The Blessedness of a Sound Spirit, Sermon 1
THE BLESSEDNESSE OF A SOVND SPIRIT: WITH THE MISERY OF A VVOVNDED SPIRIT. Where firſt a ſound Spirit is deſcribed and differenced, and Lets diſcouered, Helpes preſcribed.
By ROBERT HARRIS.
LONDON, Printed for I. Bartlet, and are to be ſold at his Shop in Cheap-ſide, at the ſigne of the gilded Cup. 1628.
THE BLESSEDNESSE: OF A SOVND SPIRIT.
PROV. 13.14.
The ſpirit of a man will ſuſtaine his infirmitie: but a wounded ſpirit who can beare?
THis is a ſhort Text, but exceeding rich; the greateſt good and euill incident to man (in this life) are matched together. And it is done of purpoſe, that ſo each might illuſtrate other.
The commended good is firſt deliuered in theſe words, [The ſpirit of a man will beare out his infirmitie:]
The diſſwaded euill is next ſubiouned, in theſe words [But a wounded ſpirit who can beare?]
Subicctum pradicatum.In the firſt, wee muſt take notice what the thing is whereof Salomon ſpeakes, and what it is that is affirmed of it. The thing is [The ſpirit of man] man conſiſts of two parts, a body, and a ſoule; which ſoule ſometime from its ſpeciall ſeat is termed [Heart,] ſometimes from its naturall office and effects, life, ſoule, breath; from its ſpirituall, is termed conſcience, ſometime from its cauſes ſpirit, (being for its matter not bodily, but ſpirituall) and for its originall, inſpired and inbreathed. This ſoule and ſpirit of man being ſound and vnwounded (for ſo the oppoſition leads vsus to take it) doth beare vp and beare out its extremity: that is the ſecond thing, where eueryevery word is weightie, and of great latitude. The ſpirit (of man) of eueryevery man (for ſo both Grammar and Logicke beare it here) beareth (with patience; foreignſtrength, foreigncomfort, conſtancie, till it hath borne one quite through) his wound and maladie, foreignthat which for the preſent the diuine prouidence layes vponupon 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 vsus, helping vsus, and ſealing vp to vsus the euerlaſting louelove 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 louelove, and are grounded and built vponupon 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.foreign&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 vponupon him as faſt as vponupon 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 vponupon 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 hauehave beene deliuered vponupon conditions, but they would not embrace libertie and p… vponupon 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 vnderunder 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 hauehave by vomitting) it runs to God, nor is it cloſe and reſerued (vnſeaſonably) towards Man, and ſo after ſome meanes vſed, it recouers it ſelfe, a good word raiſes the ſpirit thus vttering it ſelfe, Prou. 12.25.
Fourthly, a comfortable ſpirit is not alone, Reaſ. 4 a good heart hath the Word on its ſide, Chriſt on its ſide, and the Spirit of God helpes, Rom. 8.as Rom. 8. and the ioy of the Lord is ſtrength, Nehem 8.Nehem. 8. and the Spirit of God is a Spirit, ſaith Paul, 2 Tim. 1.7.of power and ſtrength. We ſee Satans ſpirit can breake thorow many bonds (as in the Goſpell) benum a man in greateſt torments, (as in ſome Heretikes) how much more then ſhall that ſpirit, which is accompanied with Gods Spirit, breake thorow all?
But as we muſt note the reaſon why, ſo wee ſhould hauehave noted aboue the extent, how farre the ſpirit ſuſtaines a man: Firſt, Generally in all things touching his calling and condition, conſidered: Firſt, as a man. Secondly, a ciuill man. Thirdly, a Chriſtian man. More particularly, it vpholds him in being, and keeps out death till it may depart with honour. The ſoule it ſelfe departs with its treaſure and paſſes through all pikes home to heauen, and leaues the body not without hopes of following it in due time.
Secondly, it vpholds him in libertie, though the outward man be reſtrained, yet the ſoule knowes not what captiuity meanes, in deſpight of all encounters it will to heauen and there be free.
Thirdly, it vpholds one in confidence, and makes him ſay, Yet there is hope: and, Ezra 10.Though hee kill me, yet I will truſt in him, Iob 13.I will not forſake my vprightneſſe, &c.
