscience, a quiet spirit:
Fourthly, bless God for a good inside, you that have it ever bless him for a purified conscience, a quiet Spirit:
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this is your life, your meat, your strength, your all in all.
this is your life, your meat, your strength, your all in all.
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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:
This makes the Christian laugh better cheap than Another, bear with more patience than Another, live with more Comfort, die with more confidence than Another:
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while the heart is whole, all is well.
while the heart is Whole, all is well.
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Therefore if without thou finde no money in purse, no friend in Towne, no ease in body, no comfort in life;
Therefore if without thou find no money in purse, no friend in Town, no ease in body, no Comfort in life;
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yet findest faith, patience, assurance of Gods loue within: reioyce in thy estate, blesse God for it;
yet Findest faith, patience, assurance of God's love within: rejoice in thy estate, bless God for it;
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the estate is as the man is, the man is as the minde is, and as is the spirit;
the estate is as the man is, the man is as the mind is, and as is the Spirit;
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a comfortable spirit makes a comfortable estate. Quest. But how shall I discerne betweene naturall and spirituall comfort?
a comfortable Spirit makes a comfortable estate. Quest. But how shall I discern between natural and spiritual Comfort?
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Answ. Spirituall cheerefulnesse comes, first, from faith in Christ. Secondly, from loue to God and Saints.Answer Spiritual cheerfulness comes, First, from faith in christ. Secondly, from love to God and Saints.
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Thirdly, begets boldnesse in prayer, as Saint Iohn speakes. Besides, naturall chearefulnesse may be ouertopt by euils:
Thirdly, begets boldness in prayer, as Saint John speaks. Beside, natural cheerfulness may be overtopped by evils:
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First, Naturall, for our weaknesse makes vs more sensible of sorrowes than comforts. Secondly, Carnall, for all sinne is as poison to the spirit.
First, Natural, for our weakness makes us more sensible of sorrows than comforts. Secondly, Carnal, for all sin is as poison to the Spirit.
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Thirdly, Diabolicall, not so spirituall comforts.
Thirdly, Diabolical, not so spiritual comforts.
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Moreouer, a naturall spirit beares some things only, as C. Marius the cutting of his flesh,
Moreover, a natural Spirit bears Some things only, as C. Marius the cutting of his Flesh,
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but not all, as disgraces, &c. witnesse Cato, Saul. &c. Secondly, a naturall spirit, though it bite in passion,
but not all, as disgraces, etc. witness Cato, Saul. etc. Secondly, a natural Spirit, though it bite in passion,
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yet is destitute of positiue ioy, peace, confidence, &c.
yet is destitute of positive joy, peace, confidence, etc.
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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.
THE MISERY OF A WOVNDED SPIRIT. CURAE. 18.14. A wounded Spirit who can bear? Thus Far of a good Spirit: now to the bad.
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A Wounded spirit is a burden intolerable;
A Wounded Spirit is a burden intolerable;
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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.
before I prove the point, I must show you that men Spirit is Subject to wounds of two sorts: First, of a friend. Secondly, of a so.
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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,
When God wounds as a friend (as often he does afflict the Spirit, as well as the body in love) he makes that wound tolerable, partly by qualifying,
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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,
and mitigating the blow (for in wrath he remembers mercy) and whereas those inward wounds admit Degrees (as pricking, breaking, opening the heart) he proceeds not to extremities with his children, partly by supporting with secret hope's and comforts,
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for his childrens peace is neuer quite taken away, faith neuer quite failes them:
for his Children's peace is never quite taken away, faith never quite fails them:
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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.
but when he smires as a foe, the wound Proves unsufferable to a creature, and such as would soon swallow a man, did not the Lord sustain nature to bear it, he could not Else stand under it.
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Indeed when God proceeds to wounding, the spirit would vtterly faile, did not either mercie or iustice in God vphold it in being.
Indeed when God proceeds to wounding, the Spirit would utterly fail, did not either mercy or Justice in God uphold it in being.
