of his own sonnes blood is not so prodigally bestowed Now this first distresse is vsually strengthned by three other particulars 1. Greatnesse of transgressions 2. Long continuance in a course of sinning 3. Our own indisposition to partake forgiuenesse For greatnesse of sinne we haue n Gen. 4.13 Cains instance And though the issue be better in Gods children then in the brood of Cain yet the distresse it selfe is incident to Gods dearest servants And herein alas how wittie and even Rhetoricall are Gods children to aggravate theire infirmities still they will be finding out somewhat wherein their sinnes haue exceeded the sinnes of others to which the Lord hath granted pardon It is true they confesse o 1. Tim. 1.13 Paule a blaspheamer a persecutour was receaued to mercy but what he did be did ignorantly through vnbeleefe I against my knowledge and conscience Peter sinned grievously p Mat. 26.75 but wept bitterly my heart is so hardned that not one teare can be wrung out for my many sinnes Manasses shed much blood but in his tribulation q Par. 33.12.13 he prayed earnestly and humbled himselfe greatly before the Lord God of his Fathers I besides a few cold wishes and a little hanging downe the head after the guise of those Hypocrites Isa 58. find no such thing in my selfe The sinne which the Lord would hereby chasten and prevent is our former extenuations and sleight esteeme of the offence of God we were wont to say of our sins as Lot of Zoar r Gen. 19.20 are they not little ones and our soule may liue Oathes say profane men perhaps we haue said too what are they but words and words but winde Scoffing and fabling wanton speech but merry talke Profane sports honest recreations grosser enormities humane frailties The Lord would now teach thee otherwise to esteeme sins to weigh them in the ballance of the sanctuary not of thine owne fancy and perhaps the sins thou formerlie thoughtest little are nowe felt as a burthen too heavy for thee to beare The remedies are these First humble thy selfe before the great God whose offence thou hast so lightly esteemed pray God to forgiue this thought of thy hart that ever thou hast thought any sin little and resolue hereafter to make conscience as well of smaller as of greater sins knowing that thou art ſ Mat. 12.36 countable for the least even to an idle word When thou hast this done consider then the endlesnes of Gods mercy in Christ Iesus view the t Eph 3.18 height and depth and length and breadth those immense dimensions of Gods grace and loue in Christ Heare the Lord himselfe describing himselfe to Moses u Ex. 34 6 7. The Lord the Lord strong mercifull and gracious slow to anger abundant in goodnesse and truth reseruing mercy for thousands forgiuing iniquitie and sin c. So many attributes of mercy and grace so few of power and iustice what argue they but almost a greater propension to shew mercy then to execute iudgement Heare the Apostle * 2. Cor 1.3 God the father of mercies againe God which is rich in mercy Heare Isay x Isai 55.7 He is very readie to forgiue heare S. Iames y Iac. 5.11 of much bowels and tender commiseratiō And reiect that saying of Cain z Gen. 4 13. my sin is greater then can be forgiven Mentiris Cain saith S. Augustin thou lyest Caine for greater is Gods mercy then al mās iniquitie When thou hast thus dwelt a while vpon meditation of the endlesse mercy of God see then the a 1. Pet. 1.18 19. price paide to expiate not only little but even greatest sins Is there any thinkest thou so great which the b Heb. 9.14 1. Ioh. 1.7 blood of the sonne of God a person so excellent cannot expiate Nimirum Deus meus saith Augustine si aequa lance delicta peccantis hominis redimentis gratiâ librentur Authoris non tantum oriens ab occidente sed inferior separatur infernus à summo Coeli cardine Now surely my God saith S. Augustine if the offences of man sinning and the grace of God redeeming be piezed in even ballance the East hath not so far difference frō the West nor the lowest hell from the highest heaven c. Ad vnto these those sweete promises propounded in the word of God c Isai 1.17 89 Cease to doe evill learne to do well c. Though thy sins were red as scarlet they shal be white as wooll And out of them frame this comfortable sound conclusion There is no sinne capable of repentance but the same is also capable of pardon Lastly consider examples of great sinners received to mercy d 2. Par. 33.12 13. Manasseh Peter e 1. Tim. 1.13 16. Paul c. and know Gods dealings are exemplary in them the Lord sheweth what al might expect that by their example shoulde in after times beleeue and repent A seconde particular strengthening this distresse is long continued practise of sin with contempt of grace offered This is that that more exasperates the wound and makes it bleed a fresh I know saith the distressed soule Gods mercies are infinite Christs merit endlesse but I haue long dwelt in practise of sin neglected