Fourthly, it vpholds him in chearefulneſſe: as the mother cannot but ſmile in the morning, if the childe laugh vponupon her, though ſhe hauehave had a tedious night with it; ſo Gods childe cannot but laugh vnderunder all, if God ſmile vponupon him, and pull vp his feet as Iacob did when he lay a dying. In Gods light, he ſees light in greateſt darkneſſe, and the coūtenance of God is more to him than corne and oile, Pſal. 4. Pſalm. 63.3.yea than life it ſelfe: ſhew vsus thy face and we line, ſaith the Church often, Pſalm. 80.
See firſt (for humbling) whence our foiles and failings ſpring, Vſe. not from the greatneſſe of our afflictions, but from the faintneſſe of our ſpirits: ſo that hence we may. inferre for our ſelues, what Salomon doth for others, If we faint in the day of trouble, Prou. 24.10.our ſtrength is weake: indeed when the childe ſtumbles, he blames not his owne feebleneſſe, but outward impediments: ſo we, when in ſickneſſe we fret and chafe, when in paine we rage and cry, when in pouertie we ſhrinke and ſhiuer, when in perſecution we quake and tremble, when in our callings we faint and droupe; we doe not looke inward and obſerue the guile, guilt, vnſetledneſſe and feebleneſſe of our ſpirits, but runne outward to the occaſions, and complaine: Our ſickneſſe is ſuch, as none can beare; our paine ſuch, as none can brooke; our ſtates are vncurable, our incumbrances vnſufferable, and the miſeries and troubles wee are put vntounto intolerable. Iuſt like the ſore childe, who cries out of his ſhooe, when the fault is in the foot; and the ſicke patient, which faults his bed, when he ſhould his backe. For firſt, what ſaith Salomon, The ſpirit of a man (rightly ordered) beares his wound: if ſickneſſe be the wound, a good ſpirit will beare it, if pouertie, if diſgrace, if impriſonment, if fire, a good ſpirit will goe vnderunder all. There is no gulfe ſo deepe, but a good ſpirit will thorow it; no mountaine ſo high, but a good ſpirit will ouer it. Next, we ſee Salomons words verified in many inſtances; What wound hath not a good heart borne heretofore? ſpeak of pouerty, ſome hauehave ſung vnderunder it; of paine, ſome hauehave laughed at it; of impriſonment, ſome hauehave reioyced in it; of flames, ſome hauehave embraced them with cheerefulneſſe. Whence then is it, that where others ſing, wee weepe, where others reioyced and triumphed, we are altogether diſheartned and diſcouraged? Is it becauſe our miſeries and trialls are greater than others? Alas no, they muſt not bee brought into any compariſon with other mens, with Iobs, Pauls, the Martyrs. Whence then is it? truly the diſtraction growes from the Inſide, they were vpright, we guilefull; they were at peace with God, we are vnreconciled; they were filled with the treaſures of wiſdome, faith, zeale, and the like, we are empty; they were rauiſhed with the comforts of God and conſolations of the ſpirit, wee are vnacquainted with them; they were armed with the power of God and patience of Ieſus Chriſt, we are naked; they kept themſelues in the louelove of God, wee interrupt our peace and make a breach into our conſciences. Hence they looked vponupon Men, Lions, Deuils, with an vndaunted countenance, and walked thorow rackes, and gaoles, and gyues, and deaths, and hells, without ſtartling, and we flie when none purſues vsus, and quake at the ſhaking of a leaſe: oh now ſee your weakneſſe and ſay, my griefes, my troubles, my burdens be not greater than others; but my truth, faith, humility, peace, ioy, patience, courage, comfort in the inward man is leſſe than others, elſe I might beare my burden, ſith a good ſpirit will be, as Simon to Chriſt, his Croſſe-bearer.