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Now that a wounded spirit is a burden intolerable, we will proue from testimony and Reason, Testimony:
Now that a wounded Spirit is a burden intolerable, we will prove from testimony and Reason, Testimony:
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First Diuine, here in the text, and else-where, All the dayes of the afflicted are cuilt:
First Divine, Here in the text, and elsewhere, All the days of the afflicted Are cuilt:
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which if it be true of other, much more of this affliction that falls vpon the soule, Pron. 15. 15. Secondly, other testimonies,
which if it be true of other, much more of this affliction that falls upon the soul, Prone. 15. 15. Secondly, other testimonies,
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namely, from those that haue had experience of it: as 1. men, and there, First, good men:
namely, from those that have had experience of it: as 1. men, and there, First, good men:
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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 have the Stoutest yielded under this burden? How hath it ground them to dust? Hear David, Psalm 32. and Psalm 51. His bones were broken as it were:
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How made it Iob to wish death? Iob 6. to quarrell God;
How made it Job to wish death? Job 6. to quarrel God;
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others to quake, Psal. 77. to howle, Psal. 102. nay some to attempt death, some (haply) to effect it.
Others to quake, Psalm 77. to howl, Psalm 102. nay Some to attempt death, Some (haply) to Effect it.
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Secondly, from bad men, how doth it terrifie them, so that they fly at a leafe;
Secondly, from bad men, how does it terrify them, so that they fly At a leaf;
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paine them, that they cast vp all their shame;
pain them, that they cast up all their shame;
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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,
and how does it deprive them not only of outward Comfort, but of life, and Causes them to cast themselves into hell to avoid it? How have they wished thousands of Years in hell,
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so that then they might bee eased? Secondly, Deuills; they witnesse this truth against their wills:
so that then they might be eased? Secondly, Devils; they witness this truth against their wills:
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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;
First, when (their Consciences being terrified At the fight of Christ Godhead) they cry out, Art thou come to torment us before our time;
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and quake as prisoners when they see the Iudge comming.
and quake as Prisoners when they see the Judge coming.
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Secondly, When God pursues them, very anguish and sorrow makes them madde, and to lose all vse of their large vnderstandings;
Secondly, When God pursues them, very anguish and sorrow makes them mad, and to loose all use of their large understandings;
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when they would sting Gods creatures to death, and doe him and them the greatest despight, they endeuour the troubles and terrours of conscience,
when they would sting God's creatures to death, and do him and them the greatest despite, they endeavour the Troubles and terrors of conscience,
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as well knowing this to be the most crushing and pressing euill.
as well knowing this to be the most crushing and pressing evil.
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Thirdly of Christ Iesus, who though free from sinne inherent, yet endured the sorrowes of death,
Thirdly of christ Iesus, who though free from sin inherent, yet endured the sorrows of death,
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and was broken not in body only, but in spirit also, when he cried out (My God, my God,
and was broken not in body only, but in Spirit also, when he cried out (My God, my God,
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why haft thou for saken mee?) and trembled, and sweat, and bled, and groned vnder this stroake, which was so intolerable to Christ Iesus,why haft thou for saken me?) and trembled, and sweat, and bled, and groaned under this stroke, which was so intolerable to christ Iesus,
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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,
as that the Angels of heaven Come to Comfort him, and the Godhead was requisite to support him, who can stand under? In short, we have herd of creatures that have suffered the mangling of bodies, the ripping up of bowels, racking of Joints, burning of Flesh, boiling in oil,
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and the like, without crying out (My God, my God, why haft thou for saken me) but neuer heard of a wounded spirit,
and the like, without crying out (My God, my God, why haft thou for saken me) but never herd of a wounded Spirit,
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but either it sunke vnder despaire, or made pitious moane to God, or man, or both.
but either it sunk under despair, or made piteous moan to God, or man, or both.