many a gracious invitation foreslowed repentance that now I am perswaded the iudgement threatned by the Prophet hath seized on me f Ezec. 24.13 because the Lord would haue purged me and I was not purged therefore I shall never bee purged The sin the Lord would hereby chasten and prevent is procrastination those prophane resolutions time enough yet repent when we are old and those hellish speeches young Saints old Devils youth must haue his swinge and let vs be merry we can neuer do it younger The Lord would by this distresse teach thee that it is g Lam. 3.27 good to beare the yoake in youth that repentance the sooner it is performed the more comfortable and that grace must be accepted when the Lord offers it not when we shal be at leasure And now I dare say thou wishest thou hadst bin sooner wise for thy soule and even in youth laid the foundation of thine endles comfort For remedy this doe first bewaile delaies now so discomfortable in sense pray God to pardon that presumptuous neglect of his gracious invitations And now purpose to h Ephe. 5.16 redeeme the time and i 1. Pet. 4.2.3 as much time as remaines in the flesh consecrate wholly to the service of God This done build thy selfe vpon perswasion of this truth that promise of pardon is made without limitation to any time person or nūber of offences repentance being once performed Ierusalem had long weltered in the blood of the saints yet heare our Saviour k Luk. 19.42 oh if thou hadst known but in this thy day the things that belong to thy peace that is to say notwithstāding all the blood of the Prophets and
from them often get greatest advantage against vs. We vsually arme our selues against no more then what we feele our selues actually and often tempted vnto 3. He would teach vs to magnifie his grace that hath freed vs from the raigne and dominion of these sinnes the seeds whereof we see budding in vs. The last distresse which I purpose to coÌ„clude withal being last of those that were propounded by the distressed is the long delay of restitution after vse of the meanes We thinke the Lord should presently grant what we pray for and not so long withhold comfort conscionably sought in the meanes sanctified The sinne the Lord would hereby chasten or preveÌ„t is our neglect to accept grace offered vnto vs. Perhaps its true of vs that is spoken of the Church in the Canticles when the f Cant. 5.2 3. Lord hath beene wet with the dew of the night we hate not opened vnto him but foreslowed the time Is it not iust with him as David speakes to make as though he heard not and to differ deliverance 1 For remedie first bewaile and pray for pardon of thine vnthankfull neglects 2 Consider then this is no new thing The Apostle in like Extremitie g 2. Cor. 12 8. besought the Lord thrise that is often before he receaved answer 3 Though God delay 1. to chasteÌ„ neglects 2 to kindle affection 3. that graces so hardly obtained may be valued according to their worth yet h Luc. 18.7 8. will hee not alwaies despise his children that cry day and night vnto him 4 God heares diversly by giving either the blessing desired or another equivalent as if not deliverance yet i 2. Cor. 12.9 grace sufficient to support vs. 5 Lastly comforts when they come are vsually k 2. Cor. 1.5 proportioned to the measure of tribulation Much trouble receaues in the end plentifull consolation A particular strengthning this distresse is feare of falling to some fearefull extremities A thing wherewith Iob was so much perplexed that hee prayed for death to prevent it I will subioine his words l Iob. 6.8 9 10 11. Oh that I might haue my desire and that God would grant mee the thing I long for that is that God would destroy me that he would let his hand goe and cut me off Then should I yet haue comfort though I burne with sorrow because I haue not denied the words of the holy one Seest thou not thine owne case exemplified The sinne the Lord would prevent or chasten hereby is our former fearelesnesse of such extremities arising from proud conceit of abilitie to preserue our selues and that rash censuring and befooling others whom the Lord hath been pleased thus to humble We haue heard perhaps of blasphemies c. which extremitie of anguish hath droven Gods children vnto wee haue read of others fearefull dispaires wherein they haue perished and began to censure them of folly or impietie for sinnes so extreame nowe the Lord woulde teach vs that how ever we applaud our selues in respect of our better stay of our selues yet the downfal is headlong when the Lord is pleased to leaue vs to our selues 1 For remedy pray God to pardon these sinnes 2 This done labour to fortefie faith in the gratious promises God hath made thee of sustentation and preservation As faith increaseth so feare abateth as it ebs so feare flowes And to this end consider m Ioh. 17.15.24 that Christ hath prayed for preservation from all separating extreames And God that cannot lie