Secondly, Vſe. 2 it may ſerue for inſtruction; hence learne Pauls art, how to beare any thing: a Chriſtians dutie ſtands in theſe two things: Firſt, to doe any good: Secondly, to beare, if need be, any euill: this latter is hard, but not impoſſible to a man-like ſpirit; there is an art of bearing worth the ſtudying, ſome men deſire to know all things, ſome to doe any thing, but he is likelieſt to ſpeed beſt, that can endure any thing, that can with Paul abound and want, Philip. 4.be in good and euill report, can be ſicke, can be pained, can looke vponupon fetters, and whips, and ſtockes, and ſtones, and deaths as Paul could; he is a happie man whom God will not hurt, whom men, nor deuils, nor things preſent, nor things to come can hurt; labour to be thus happy.
Queſt. But you will ſay, how ſhould wee attaine to it?
Anſ. Why get a good ſpirit, firſt naturally good, a chearefull ſpirit. That, if a man be ſicke, is a medicine, ſaith Salomon, a good cordiall. Prou. 17.22.That, if a man be poore, is a continuall feaſt; Prou. 15.15 23.if pained, is health to the bones, eſteeme of that as of a great mercy: A nimble hand, a nimble foot, a nimble eye, a nimble wit, a nimble tongue is good, but a nimble ſpirit is better; therefore if thou haſt that, be thankfull and chearefull, if thou haſt it not, endeuour to get it, and being dull, whet it. Secondly, ſpiritually good; nature may be ouercome, that is as the ſtring of an inſtrument which ſnaps in two, if it be ſtrained too high: thus ſome croſſes are too hard for nature, for nature hath its latitude, as a bow its compaſſe, and muſt not be ouer-maſtered. But ſpirituall ioy cannot be loſt, Iohn 16.none can take it from vsus, Iohn 16. It cannot be vanquiſhed, it is ſtrong; therefore get this, and keepe this, which that you may doe, thus doe.
Firſt, if you will hauehave ſpirituall ioy reſt with you, you muſt diſlodge and diſcard two homebred Inmates; as firſt, carnall delights; ſecondly, ſinfull luſts. Firſt, take heed of entertaining carnall delights, reſt not in wealth, truſt not to men, rely not on wines, meats, muſicke, pleaſures, company, &c. theſe will deceiue in times of diſtreſſe; beſides that, nature quickly putrifies and turnes to corruption, and ſo proues banefull.
Secondly, take heed of ſinfull luſts, theſe are ſo farre from bringing peace to the ſoule, as that they warre againſt it, 1 Pet. 2.12. foreign.as Peter ſaith. They are ſo farre from comforting, that they oppreſſe, as our Sauiour Chriſt teacheth; Luke 21.34.the end of this mirth is heauineſſe of ſpirit, Rom. 2.ſorrow, feare, anguiſh, tribulation and wo vponupon eueryevery ſoule that ſinneth, &c. Therefore conceiue of ſinne (yea eueryevery ſinne) as of a diſeaſe, a wound, an enemie to peace, and complaine and ſtriue againſt it, for ſo long as ſin is reliſhed, no peace nor ſtrength can be had.
Secondly, (theſe two euills purged out) thou muſt apply thy ſelfe to means of comfort, Of meanes of comfort, ſee more Pſal. 43.which giuegive, firſt entrance, ſecondly accompliſhment to thy comfort. Of the firſt ſort, our Sauiour in the fifth of Matthew mentions theſe:Matth. 5.
Firſt, pouerty of ſpirit, a man muſt firſt ſee himſelfe deſtitute of all good, and meanes to attaine it, and be emptied of the creature.
Secondly, he muſt mourne, for that leads to true comfort, godly ſorrow lets in ſpirituall ioy.
Thirdly, he muſt be m…ke, and put vponupon him a reſolution of ſuffering any thing for righteouſneſſe ſake. of god
Fourthly, bring good affections to all Gods ordinances, and draw waters with ioy out of Gods ſauing wells, Eſay 12. and drink of Chriſts wines, Cant. 2.4.
Laſtly, he muſt get faith in Chriſt, caſt himſelfe vponupon Gods mercies in Chriſts merits; and thus it is gotten.
Now in the next place care muſt be had to keepe this life of ſpirit, as well as to get it; and to doe that,
Firſt, a man muſt keepe himſelfe vnſpotted of ſinne, and not returne to folly; but if he be ſoiled, ſtill waſh, make euen by euening, as in the Law.
Secondly, walke in truth and faith, ſtill exerciſe faith (to begin with that firſt) in meditating of, and applying the promiſes generall and particular.