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First from the causes of this wound (as it is mingled with sinne) mans selfe and Satan ioyne, and these be sore enemies;
First from the Causes of this wound (as it is mingled with sin) men self and Satan join, and these be soar enemies;
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Satan is a fiery Dragon, a stinging Serpent, a cunning despightfull Aduersarie, and yet he is the least:
Satan is a fiery Dragon, a stinging Serpent, a cunning despiteful Adversary, and yet he is the least:
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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:
when a man is divided against himself, and wit, knowledge, memory, strength, all the weapons of nature and the enlightening Spirit, Are turned against ones self, it must needs be tedious and bitter:
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but then as these wounds are fruits of Iustice, they are properly Gods stroakes;
but then as these wounds Are fruits of justice, they Are properly God's Strokes;
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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
and so there is not David and a Goliath, nor David and a Saul, a King and a Flay opposed, but the Creator and creature. is God
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Secondly, from the effects, it disableth, or discourageth a man from the meanes of comfort;
Secondly, from the effects, it disableth, or Discourageth a man from the means of Comfort;
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of all diseases, those be worst, which make one vncapable of Physicke, depriue one of Reason,
of all diseases, those be worst, which make one uncapable of Physic, deprive one of Reason,
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or of strength to take helpe: such are these of the spirit;
or of strength to take help: such Are these of the Spirit;
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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.
A man labouring under this burden, and inwardly bleeding, is afraid to pray, to communicate himself, he thinks that he tempts God in it, that his physic is his poison, At least that it will be to no purpose.
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Secondly, it multiplies feares, creates feares, euer doubts more is behinde that which is alreadie felt.
Secondly, it multiplies fears, creates fears, ever doubts more is behind that which is already felt.
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Thirdly, drawes matter of discouragement and feare from all things, as we finde in all stories;
Thirdly, draws matter of discouragement and Fear from all things, as we find in all stories;
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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.
if God feed, it is but to fat him for the knife; if he preserve, it is but for further judgement; and so of the rest.
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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,
Thirdly, from the Subject, the Spirit is the life of all: as the Light of the eye is the Light of the hand, of the foot,
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and of all the parts of the bodie, so the spirit is the life of all;
and of all the parts of the body, so the Spirit is the life of all;
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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;
no life in wealth, Friends, estare, etc. without this; this runs thorough all; wound this, wound all, yea this is the pillar that bears up all;
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as when the stomacke failes, legs, armes, and all parts faile; so when the spirit failes, all failes:
as when the stomach fails, legs, arms, and all parts fail; so when the Spirit fails, all fails:
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and as in a house where is but one getter, is he sinkes, all sinke:
and as in a house where is but one getter, is he sinks, all sink:
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so here, it is the spirit that purueyes and brings in all, if this pipe be stopped, no comfort streams toward vs.
so Here, it is the Spirit that purveys and brings in all, if this pipe be stopped, no Comfort streams towards us
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First, this discouers the miserable folly and wickednesse of most men, who of all burdens seare and feele this least.
First, this discovers the miserable folly and wickedness of most men, who of all burdens sear and feel this lest.
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A wounded estate, a wounded name, a wounded body is something with them; but a wounded spirit they know not what it meanes;
A wounded estate, a wounded name, a wounded body is something with them; but a wounded Spirit they know not what it means;
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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:
hence this last is never feared, when the other work trembling, nay hence conscience receives wounds on the inside, that the ourside may be saved:
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men will steale to preuent pouertie; lye, to get out of debt; consult with Wizards, to escape sicknesse;
men will steal to prevent poverty; lie, to get out of debt; consult with Wizards, to escape sickness;
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they will giue their soules a thousand gashes to faue the skinne. Oh intolerable folly;
they will give their Souls a thousand Gashes to save the skin. O intolerable folly;
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this is to pricke the hand for the sauing of the gloue, nay to hazard ones head,
this is to prick the hand for the Saving of the glove, nay to hazard ones head,
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for the sauing of a hat, of a feather: of all enemies God is the forest;
for the Saving of a hat, of a feather: of all enemies God is the forest;
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of all wounds his the deepest; of all parts, the conscience and spirit the tenderest:
of all wounds his the Deepest; of all parts, the conscience and Spirit the Tenderest:
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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 as there is peace within, peace with the conscience, peace in our affections, peace with God, with Angels, with creatures, with the Word,
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so long a mans burden (be it what it will be) is tolerable;
so long a men burden (be it what it will be) is tolerable;
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but when God fights against vs, and there is a pitcht field within vs, that our owne eyes,
but when God fights against us, and there is a pitched field within us, that our own eyes,
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and mouthes, and hands, and wits, and spirits be against vs;
and mouths, and hands, and wits, and spirits be against us;
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Oh then who can beare it? a wounded name, a wounded estate, a wounded legge, a wounded arme may be borne;
O then who can bear it? a wounded name, a wounded estate, a wounded leg, a wounded arm may be born;
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but when God breakes the bones within, when our owne thoughts and dreames amaze vs,
but when God breaks the bones within, when our own thoughts and dreams amaze us,
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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;
and we be a terror to our selves, and our Consciences be wounded, what is then left to Comfort us? whilst a man hath Some friend, there is Some Comfort;
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whilest some meanes of comfort (some parts and places whole) there is some refreshing,
whilst Some means of Comfort (Some parts and places Whole) there is Some refreshing,
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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:
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:
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who will not pitie such a ones estate? This the state of the wounded spirit;
who will not pity such a ones estate? This the state of the wounded Spirit;
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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;
this wound as it is piercing, so spreading, it Goes thorough all the man, head, heart, side, back, all parts ache and sweat whilst the Spirit is racked;
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the eye sees no comfort, the tongue tastes no comfort, the eare receiues no comfort;
the eye sees no Comfort, the tongue tastes no Comfort, the ear receives no Comfort;
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all is bitter, bitter to the whole man, and the stoutest man in few dayes is but a liuing carcasse or skelleton;
all is bitter, bitter to the Whole man, and the Stoutest man in few days is but a living carcase or skeleton;
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as there is no ease within, so no comfort without, no place (nor bed,
as there is no ease within, so no Comfort without, no place (nor Bed,
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nor boord, nor house, nor Church) no creature (nor mear, nor drinke, nor friend,
nor board, nor house, nor Church) no creature (nor mear, nor drink, nor friend,
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nor wife, nor childe) will afford any comfort.
nor wife, nor child) will afford any Comfort.
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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.
All above us, all below us, all about us, all upon us, all within us, makes then for terror and misery, nothing At all for ease and Comfort.
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Oh consider this, you that make nothing, or but a iest of Conscience, and care not what yee say, what yee doe,
O Consider this, you that make nothing, or but a jest of Conscience, and care not what ye say, what ye do,
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how many Sabbaths you breake, how many lyes you tell, how many oathes you sweare,
how many Sabbaths you break, how many lies you tell, how many Oaths you swear,
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how many men you cousin, how many sinnes you swallow, so you may preuent outward miseries;
how many men you Cousin, how many Sins you swallow, so you may prevent outward misery's;
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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,
know, there is a wound of Conscience beyond all wounds, a misery of Spirit beyond all misery's, a breach of the soul beyond all Breaches,
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and either wound your selues with shame and sorrow for these wounds, which you haue giuen your soules,
and either wound your selves with shame and sorrow for these wounds, which you have given your Souls,
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and condemne your selues for fearing debt, or shame, or any trouble more than conscience,
and condemn your selves for fearing debt, or shame, or any trouble more than conscience,
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or else know that the sleepiest conscience shall be once awakened, the hardest heart once broken, and brawniest spirit once softned;
or Else know that the sleepiest conscience shall be once awakened, the Hardest heart once broken, and brawniest Spirit once softened;
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and then you shall finde a weight beyond the weight of mountaines lying vpon you,
and then you shall find a weight beyond the weight of Mountains lying upon you,
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and wish that you had beene rather famished, or sterued, or burnt, or strangled long before,
and wish that you had been rather famished, or starved, or burned, or strangled long before,
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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,
than ever you should live to know what a wounded Spirit means; believe it, believe it, howsoever you find for the present an evil conscience no burden,
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yet before you and it part, you shall finde Salomons words true; A wounded spirit who can beare?
yet before you and it part, you shall find Solomon's words true; A wounded Spirit who can bear?