hath promised n 2. Thes 3.2 to preserue at least not vtterly to cast off but though they fall o Psal 37.24 yet to put vnder his hand 3 To feare sinne as sinne is it not a note of adoption and regeneration 4 Thou hast p 1. Ioh. 5 18. a promise of preservation from the sin vnpardonable if others prevaile against thee they may wound thee perhaps but not vnto death And of these wounds of conscience thus farre Other particulars many might haue beene instanced but these suffice for the occasion If any desire more he hath at hand the labors of these reverend soule-Phisitians Mr Greenham Mr Perkins Mr Downham men excellently experieÌ„ced conscionably travelled in this healing part of divinity Only as an Appendix some generall grounds necessary to be knowne against the evil day shall bee annexed 1 The testimony of the spirit of God q Rom. 8.16 witnessing that we are the sonnes and daughters of God is no vocall testimonie such as that of the r Act. 10.4 Angell to Cornelius but first those generall testimonies Evangelicall Å¿ Ioh. 1.12 Hee that receaues Christ i. that beleeues in his name hath this prerogatiue to be the child of God t Mark 16.16 and hee that beleeues shall bee saved c. are part of this testimonie 2. That ability Gods spirit giues vs to beleeue in Christ is the testimony froÌ„ whence we conclude that we are reconciled vnto God u 1. Ioh. 5.10 He that beleeues in the sonne of God hath this witnesse in himselfe his very beleeuing is that witnesse 2 Graces of God out of vs as Election Adoption Iustification c. are best * 2. Pet. 1.10 2. Tim 2.19 discerned by graces within vs as Faith Loue Patience Obedience 3 In temptation it is x Psal 51.12 not safe to iudge of our Adoption and Iustification by peace of conscience and ioye in the holy Ghost but rather by our holy affections inclinations to obedience As feare of God and care to depart from evill 4 In anguish of soule it 's safest to looke ad minima to the least seedes and graines as I may tearme them of grace As y Neh. 1.11 desire to feare God z Gal. 5.17 lusting against corruption griefe for our imperfections dislike a Rom 7.15 and disallowance of our selues and our actions 5 The gory of faith stands in this b Psalm 22.1 Iob. 13.15 to beleeue aboue sense yea against feeling 6 Holinesse makes vs not accepted of God but c Ioh. 2 5. shew ethonly that we are approved of him 7 Our services are not approved for the goodnes of our performaÌ„ce but they are d 1. Pet. 2.5 acceptable to God through Iesus Christ 8 In the agonie of conscience none more vnfit to iudge of vs then our selues though at other times wee are sicke of selfe loue and too partiall in our own case yet in this state we are most vncharitable to our selues 9 When thou art brought lowest by affliction e Ps 32 3 4 5. huÌ„ble thy selfe lower vnder Gods mightie hand acknowledging his iustice in thy affliction and thine owne vnworthinesse to receaue the least comfort There is secret pride in our hearts even when we are brought lowest by afflictions 10 The more vile thou art in thine owne eies the more pretious art thou in the sight of God f Isai 57.15 Hee dwels with him that is of a contrite and humble spirit to reviue the spirit of the humble and to giue life to them that are of a contrite heart 11 Let no seeming vnfitnesse keepe thee from exercises religious publique or private The weakest performances are farre more acceptable then whole of omissions 12 g Ps 32.1 2. Remission of sinnes and peace of conscience are favours worth waiting for If the Lord should keepe thee on the racke even till the last gaspe and â—â—en impart the least drop of his sonnes blood to purge thy coÌ„science vnspeakeable were his mercy towards thy soul 13 Conflicts with corruption are infallible signes of grace 14 Victorie over Satan seemes doubtfull thorough ouâ— infirmitie is h Rom. 16.20 certaine by the promise of God 15 i 2. Cor. 12.9 Gods power is perfitted in his childrens weaknesse 〈…〉
THE SICK SOVLS SALVE BY WILLIAM SCLATER BATCHELAR OF DIVINITY and Minister of the word of God at PITMISTER in Somerset AC OX AT OXFORD Printed by Ioseph Barnes 1612. TO THE WORSHIPFVLL Mr IOHN HORNER ESQVIRE and to the devout ANNA his wife at MELLES in Somerset mercy and peace be multiplied WOrshipfull If to any thing a Isa 50.4 the tongue of the Learned be necessary in a minister it is to the ministring of comfort to the weary soule To most other parts of our function knowledge speculatiue in a sort sufficeth To this and the appertinences only sensible experience And he shall in vaine temper with a wounded spirit that cannot subscribe himselfe a b Apoc. 1.9 Brother and copartner in the same tribulation The wiles of Satan in this kind none knowes but by experience nor prevents or defeats except by c 2. Cor. 1.4 the same comforts wherewith himselfe hath beene comforted of God If I said also experience only makes fit hâ—arers I should not erre How God hath dealt with my