Secondly, ſtill walke in the light, and keepe thy ſelfe in Gods preſence, 1 Iohn 1.ſo peace ſhall be vponupon thee, and the ſpirit will be held vp in chearefulneſſe, is nothing heauie, nothing better, a man ſhall be able to goe thorow fire and water.
Thirdly, Vſe. 4 this is for comfort to thoſe that hauehave ſuch a ſpirit; natural courage and chearefulneſſe carries one thorow many things, ſpirituall courage carries thorow all; that which nature (fleſh and bloud) quakes at, grace will trample vponupon; nature ſhrinkes at paine, grace beares it; nature yeelds to ſickneſſe, grace ſtands it out; nature buckles and bends vnderunder griefe, grace ſwallowes it vp; nature quakes at death, trembles at the racking of the ſinewes, breaking of the bones, broiling in the fire, and the like, and cries out, Oh it is intolerable; grace ſpeakes in his words, I can doe any thing through Chriſt that ſtrengthens me, Philip. 4.
And when it is put to it, then it workes moſt powerfully, a Chriſtian neuer knows his ſtrength (rather Gods ſtrength) till hee be put vponupon it, then he findes that tolerable, which he thought to be intolerable, and there meets with greateſt comfort, where he expected leaſt, and as a man in bed (whileſt he plods on the ſtormie weather abroad) thinkes it not to be endured, but when bee is one in it (what with buſling, what with cloathes) he paſſes thorow it; So it is here, &c.
Oh the ſtrength of the ſpirit, it is great, he is ſtronger that is in vsus, than he that is in the world.
Magna eſt vis conſcientiae in vtram que partem. cis.Oh the power of conſcience both wayes, as it makes a happie eſtate miſerable, if bad; ſo, a miſerable condition bleſſed, when good.
Oh the conſolations of the Lord, they are vnſpeakable: the rage of fire, beaſts, men, deuills, &c. doth not paſſe vnderſtanding. Reaſon can fadome finite things, 1 Cor. 2.9. Philip. 4.7.but the comforts of God paſſe all vnderſtanding: wee cannot conceiue how a man ſhould beare ſuch things as ſome hauehave borne; but we ſee they did beare them, we ſee our ſelues borne thorow thoſe things, which we thought before vnſufferable. Therefore reſt on God, hold your hearts in peace with him: Reioyce in him, and your ſpirits and Gods Spirit (ioyning together) will beare any burden that hee will lay vponupon you; his promiſe is paſt, you ſhall not bee tempted aboue your ſtrength, 1. Cor. 10.
Fourthly, Vſe 4 bleſſe God for a good inſide, you that have it euer bleſſe him for a purified conſcience, a quiet ſpirit: this is your life, your meat, your ſtrength, your all in all. This makes the Chriſtian laugh better cheap than another, beare with more patience than another, liue with more comfort, dye with more confidence than another: while the heart is whole, all is well. Therefore if without thou finde no money in purſe, no friend in Towne, no eaſe in body, no comfort in life; yet findeſt faith, patience, aſſurance of Gods louelove within: reioyce in thy eſtate, bleſſe God for it; the eſtate is as the man is, the man is as the minde is, and as is the ſpirit; a comfortable ſpirit makes a comfortable eſtate.
Queſt. But how ſhall I diſcerne betweene naturall and ſpirituall comfort?
Anſw. Spirituall cheerefulneſſe comes, firſt, from faith in Chriſt. Secondly, from louelove to God and Saints. Thirdly, begets boldneſſe in prayer, as Saint Iohn ſpeakes.
Beſides, naturall chearefulneſſe may be ouertopt by euils: Firſt, Naturall, for our weakneſſe makes vsus more ſenſible of ſorrowes than comforts. Secondly, Carnall, for all ſinne is as poiſon to the ſpirit. Thirdly, Diabolicall, not ſo ſpirituall comforts.
Moreouer, a naturall ſpirit beares ſome things only, as C. Marius the cutting of his fleſh, but not all, as diſgraces, &c. witneſſe Cato, Saul. &c. Secondly, a naturall ſpirit, though it bite in paſſion, yet is deſtitute of poſitiue ioy, peace, confidence, &c.