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Secondly, if conscience be wounded, make forth to haue it healed;
Secondly, if conscience be wounded, make forth to have it healed;
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we seek skill in sore eyes, and mouthes, and the like, let vs labour for skill also to heale conscience.
we seek skill in soar eyes, and mouths, and the like, let us labour for skill also to heal conscience.
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To this end, First, know the time of cure, viz. presently: greene wounds are soonest cured;
To this end, First, know the time of cure, viz. presently: green wounds Are soonest cured;
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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.
as Therefore the Toad poisoned runs to her medicine, and each creature to his; so let him that hath his conscience wounded, get a healing potion presently.
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Secondly, know the medicines and meanes of cure. Satan is a Mountebancke, as appeares by his Apothecaries:
Secondly, know the medicines and means of cure. Satan is a Mountebank, as appears by his Apothecaries:
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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 prescribe poisons, as if Similar similibus, as Papists heal a conscience with treasons: Some prescribe toys, as outward things, drinks, music, and the like;
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some thinke to out-wrastle conscience, as they doe sicknesse, but this disease will not be opposed,
Some think to out-wrastle conscience, as they do sickness, but this disease will not be opposed,
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neither will any medicines cure it, but onely Gods, and they in briefe are these, Faith, Repentance,
neither will any medicines cure it, but only God's, and they in brief Are these, Faith, Repentance,
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and (in some cases) Satisfaction; for this know, as when an officer is wounded, two things must be done;
and (in Some cases) Satisfaction; for this know, as when an officer is wounded, two things must be done;
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first, Authoritie and the State must be pacified; secondly, the wound cured: euen so here, Conscience is an officer, first cure that;
First, authority and the State must be pacified; secondly, the wound cured: even so Here, Conscience is an officer, First cure that;
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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.
secondly, God and man too (sometime) Are trespassed, they must be satisfied. Now the Way to satisfy the offended, is, First, submission, secondly, either substitution or restitution.
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In sinnes immediately against God, we must first get a Suretie, Christ Iesus, set him betweene God and vs:
In Sins immediately against God, we must First get a Surety, christ Iesus, Set him between God and us:
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and there must come in faith, Ioh. 8. till wee beleeue, wee bee in our sinnes:
and there must come in faith, John 8. till we believe, we be in our Sins:
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secondly, we must submit, first confesse our sinnes, take shame to our selues, restore Gods glory; secondly, we must submit, First confess our Sins, take shame to our selves, restore God's glory;
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secondly, resigne our selues, and humble our selues vnder his hand, Iames 4 lay our neckes on the blocke,
secondly, resign our selves, and humble our selves under his hand, James 4 lay our necks on the block,
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and here comes in Repentance and Restitution.
and Here comes in Repentance and Restitution.
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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,
Secondly, in Sins that immediately concern man, the same path must be trod, First submission in diverse cases (go to thy brother if he have ought against thee) and secondly Restitution,
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as in Numb. 5. If thou hast runne away with this good name, restore; if with his goods, bring them backe againe:
as in Numb. 5. If thou hast run away with this good name, restore; if with his goods, bring them back again:
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and here note, that the nearer the tye is, the worse the trespasse;
and Here note, that the nearer the tie is, the Worse the trespass;
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therefore the childe that robs his father, is a greater theese (cater is paribus) than he that robs by the high-way:
Therefore the child that robs his father, is a greater these (cater is paribus) than he that robs by the highway:
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so the wife (howsoeuer nature giues an interest in goods for proper vse, and contract more according to particulars agreed vpon,
so the wife (howsoever nature gives an Interest in goods for proper use, and contract more according to particulars agreed upon,
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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 something may be presumed upon where is no exception) yet for wives to give where is no need, against Husbands mind, beyond his estate,
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and so forth, is vtterly vnlawfull.
and so forth, is utterly unlawful.