poore soule either in the wound or cure I had rather thankfully acknowledge to my gratious God then foolishly publish to inexpert men This only I say God is wroth when he hardens iust when he breakes gracious and rich in mercy when he binds vp the sinners heart The d Rom. 8.15 spirit of adoption is ioyfull the spirit of feare dreadfull but the e Rom. 10.8 spirit of slumber most wofull They are dead that feele nothing in the way to life that feele wrath they liue indeed that feele Gods loue in their hearts infused or instilled by the holy Ghost I had rather feele wrath then feele nothing But Lord how should they loue thee whom thou hast brought from securitie to feare from feare to feeling experience of thy favour But I forget the measure of an Epistle You haue here what you haue felt the intolerable misery of a wounded spirit Balme also from Gilead if not to cure yet to asswage the griefe I pray God the Father of mercies and God of all consolation make it soveraigne to your souls that as you haue felt the wound which who can beare so you may tast f Phil. 4.7 the peace that passeth all vnderstanding Lord Iesus say Amen Yours Worships in the neerest bond VVILLIAM SCLATER PRO. 18.14 A wounded spirit who tan beare IN this verse Salomon setteth out vnto vs the summum malum as I may terme it the miserie of miseries that can in this life fall into the sense of man A misery which who so feeles in extremity hee would I dare say exchaÌ„ge it with the extreamest of tortures that mans cruelty can devise to inflict A wounded spirit And he amplifies it in a comparison of vnlikes Protasis the spirit of a man will sustaine his infirmity that is all other miseries conscience pacified can solace and sustaine Apodosis But a wounded spirit is an evill intollerable who can beare it The spirit of a man that is CoÌ„science setled in peace thorough feeling of Gods loue will sustained affords solace and support to all other afflictions It s saide of Gods people they endured a Heb. 10.34 with ioy the spoyling of their goods viz. having conscience assuring them of Gods favour and promised recompence of the Macchabees b Heb. 11.37 they were stoned hewen a sunder slaine with the sword banished famished and yet endured Our home Martyrs with what chearefulnes bare they the violence of fire So mighty a supporter of mans weaknesse is a pacified conscience But a wounded spirit that is Conscience it selfe distressed when that that should solace all other afflictions is it selfe discomforted that hell who can beare that is to say none without speciall and even extraordinary grace sustaining Of it consider we two things 1. The nature of it what a wounded spirit is 2. The attribute here given it Intolerablenes Who can beare it A wounded spirit is a coÌ„science distressed thorough feare or feeling of Gods wrath due for sin The wound is distresse the sword Gods wrath piercing sometimes by feare more then feeling sometimes by feeling and theÌ„ the wound is bleeding The degrees of it are three 1. That which is called c Act. 2.37 Compunction or the pricking of the heart in comparison but as the pricke of a pin to the gash of a sword a lighter distresse if any of this nature may be light according as the Lord is pleased to respect our infirmity And with this it may be some enter into Gods kingdome A secoÌ„d degree is that which is here called the wounded spirit when conscience is plunged into a deeper distresse thorough more fearful apprehension of the terrors of the Almighty The last degree is that which the Psalmist cals the d Psal 51.17 Contrite or broken heart A heart as it were ground to powder with the weight of Gods wrath pressing it And these different measures might be all exemplified in Gods children if daily experience did not evidence them the same man feeles sometimes lesse sometimes more remorse being not alwaies in like measure in any From which different degrees of this wound something may be inferred by way of reproofe of sundry of Gods children As some yee shall finde of Gods childreÌ„ that thinke this their misery that they can in no greater measure feele the burthen of Gods wrath due for sin in their Conscience Now if this were their griefe that they can in no greater measure grieue for their sinnes such griefe I should cherish But whiles they wish for a greater wound then the Phisition thinks expedient for their strength I say as our Saviour to the sonnes of Zebedee e Mat. 20.22 they know not what they aske For can yee drink of the cup c. Canst thou beare the burthen of thy sins This wound intolerable as Salomon thinketh it art thou able to endure We are not ignorant of f 2. Cor. 2.11 Satans Wiles we haue great cause to feare if the Lorde should farther presse vs least we should be swallowed vp of sorrow Luther speakes excellently to this purpose God many times keepes from his servants the horrible and gastly aspect of their sins in wonderfull mercy least the horror of them and Gods wrath due for them should overwhelme vs. And this remember if you endure the least pricke of this sword it is meerely from grace not from any strength that is in Nature An other sort there are they as heavily complaine of the depth of their wound as the Church in Ieremie g Lam. 1.12 See if there be any griefe like mine wherewith the Lorde hath afflicted me in the day of his wrath was ever any so far plunged in distresse And here often begin almost to quarrell with God himselfe and murmur at his hand vpon them that when he leaues other miscreants in vtter senslesnes of their spirituall estate he thus heavilie presseth and only not oppresseth them To
