ONE great Objection a­gainst Providence, is ta­ken from the many Evils and Calamities which mankind suffer; which would be a rea­sonable Objection, were they more than are deserved, or more than are necessary for the wise Government of the world. But besides other Answers that may be given to it, the Wise-man's Observation in my Text, furnishes us with Two very plain Answers. 1. That the Sufferings of this life are not dispro­portioned to our strength to bear them; and when Afflictions and Misfortunes are [Page 6] necessary to the wise government of the world, it is a sufficient vindication of Pro­vidence, that God lays no more on us, than what the spirit of a man can bear; The spirit of a man will sustain his Infirmi­ties. And 2dly, That the only Evils that are intolerable and insupportable, are wholly owing to our selves; and then we have no reason to quarrel at the Divine Providence, when God is more merciful to us, than we are to our selves. But a wounded spirit, who can bear?

For the Explication and Improvement of these Words, I shall 1. Enquire what is meant by sustaining Infirmities. 2. By what means the spirit of a man can su­stain his Infirmities. 3. What is meant by a Wounded Spirit. 4. How unsup­portable a Wounded Spirit is. 5. Con­clude with some Practical Inferences from the whole.

1. What is meant by sustaining Infir­mities: Now Infirmities in this place being opposed to a Wounded Spirit, must signifie [Page 7] only external sufferings, whatever is grie­vous and afflicting, excepting the disor­ders and troubles of our own minds. And by sustaining Infirmities, is not meant, that we must not feel them, nor have any afflicting sense of them; for the Sto­icks themselves would not say, that pain was not pain; for then there would be no need of Patience to bear it; Non ego dolorem, dolorem esse nego, cur enim fortitu­do desideraretur, sed eum opprimi dico pationtia, si modo est aliqua patientia. Cicer. but that Patience, if there be any such thing, can conquer pain. And therefore to sustain Infirmities, is to feel, but not to sink under the weight of them; as that man sustains his burden, who can go upright, and not stagger, at least not fall; though he feels the weight of it on his shoulders: That is, he who can in any measure enjoy himself under suffering, does so far sustain it; and the more perfectly we can enjoy our selves, though the brightness and gaiety of our spirits may be a little sullied and over­cast, the more compleat and perfect is our Conquest over all the Calamities of Life.

[Page 8] 2dly. But the great Enquiry is, How the spirit of a man can sustain his Infir­mities; and that is done Three ways: 1. By Natural Courage, and Strength of Mind. 2. By the Powers of Reason. 3. By the Diviner Aids and Succours of Religion.

1. Natural Courage, and Strength of Mind: A man of spirit thinks it a re­proach to be easily disturbed and ruffled, to be put out of humour by every acci­dent, to sink under the common Cala­mities of life; nay, to be wholly ma­stered by the most extraordinary and for­midable Events. There is an inbred Greatness in human Nature, which does not care to confess its own weakness, which will not yield, or submit, or own a Conquest; an untaught Courage, which supports the rude and illiterate part of mankind, even without Reason and Di­scourse; which is improved by a sense of Honour in men of Fortune, increases by exercise and discipline, by hard labour, [Page 9] and difficult trials, and is lost by ease and luxury, and softness, which makes the Mind as tender as the Body, to feel all the Vicissitudes of Fortune, as a cra­zy and distempered body does the change of Weather. God has put a spirit into man, which can bear his Infirmity; and if we have it not, it is our own fault.

2dly. The spirit of a man sustains his Infirmities by the Power of Reason, which adds to our Natural Courage, gives us a more confirmed sense of De­cency and Honour, teaches us the true value of things, quiets our Passions, unde­ceives our abused Imaginations, convin­ces us that some fancied evils are none at all, others not so great as we thought, and that the worst condition has its al­lays, which make it tolerable to a Wise and Good man.