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Thirdly, consider the method & order of cure, still we must to God, he is offended, he only can worke peace,
Thirdly, Consider the method & order of cure, still we must to God, he is offended, he only can work peace,
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therefore we must looke to Christ the Brasen Serpent, and weepe ouer him; but yet if man be trespassed, wee must first to him:
Therefore we must look to christ the Brazen Serpent, and weep over him; but yet if man be trespassed, we must First to him:
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God would haue his worke tarry, till there be a purpose (at least) of being reconciled to man: therefore be first reconciled;
God would have his work tarry, till there be a purpose (At least) of being reconciled to man: Therefore be First reconciled;
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secondly, desire his prayers, 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;
secondly, desire his Prayers, as Jobs Friends did his. Thirdly, apply to conscience, as hath been said, First plucking forth the sting of sin, then washing in Christ blood;
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and for the future, keepe the heart aboue all keepings, as yee doe the eye in the middest of chasse and dust;
and for the future, keep the heart above all keepings, as ye do the eye in the midst of chasse and dust;
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for as the eye is subiect to infinite distempers, so is the conscience and spirit.
for as the eye is Subject to infinite distempers, so is the conscience and Spirit.
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First, there is a disquieting of the spirit, which vsually proceeds from vnwatchfulnesse, and that in three cases;
First, there is a disquieting of the Spirit, which usually proceeds from unwatchfulness, and that in three cases;
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First, when a man guards not the heart against euery sinne, for sinne hath a disquieting nature, and is fretting like poison.
First, when a man guards not the heart against every sin, for sin hath a disquieting nature, and is fretting like poison.
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Secondly, when hee neglects meanes of comfort (as the stomacke is troubled with ouer-fasting) or else,
Secondly, when he neglects means of Comfort (as the stomach is troubled with over-fasting) or Else,
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thirdly, vses them sleightly and formally:
Thirdly, uses them slightly and formally:
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so the spirit waxeth first dull, secondly sad, thirdly sorrowfull, as the Apostle implies in his Epistles;
so the Spirit Waxes First dull, secondly sad, Thirdly sorrowful, as the Apostle Implies in his Epistles;
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therefore watchfulnesse must be vsed in things sinfull, lawfull, and indifferent.
Therefore watchfulness must be used in things sinful, lawful, and indifferent.
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Secondly, there is a perplexing of the spirit, and that ariseth from ignorance, and that in three cases:
Secondly, there is a perplexing of the Spirit, and that arises from ignorance, and that in three cases:
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First, when a man hath no knowledge in the Word, darknesse makes one fearefull, and causes errour.
First, when a man hath no knowledge in the Word, darkness makes one fearful, and Causes error.
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Secondly, when his conscience seemes to be greater than his knowledge, as in scrupulosities.
Secondly, when his conscience seems to be greater than his knowledge, as in scrupulosities.
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Thirdly, when hee cannot put a difference betweene himselfe and Satan in his temptations and abhorred suggestions;
Thirdly, when he cannot put a difference between himself and Satan in his temptations and abhorred suggestions;
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hence come horrours perplexities, these must be preuented, First, by sticking only to the Word which sets our bounds; hence come horrors perplexities, these must be prevented, First, by sticking only to the Word which sets our bounds;
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Secondly, by getting knowledge in the Word, and a discerning spirit.
Secondly, by getting knowledge in the Word, and a discerning Spirit.
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Thirdly, there is wounding of the Spirit, that is vsually done by sinnes against light and knowledge:
Thirdly, there is wounding of the Spirit, that is usually done by Sins against Light and knowledge:
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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.
there is a threefold Light belonging to God's children: First, one of nature which is implanted, Sins against this sting, as unnatural Lustiest, murders, & the like.
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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;
Secondly, one of Scripture, and acquired (rather revealed) Light, Sins against this wound so much the more, by how much the more clear the evidence is;
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the most euident truths are the first principles (which proue, but need no proofe) thus,
the most evident truths Are the First principles (which prove, but need no proof) thus,
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first, it is a stinging sinne to deny the Scripture; secondly, to reuege expresse truths therein contained, or to disobey things daily vrged:
First, it is a stinging sin to deny the Scripture; secondly, to reuege express truths therein contained, or to disobey things daily urged:
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thirdly, of grace or infused light. Thus when a man sinnes against knowledge, purpose, vow, grace receiued;
Thirdly, of grace or infused Light. Thus when a man Sins against knowledge, purpose, Voelli, grace received;
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this is fearfull, and makes many thinke, that their sinnes are vnpardonable and against the Holy Ghost.
this is fearful, and makes many think, that their Sins Are unpardonable and against the Holy Ghost.