is pleased to awake it when men * Iac. 4.17 know they do evil and perhaps heare the voice of conscience as another Lot admonishing x Gen. 19.7 oh deale not so wickedly or as Ioseph to his Mistris y Gen. 39.9 how canst thou do this great wickednes and sin against God and yet breake out to enormities these feare they turne in their issue into gall and wormewood And herein alas how desperat are many running to practise of the grossest enormities which nature it selfe condēns as whoredome drunkennes c and never considering conscience being thorough custome of sinning stupified how deadly they wound it and what horror they lay vp for themselues against when God shal be pleased to enter iudgement with them Oh that they would but cōsider the lamētable ends of such sinners that this z Gen. 4.7 Lyon of an evill conscience once rowsed thorough horrour driues many vnto How many alas how many every day heare we of running with Iudas to the halter to be their owne hangmen or cut throats and posting as it were out of the hell of an evill conscience to the hel of fire brimstone burning for ever before the throne of God And why should any living in the same sins secure himselfe from like iudgement But of the wound this farre 3 Let vs see now what that balme is so soveraign that hath vertue to cure it or in plainer tearmes what course is to be holden of such as are distressed that they may finde comfort Two principall Ingredients wee haue in S. Peters prescript to his patients at Ierusalem a Act 2.38 Amende your liues 2 be baptized for remission of sinnes salues soveraigne indeed for a wounded soule we can finde none better then repentance 2 and faith and whatsoever is a meanes to assure vs that our sinnes for Christs sake are forgiven vs. This do therefore whē the Lords hand shall in this kind be vpon thee search thy heart diligently for whatsoever is amisse in thee leaue neither sinnes of age no nor of youth sinnes of life nor of nature vnsifted for all these humble thy selfe vnder Godes mightie hande b Is 1.16 17 18. cease to doe evill learne to doe well thē though thy sins be red as scarlet the Lord shall make them white as wooll But this be assured never to haue this wound soundly cured till thy sinnes those especially thou feelest most galling be repēted 2 This done goe on in thy prescript vsing all holy meanes to obtaine faith in the blood of Christ c Heb 9.14 Rom. 5.1 that blood and it only infused hath vertue to cure the bleeding wounds of conscience The meaning is thou must labour to see and beleeue thine owne share in Christs death and satisfaction that thou maist be able to say as Paul from sound experience d Gal. 2.20 Christ loved me and gaue himselfe for me This perswasion once vpon sound evidence obtained whatsoever Devill or conscience can suggest for discomfort is easily removed and till that assurance in some measure be gotten never looke for solid peace in thy conscience And therefore by the way heare not them that teach you can never be assured of your salvation or pardon of sinnes in this life what e Iob. 16.2 Iob speakes of his friends in his affliction is true of such teachers miserable comforters are they to distressed consciences No racke is so torturing to the body as is their doubtfull suspense to a wounded conscience 3 And as a meanes to obtaine it carefully f Heb. 10 25 frequent the assemblies and gatherings together of the Saints where God hath appointed his interpreters those ones amongst thousands to declare vnto man his righteousnesse though it may be some little ease may bee obtained by other privat helpes yet sure they forsake their owne mercy that forsake our assemblies Hetherto ioine Christian prudence in fitting thy meditations to thy present estate The law is indeed a good g Iac. 1.23 looking glasse wherein we may behold the many blemishes and ouglie deformities of our life nature an excellent h Ier. 23.29 hammer to breake the stone of the heart but consider the heart broken needs rather i Isai 61 1. binding then breaking the spirit wounded rather lenitiues then corasiues In this case therefore Repentance faith once in any measure obtained that comfort of the Apostle is fittest to be meditated k Rom. 6.14 we are not vnder the law but vnder grace he meanes