I am far from thinking, That the mere Power of Natural Reason, and Moral Ar­guments, is able to support us under all [Page 10] events, much less, that the Arguments of the Heathen Philosophers, though they said a great many wise and good things, were sufficient to this purpose; but yet it is certain, That Reason is the strength of the Mind, and it is the Mind which must bear up under external Sufferings; and it is as certain, that Nature furnishes us with a great many Arguments to bear them easily without fainting: As for Instance:

We must consider the state of the world, which is in a continual flux and moti­on, and does not long shew the same face of things; that the various Lusts and passions of men among whom we live, will create a great deal of trouble to us; and that our mortal bodies are liable to pain and hunger, and many Calami­ties. This is the state of all mankind in this world; and if after all, it be de­sirable to live, to come into, and to con­tinue in this world, upon these terms, we must make the best of our condition, and bear our sufferings patiently, and not repine, if we escape as well as the ge­nerality [Page 11] of Mankind: In such a state of life we must not promise to our selves a compleat and undisturbed Happiness; for then we must be disappointed, and be very un­easie and impatient at such a disappointment; but we must expect to suffer more or less, and that will make us think we escape well, when our Sufferings are but light; and teach us to arm our selves against those which are greater with courage and patience.

Thus a Wise man sees through the frightful or flattering Disguises of things, and judges by Nature, not by Fancy and Opinion; and then he finds no mighty reason to be disturbed about ma­ny things, which are judged and resent­ed as great Calamities by unthinking Men. Reason teaches them, that Na­ture is contented with a little, and that poor men enjoy themselves, and have their Pleasures and Satisfactions, as well as the Rich; and therefore Poverty with­out pressing Wants, is not so great an Evil, as it is thought by some men: and then it can be no intolerable Evil [Page 12] neither, to fall from a high and prospe­rous Fortune to a meaner State. Reason teaches them, that a good man, who is conscious to himself of his own Vertue and Integrity, ought not to be concern­ed for unjust Reproaches, which are the effects of Ignorance or Malice. That undeserved Honours, unjust Praises and Commendations are only the Entertain­ments of Fools; and that unjust Re­proaches ought not to put Wise men out of countenance. And thus it is in other Cases; There is a vast difference between the natures of things, and mens Opinions; and were our Passions and Re­sentments governed by Reason, and pro­portioned to the nature of things, not to the Opinions of men about them, it would make our Condition in this World much more easie and tolerable. But I cannot now particularly shew you all the varie­ty of Arguments, whereby men may sup­port themselves under several Calamities of Life; it is sufficient to my present purpose, that Reason gives a new strength [Page 13] and vigour to the spirit of a man to sustain his Infirmities.

Thirdly, But the greatest Supports of all, are the Arguments Religion furnishes us with; as to name but two at present. 1. That whatever we suffer is not the effect of a blind Chance, or fatal Necessi­ty, but is ordered by a Wise and Good Providence. 2. That if we bear our pre­sent Sufferings with patience and submis­sion to the Will of God, and make a wise use of them to our improvement in Grace and Vertue, our very sufferings shall be greatly rewarded in the next World. These two Principles are the Foundations of all Religion, and as certain as any thing in Religion; all other Arguments without this belief cannot support us, and there are no Sufferings too great for a man to bear, who is throughly possessed with a firm belief and vigorous sense of these.

Can we our selves, or the kindest Friend in the World, chuse better for us than God? Do we suspect his Wisdom, or his Good­ness? Can he mistake our Condition, [Page 14] who knows our Frame? Can he be want­ing in his care of us, or in good will to us, who made us? What is it we desire, but to be happy? and if God intends our happiness in his severest Corrections, why should we complain? Religion teaches us, that the care of our Souls is of much greater concernment to us than bodily Ease or Pleasure; and if God sees Pain and Sickness, Poverty and Disgrace, neces­cessary to cure, or restrain our vicious and distempered Passions, or to improve and exercise our Graces, have we any reason to complain that God takes such severe methods to save our Souls? Had we ra­ther be miserable for ever, than suffer some present want and pain? The Soul is the best part of Man; and to take care of a man, is to improve his better Part; and this is the Design of God's Providence towards particular men, to train them up to Vertue by such methods of Kindness or Severity, as he sees them want.

This I confess may be very grievous and afflicting at present, but then we [Page 15] have the hopes of Immortal Life to sup­port us; and can that man be miserable, can he sink under present Sufferings, who has the hope of Immortal Life, as the An­chor of the Soul, both sure and stedfast? To believe, that all things at present are in­tended for our good, and shall work to­gether for our good, if we love God; and that when we have out-rid the Storms of this World, by Faith, and Patience, and Hope, These light afflictions, which are but for a moment, shall work for us a far more exceeding and eternal weight of glory: This, if any thing, will make all the Suffe­rings of this Life easie: if natural Cou­rage, or natural Reason fail, the Spirit of a man, supported by Religion, will su­stain his Infirmity.

