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

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

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

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

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

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

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

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

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

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

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

Suppose hell is let loose vpon him , and the Deuisl lets slip all his dogs at once , some barke , some bite , all chase and pesecute in all extremitie ; yet the comfortable spirit shrinkes nor , Paul is scoffed , he beares it , Paul is stocked , hee beares it , whipped , he beares it , stoned , he beares it : and how I pray you , with head and shoulders ? nay , with life and spirit : Rom. 8. 2 Cor. 1. In all these , faith he , we are conquerours , and I reioyce in my infirmities , as afflictions abound , so consolations much more ; yea he sings : true , a Paul doth this ; but who else , why others also , Act. 5.4 . as Acts 5.

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

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

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

Thirdly , Reas. 3 a comfortable spirit hath a present remedy if any thing offend it ( as some stomackes haue by vomitting ) it runs to God , nor is it close and reserued ( vnseasonably ) towards Man , and so after some meanes vsed , it recouers it selfe , a good word raises the spirit thus vttering it selfe , Prou. 12.25 .

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

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

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

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

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

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

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

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

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

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

Secondly , there is a perplexing of the spirit , and that ariseth from ignorance , and that in three cases : First , when a man hath no knowledge in the Word , darknesse makes one fearefull , and causes errour . Secondly , when his conscience seemes to be greater than his knowledge , as in scrupulosities . Thirdly , when hee cannot put a difference betweene himselfe and Satan in his temptations and abhorred suggestions ; Of this see notes on Iames 4. hence come horrours perplexities , these must be preuented , First , by sticking only to the Word which sets our bounds ; Secondly , by getting knowledge in the Word , Philip. 1. and a discerning spirit .

Thirdly , there is wounding of the Spirit , that is vsually done by sinnes against light and knowledge : there is a threefold light belonging to Gods children : First , one of nature which is implanted , sinnes against this sting , as vnnaturall lusts , murders , & the like . Secondly , one of Scripture , and acquired ( rather reuealed ) light , sinnes against this wound so much the more , by how much the more cleare the euidence is ; the most euident truths are the first principles ( which proue , but need no proofe ) thus , first , it is a stinging sinne to deny the Scripture ; secondly , to reuege expresse truths therein contained , or to disobey things daily vrged : thirdly , of grace or infused light . Thus when a man sinnes against knowledge , purpose , vow , grace receiued ; this is fearfull , and makes many thinke , that their sinnes are vnpardonable and against the Holy Ghost .