in respect of iustification And therefore though the law condemne thee for remainds of sinne yet grace acquits and accepts thee for thy faith in Christ Lastly beware of hellish courses which many take as merry company sports to driue away qualmes of conscience as some profanely tearme them the l Dan. 5.4 5 6 hand writing on the wall makes Belshazzar tremble in midst of his iollitie they are but as a draught of cold water in a fever mitigating the fervour for the present yet so as it after exasperateth the griefe Having thus handled the generals it remaines now that we proceed to some particulars the rather for that the weaknesse of most is such in this misery that except their owne particular and the particulars are almost infinit bee salued little or no ease is brought to the distressed Our order shall be this First consider we the severall occasions out of which this distresse ariseth 2 For that my purpose is to speake of it only as it is in Gods children for chastisement or prevention see wee what these speciall sinnes are which by the severall distresses God would correct or prevent in his servants Lastly as the Lord shal enable proceed we to remedies such as either Scriptures or experience hath approved for soveraigne Let no man require exact method or curious sorting them to their heads no nor enumeration of all particulars which are almost infinite It shall suffice to propound those only that occasioned this paines and that in the same order which the sicke soule for whose sake this paines was first vndertaken confusedly kept in vttering her distresses And in the forefront place we that that ariseth frō supposed vnpardonablenes of sinne This is the general that most affrights opinion that the Lord either cannot or will not pardon transgressions committed so long as but that principle of the Leper is holden m Mat. 8.2 Lord if thou wilt thou canst make me cleane anguish of heart is never so great The sinne the Lord would by this distresse chasten or prevent in his children seemes probably this A former conceit they haue had in the daies of their vanitie that of all things pardon of sinnes is easiest obtained at the hands of God a stroke on the breast I cry God mercy thou hast thought perhaps sufficient to purchase a pardon The Lord would now teach thee it cost more to redeeme a soule and that pardon purchased with the price
whom let this advise suffice 1. Let them consider that the cause of their wound is in and from themselues h Gen. 3.8.10.11 their sins procured it God only as a iust iudge inflicts it 2. Let them weigh withall that not only extremity but even eternity of this horror they haue deserved even that which I say hath i Isai 66 24. the worme that never dieth the fire that never goes out And thinke they much if the Lord for a momēt chastē that he may for ever haue mercy 3. Tell me thou that murmurest whither thinkest thou rather to be chosen A conscience wounded or a conscience seared a hart ground to powder or a heart past feeling of sin or wrath Certainely though it be true that Salomon speaks a wounded spirit is an evill intolerable yet if thou hast any rectitude of iudgement thou wilt easilie acknowledge the state of a man wounded farre better then the state of one hardned in these respects at least k Act. 16.30 1 That sense of the wound driues to seeke remedie Yea 2 l Isai 61.1 prepares makes fit to be cured 4. Let such remember what the Lord speakes to the Apostle m 2. Cor. 12.9 his grace is sufficient and he perfects his power in our weaknes and hath promised n 1. Cor. 10 23. not to suffer his to be tempted aboue strength c. Lastly let it not be forgotten that vsually comforts are o 2. Cor. 1.5 proportioned to afflictions the lesse the wounde the lesse the comfort the more the trouble the more plentifull the consolatiō when God is pleased to grant it And of the nature of this wounded spirit thus farre Whereto I will adde one thing of some consequence before I proceed to the attribute that is touching the subiect or persons into whom it is incident And thus propound the question Whither this misery may fall into Gods children or whither it be peculiar only to the vessels of wrath To this the answere is that not only castawaies or men vnreconciled to God but even vessels of election yea the dearest of Gods Saints actually partakers of adoption are subiect vnto it Yea more All Gods children except these only in whom the Lord workes extraordinarily as Infants c. sooner or later in one measure or another are thus wounded Gods children therefore consider in a double time 1. In the act of their calling 2 After their effectuall vocation In the act of their calling when God is bringing thē out of the power of darknesse it is generally true of al they feele it or else are never truly called And this is evident not only by instance but by generall doctrine Elihu describing the Lords proceedings with his childrē in their first