Thirdly, Let us now consider what is meant by a wounded Spirit: This is a me­taphorical Expression, and signifies a Spi­rit which suffers pain and trouble. A wound in the Body, is a Division of one part from another, which is always painful; and tho a Spirit cannot be thus divided, yet because [Page 16] a Wound causes Pain; a Spirit which is dis­ordered, and suffers pain, is said to be wounded: As for instance,

Some mens Spirits are wounded with the disorders and violence of their own Passions; they love, or hope, or fear, or desire, or grieve immoderately; and all Passions are very painful, when they are in excess. Upon this account the Wicked are said to be like a troubled sea when it cannot rest, whose waters cast up mire and dirt: there is no peace, saith my God, to the wicked.

Other mens Spirits are wounded with a sense of Guilt; their own Consciences reproach and shame them, and threaten the Vengeance of God against them; they have gratified their Lust, or Re­venge, their Ambition, or Covetousness; and dreamt of nothing but ease and pleasure; the Temptation was very charm­ing as it came towards them, but now the heat and impetus is allay'd, and the enjoy­ment over, they can't reveiw what they have done, without horror; their affrighted Con­sciences draw the most amazing scenes [Page 17] of Judgment, and paint their Fancies with all the blackest Images of Terror; The Sinners of Sion are afraid, fear hath surpriz'd the Hippocrites, Who shall dwell with de­vouring fire, who shall dwell with everlast­ing burnings?

3dly, This is the wounded Spirit, and such a wounded Spirit, who can bear? This is Matter of Sense, and therefore for the Proof of it, we must appeal to the Sense of Mankind; and there is no danger in this Appeal; for though some Men may scorn to confess, what they feel, yet if all Mens Minds be of a make, we can feel in our selves, what other Men feel: And then we all know, that Anger when it grows im­moderate, and encreases into Rage and Fury, worries the Mind, and sharpens it self into such a keenness, as cuts deep in­to our own Souls; that an immoderate love of Riches or Honours or Pleasures creates us infinite Trouble, torments with an im­patient Thirst, with restless and uneasie Ex­pectations, distracts us between Hopes and Fears, kills with Delays and Disappoint­ments; [Page 18] and there are but few Men, who can long dissemble their inward pain and uneasiness, but confess it in their Looks, and Words, and Behaviour, by external and visible Symptoms of Frenzy and Di­straction.

And yet all this is nothing to the Agonies of a guilty Mind, as any Man must con­fess who knows what it is to be Self-con­demned, and to live under the Apprehensi­ons of God's Wrath, and the terrible Ex­pectations of endless Torments; for with what Courage and Patience can any Man bear such a Thought as this, that he must be miserable for ever? some Men may laugh away the Thoughts of Hell, but it is cer­tain, that no Man who believes in good earnest, that there is a Hell, and that he himself is in the most apparent danger of falling into it, that can bear this Thought: The many sad Examples of despairing Sin­ners, who at the last moment groan out their Souls in Agonies and Horrors, are an undeniable Proof of this. Men who do not believe a Hell may laugh at it, till they [Page 19] feel it; but for experiments sake let them only suppose that there were a Hell, and that Hell were to be their Portion, and then let them tell me, how they can bear such a Thought.

This is sufficient to satisfie us, how unsup­portable a wound Spirit is, but to give us a deeper and more lasting Sense of it, I shall further observe, that a wounded Spirit has no refuge or retreat, has nothing left to support it self with. The Spirit of a Man can bear his Infirmities, but when the Spirit it self is wounded, there is no­thing to support that; this wounds our Courage, our Reason, makes all external Comforts tastless, and deprives us of all the Comforts of Religion.

For 1st. What Courage can any Man have against Himself, against the Wounds and Disorders of his own Mind? Courage is nothing else, but a firmness of Mind to go­vern its own Resentments and Passions; to suffer Pain, and Reproach, and other Evils without immoderate Grief, and to encount­er dangers without an amazing fear; but [Page 20] when the Mind it self is oppressed with Grief and Fears and Cares, the Disease which Courage should prevent has already seized the Spirits. Courage fortifies us a­gainst external Evils to keep them at a di­stance from wounding our Spirits, but the Disorders of our own Passions are in­ward Wounds, which we must feel and languish under. When our own Consci­ences reproach, chide, and threaten us, the good Opinion and Courtships of the World cannot defend us from our selves, we cannot stop our ears against it, we cannot harden our selves against its Terrors, it is a dome­stick Fury, which when it is provoked and awakened, will be heard, and will make us tremble, will make us judge and con­demn our selves, and begin our own Tor­ments in frightful Horrors and Agonies of Mind.