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Fourthly, there is deading and searing of the spirit:
Fourthly, there is deading and searing of the Spirit:
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as the body is subiect to two kinds of diseases and maimes, some that affect and afflict sense, some that depriue of sense,
as the body is Subject to two Kinds of diseases and maims, Some that affect and afflict sense, Some that deprive of sense,
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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:
as violent blows, palsies, etc., so is the Spirit also. Now this is the most fearful case of all, and comes to pass three ways:
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First, when men commit some horrible sinne which strikes out the eye, or layes one for dead,
First, when men commit Some horrible sin which strikes out the eye, or lays one for dead,
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like a blow on the head.
like a blow on the head.
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Secondly, when they shunne all meanes of awakening conscience, runne from the Word, from Saints that admonish, from thoughts of death, &c. Thirdly,
Secondly, when they shun all means of awakening conscience, run from the Word, from Saints that admonish, from thoughts of death, etc. Thirdly,
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when they force conscience, and vse all meanes to stop its mouth, and to crush it for euer:
when they force conscience, and use all means to stop its Mouth, and to crush it for ever:
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this is as searing after cutting, when a man neuer meanes to haue the part againe,
this is as searing After cutting, when a man never means to have the part again,
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but to take away all sense; feare these diseases aboue all. Thirdly, this may be for comfort to those whose consciences are not wounded.
but to take away all sense; Fear these diseases above all. Thirdly, this may be for Comfort to those whose Consciences Are not wounded.
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Quest. What is the difference betweene a spirit healed, and a spirit deaded or deluded?Quest. What is the difference between a Spirit healed, and a Spirit deadened or deluded?
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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.Ans. 1. Look to the means and medicines healing, whither our peace arise from faith, Repentance, the word. 2. A healed conscience is pure and clear throughout, the other spirits make no conscience At all, or only of Some things.
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3. A healed conscience makes interrogatories to God, first if doubts arise, it saith as Rebecca, Why am I thus? and prayes to God; 3. A healed conscience makes interrogatories to God, First if doubts arise, it Says as Rebecca, Why am I thus? and prays to God;
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the rest are stiffe, and shun all questions. 4. A healed spirit pities others;
the rest Are stiff, and shun all questions. 4. A healed Spirit pities Others;
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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,
in this case the dead heart cannot abide the name of conscience, but Says (as Pilate, what is truth? so) what is conscience? the deluded Spirit is fierce towards all but those that be of his mind,
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as all Heretickes and Schismatikes proue.
as all Heretics and Schismatics prove.
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Now if our pulse beat right, and we haue the comfort of a sanctified conscience, keepe it, by two meanes:
Now if our pulse beatrice right, and we have the Comfort of a sanctified conscience, keep it, by two means:
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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;
First, by self denial, a man must deny himself in his means (riches, Friends, etc.) Secondly, in his hope's and own worth; First, be nothing in himself; secondly, expect all from christ;
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thirdly, in his sense and feeling, he must winke and put himselfe into Gods hands, that is, liue by faith,
Thirdly, in his sense and feeling, he must wink and put himself into God's hands, that is, live by faith,
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as Luther did, rest on the naked Word without any pawne, as Abraham did. Pitie the wounded spirit;
as Luther did, rest on the naked Word without any pawn, as Abraham did. Pity the wounded Spirit;
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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;
if we hear that a man hath broken his leg or arm, we pity him, how much more should we bleed with the broken heart and bleeding Spirit;
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and furnish our selues, first with wisdome, that so we may be able:
and furnish our selves, First with Wisdom, that so we may be able:
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secondly, with loue, that so we may bee willing to succour such, Rom. 15. but more of this elsewhere: therefore here an end. FINIS.
secondly, with love, that so we may be willing to succour such, Rom. 15. but more of this elsewhere: Therefore Here an end. FINIS.
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