conversion thus sets it out p Iob. 33.14.16.17.18.19.20.21 God speakes once and twice and men heare it not c. Then opens hee the eares by his corrections which he hath sealed c. by this especially here mentioned as appeares by effects thereof described in the processe of that Text. Our Savior professeth q Mat. 9.12.13 he heales not the whole but the sicke came not to call the righteous but sinners that is that feele their sinnes and grone vnder the burthen of them to repentance And therefore this once I dare avow none ever had conscience truly pacified that first felt not conscience wounded Now whether a man after he is in state of grace may feele this wound bleed a fresh is a greater questiō with some thorough their weaknesse though if we cōsult with Scripture and experience the question is out of question r Iob. 33.29 All these things saith Elihu truly will God worke twise or thrise with a man that he may turne backe his soule from the pit Examples are frequent see David complaining that hee had ſ Ps 32.3 4. no rest in his bones by reason of his sinne his moisture and marrow consumed with the extremitie of this anguish Compare Ps 77. Iob. 13. that place especially is eminent 2. Cor. 12. there was giuen me saith the Apostle a pricke to the flesh c. many interpret it of concupiscence and the stirrings of lust but impertinently and against the circumstances of the place for stirrings of lust are no gifts of God neither are in any respect to be reckoned amongst infirmities which Paule would reioice in rather vnderstand it of this sting of conscience which he felt pressing him downe to the nethermost hell in his sense that was erst taken vp to the highest heaven If any demand reasons why the Lord is pleased thus to deale with his children these may be assigned whiles we set downe the diverse kinds of this wound according as the ends of inflicting are diverse The kindes are fiue 1. Penall inflicted for punishment properly so called such was that of t Gen. 4.13 14 Mat. 27.4.5 Cain and Iudas meerely penall a beginning of their hell wherevnto castawaies many enter even in this life 2. Castigatory for chastisement of some particular disobedience such u Psal 32. that of David a chastisement for his sinnes the like of many of Gods children so long as they hold on their course of obedience without interruption so long * Gal. 6.16 mercy is vpon thē and peace as vpon the Israell of God but if once they shal turne their liberty into license when once that peace of God ceaseth x Philip. 4.7 to keepe their hearts within the bounds of obedience farewell then their peace till repentance be renued y Iob. 13 26. God then writes bitter things against them and makes them possesse the sinnes even of youth 3. Probatory for triall such probably was that of Iob chiefly for triall and such perhaps is that of Gods children sometimes most strict in obedience 4. For prevention of some future sin so Paul z 2. Cor. 12 7. Least I should bee exalted aboue measure God in mercy before hand letting vs feele the smart that he may affright from practise of sinne Saith Bernard Quandoque ei qui peccato quovis obligatus tenetur Bern. de tripl misericord piè immittit Dominus amaritudines quasdam quae mentē occupant hominis expellunt perniciosam delectationem peccati God often in his loue seeing vs intangled in some sinne casts into our soules some bitternesse to possesse the minde and to expel the pernicious delightsomenesse of sinne The last is of mixt nature partly for chastisement partly for triall partly for prevention And of one of these foure kinds is the distresse that any of Gods children feele If any would knowe how to put difference betwixt this wound as it is felt of Gods children that which is meerely Penall in aliens let him consider the different effects or consequents thereof according as the persons differ 1 Thus workes it vpon Gods servants in the first feeling of it glad they are to advise with any that is able
cruelty that hath passed from father to son along so many generations yet now had repentaunce turned away the iudgements prepared for thee And the Lord by his Prophet From the daies of your fathers ye haue gone astray yet returne and I will heale your rebellions There is l Ephes 3.18 a length as well as a breadth of Gods pardoning mercy It is as long as large to every one in any time seriously repenting A third occasion of this distresse is that ariseth from our owne indisposition and disability to performe the conditions of pardon faith and repentance This is that that especially woundeth conscience The former principles after some pawse wil be granted God can pardō and no time past for such as cā repent But for me alas I feele nothing but hardnes of hart and security nor cā I as I should in any measure of godly sorrow bewaile my fowle sins so long continued God cannot pardon a sinner impenitent and vnbeleeving The sin the Lord would by this distresse chasten