2dly, Whereas reason can fortifie the Mind against all external Calamities, when our Spirits are wounded, that little Reason we have left proves our Tormentor. When we are under the Transports of violent and [Page 21] disorderly Passions, Reason can't be heard, or is bribed by Passion to justifie its own Excesses. Wise Counsels are lost on such men, as much as a Lecture of Philosophy would be in the Noise and Distraction of an Alarm or Battel.

What a sullen and obstinate thing is Grief! how does it pore on its own Mis­fortune, nourish its Disease, and despise all Arts of Diversion, that it is commonly above the cure of any thing but Time, which weakens the Impression, or tires men with their own Complaints.

When our Consciences are wounded with Guilt, this arms all the Reason we have against us, for Reason in such Cases can never be on our side; then Reason dis­covers our Shame and Danger, aggravates our Sins, and many times drives such awa­ken'd Sinners into the very Horrors of Dis­pair, disputes against the possibility of their Pardon, and blots their Names out of all the Promises of the Gospel, how large and universal soever they be. The Guides of Souls, who are always consulted upon such [Page 22] Occasions, (how much soever they are de­spised at other times) could tell a great ma­ny sad Stories of this kind, enow to con­vince Sinners, that even Wit and Reason is a very dangerous Enemy, when a guilty Conscience turns the edge of it against our selves.

3dly, When there is no Ease and Com­fort within, there is no other Remedy, but to seek for Support and Comfort from a­broad; and there are a great many pretty Diversions in the World to entertain Men, who are at leisure to attend them, but these are no Entertainments to a wounded Spirit. When men are galled by their own Passions, by Fear, Emulation, Jealousie, Discontent, in the very midst of laughter the heart is sor­rowful. As great as Haman was, all his Ri­ches and Power availed him nothing, while he saw Mordecai the Jew sitting at the Kings Gate, 5 Esth. 13.

The good things of this World are very considerable, when there is an easie and cheerful mind to enjoy them; but they cannot make a man easie and happy, whose [Page 23] Mind is disturbed; they may entertain an easie Mind, but cannot quiet the Tumults and Disorders of Passions, nor give any Ease to a wounded Spirit.

Much less can external things appease the Horrors of a guilty Conscience. Away all ye vain Delights will such a man say, what have I to do with Pleasure, when Torments, everlasting Torments, must be my Portion? Why do ye tell me of Ri­ches and Honours, when the great God is my Enemy, when I am despised and abhor­red of my Maker, and am thought worthy of no better Portion than Eternal Flames? I am not at leisure to attend the Flattering Courtships of this World; my Thoughts are taken up with a more dreadful Prospect of things to come. O Eternity, Eternity, the never-dying Worm, the never-dying Death!

4thly, Nor can a wounded Spirit find any Support from the Considerations of Re­ligion, unless it find its Cure there. If the Belief of a Divine Providence and another World can cure our Love to present things, [Page 24] it will give us quiet and easie Passions too, but without this a wounded and distem­per'd Spirit will reproach God as well as Men, and rage against Heaven it self; like that wicked King, This evil is of the Lord, why should I wait on the Lord any longer? As Solomon observes, The foolishness of Man perverteth his ways, and his heart fretteth against the Lord.

If the Fear of God, and of those Pu­nishments He has threatned against Sin, makes us true and sincere Penitents, con­quers our vicious Habits, and reforms our Lives, this is such a wounded Spirit, as God will bind up again, such a broken and con­trite Heart as God will not despise; but the Thoughts of God and of a future Judg­ment are very terrible to Impenitent Sin­ners. It is a dreadful Prospect to look into the other World, and to see those Lakes of Fire and Brimstone, prepared for the Devil and his Angels. And this is all that Bad men can see in the next World.

Thus we see how supportable all Ex­ternal Evils and Calamities are, how insup­portable [Page 25] a wounded Spirit is; and the com­paring these two Cases will suggest some very useful Thoughts to us.

As, First, This is a great Vindication of the Providence of God, with respect to those Evils and Calamities that are in the World. Sufferings are very necessary in this corrupt and degenerate State of Man­kind, but though God sees it necessary to punish Sinners, yet he has made abundant Provision to support us under all external Sufferings: He inflicts nothing on us, but what the Spirit of a Man can sustain, and sup­port it self under; but our greatest Suffe­rings are owing to our selves, and no more chargeable on the Providence of God than our Sins are. Nothing that is external can hurt us, while our minds are sound and healthful, but it is only a disordered or guilty mind which gives a Sting to Afflictions: God corrects in mea­sure, as we are able to bear, but we our selves tye the Knots, or add the Scorpions to the Scourge▪

[Page 26] Secondly▪ This greatly recommends the Divine Wisdom, in that Provision God has made for our Support under Sufferings.

As, 1st, Since the generality of Man­kind were not likely to prove any great Philosophers, GOD hath bestowed on them such a measure of Natural Courage, as will bear Afflictions better than the Rea­son and Philosophy of more thinking men, and we may generally observe, that those who make the least use of their Reason, and have the least share of External Com­forts, have the greatest Portion of this untaught Courage, because they need it most.

2. God has provided the greatest Supports for the best men. Those who use their Reason, and examine the nature of things, will more easily bear Poverty, and Disgrace, and such other Evils, than men who judge by Opinion and popular Mi­stakes.

Those who live by Reason, and govern their sensual Appetites and Inclinations, and use the things of this World, so as not to [Page 27] be mastered by them, retain that Courage and Strength of Mind, which is lost by Softness and Effeminacy.

But a truly devout man, who believes the Wisdom and Goodness of Providence, and the Rewards of the next Life has the greatest Support of all. Whereas an im­penitent Sinner, who wounds his Conscience with Guilt, and an Atheist, who believes neither a God nor a Providence, have no­thing but Sottishness and Stupidity to sup­port them; and could things be better or­dered for the encouragement of Virtue and Religion. Good men, whatever their Condition be, have the Advantage of the Wicked, even as to this present Life; they may be easie, and enjoy themselves in all Conditions, for GOD has provided for their present Support; but if bad men be Sufferers, they have nothing to support them; and though they be prosperous, they feel such Disorders of Passions, or such guilty Fears, as sowre all their other Enjoyments.

[Page 28]3. God has so wisely ordered things, that we cannot support our selves under Suffer­ings without making a wise and good use of them; for the best Arguments to com­fort us under Sufferings, will afford us no comfort unless they make us better. It is a great comfort that Afflictions are appointed by a wise and good God: But he who con­siders this, will naturally inquire into the Reason, why God strikes, will search and try his way and turn unto the Lord, will hear the rod and who it is, that hath appoint­ed it.

That Afflictions are ordered for our good will make us endeaveour to reap the Spiritual Benefit of them: for that Afflicti­ons are useful is no Comfort at all, unless we make a wise use of them; unless they bring forth the peaceable Fruits of Righte­ousness.

No Man can take Comfort in the Re­wards of the next World, without bear­ing his Sufferings well in this; for our Suf­ferings will have no reward, unless they make us better; unless they purifie our [Page 29] Minds, and exercise our Faith and Patience and Submission to the Will of God.

3dly, I observe, That it is better to suffer then to sin even with respect to our present ease, because sufferings may be born by an innocent and vertuous Mind, but Guilt in­flicts an unsupportable wound upon the Spirit, and those Sufferings which the Spirit of a Man can bear, are rather to be cho­sen, than what the Spirit of a Man can­not bear.

Lastly, I observe, that the Government of our own Passions contributes more to our Happiness than any external Enjoy­ments. While our Minds are disordered with violent and tumultuous Passions we can never be Easie and Happy, whatever else we enjoy: for this gives such a Wound to the Spirits, as no ex­ternal Enjoyments can heal: But he who has his Passions under government, who knows how to Love and Fear and Desire and Hope, though he may be a great Suf­ferer, can never be miserable, because he can support himself under all other Suf­ferings. [Page 30] What a wrong Course then do the generality of Mankind take to make themselves happy: They seek for Happi­ness without, when the Foundation of Happiness must be laid within, in the Temper and Disposition of our Minds. An easie quiet Mind will weather all the Storms of Fortune; but how calm and serene soever the Heavens be, there is no peace to the Wicked, who have no­thing but noise and tumult and confusion within.

To God the Father, God the Son, and and God the Holy Ghost, be Honour, Glory, and Power now and for ever, Amen.