is our former prowd opinion of free will and conceited ability in our selues to beleeue and repent at pleasure How oft haue those speeches rashly passed from vs we will repent in old age or when the Lorde summons vs by our last sicknes as if we had repentance at cōmand could at our pleasure performe it The Lord woulde now teach thee that it is not in man to convert himself or to turne from his sins And that it is as m Ier. 13 23. easie for a Blackemore to change his skin or a Leopard his spots as for a sinner accustomed to do evill to learne to do well without a supernaturall worke of Gods spirit turning vs that wee may be turned Remedies First humble thy selfe before God for this proud conceit thou hast carried of thy selfe in nature acknowledge with the Apostle thine owne disabilitie so much as by n 2. Cor. 3.5 a thought or desire to further thine owne salvation And let God be acknowledged the o Phil 2.13 worker both of will and worke in this point of cōversion When thou hast thus humbled thy selfe vnder Gods mightie hand pray then with that poore man in the Gospel p Mark 9.24 Lord helpe my vnbeleefe and with the Church q Cant. 1.4 Drawe me that I may run after thee Lord say thou I knowe r Ier. 10.23 it is not in man to convert himselfe nor to turne vnto thee ſ Lam. 5.21 Turne thou me o Lord and I shall be turned Convert thou me and I shall be converted And after thy promise t Ezec. 36.26 take out of my bowels that same heart of Stone and giue insteed thereof an heart of flesh remorsefull for sinne and flexible to the obedience of thy holy will When thou hast thus craved helpe for thy naturall infirmitie consider then that these very u Mark 9.24 feelings and strivings against vnbeleefe are beginnings of faith the feeling and bewailing of hardnesse of heart is the seed of godly sorrow And remember howe gratiously the Lord hath promised not to despise the desires of the poore and how he hath taught very * Rom. 8.26 See Neh. 1.11 sighes groanes to be acceptable prayers And therefore proportionally very griefe for not grieving to be godly sorrow very sorrow for not beleeving to be beliefe at least in Gods mercifull acceptation And of this first maine distresse and the severall occasions thereof thus farre A second speciall distresse is that which is occasioned by suspicion of hypocrisie herewith are Gods children long and often perplexed that though they haue performed many excellent things savouring of grace faith vnfained yet this feare they haue in all these been but as hypocrits either for fashion or feare or vaine glory or hope of temporal benefit performing al whatever they haue done in religion and the service of God The sinne the Lord would by this distresse chasten is our former contentment with the shadowes of saving graces Time hath beene perhaps when wee haue thought civill honesty to be regeneration God forgiue vs sound repentance mumbling of Pater nosters zealous praiers formalitie in hearing c the summe of religion The Lord would now teach thee it s not every faith that saueth and it must be more then civilitie that brings to heaven more then formalitie that makes a Christian more then lip labour that makes a prayer Remedies First bewaile this errour and for it humble thy selfe before God considering it is x Mal. 1.8.14 not the blind and the lame nor formalitie that satisfies that God that stiles himselfe a great king and terrible amongst the heathen and hath threatned a curse to the deceaver that hath in his flocke a male and vowes a corrupt thing This done continue diligently to y 2. Cor. 13.5 try and examine the graces that God hath bestowed vpon thee it is one end perhaps why the Lord hath permitted thee to this iealousie of thine own estate But yet where God giues evidence of sinceritie shut not thine eies neither derogate from the worke of Gods spirit that by this suspiciousnesse of thine owne estate and striving for sinceritie would seale vp to thy soule that thou art no hypocrite but an z Ioh. 1.47 Israelite indeed one in whome there is no guile And perhaps in this view of thy selfe thou shalt discover graces in thy selfe such as in that manner cannot be in a hypocrite Example Thou shalt never finde a hypocrite willing to extenuate his good things or to aggravate his sinnes Search and see whether in things cōmendable he be not willing to take notice of the least yea to arrogate more then is due to lessen his sinnes by al possible excuses See the hypocrite in his colours because forsooth he was a Luk. 18 11.12 no fornicator no extortioner c had given a little scattering almes paid tithes c. therefore not men only but the Lord himselfe must take notice of him as of a prime servant Now if thou shalt aske thine owne heart it may bee it will tell thee thou art free from these and farre lesse sinnes and yet seemest to thy selfe the b 1. Tim. 1.15 chiefe of sinners Thou hast done these farre greater workes of piety and mercy and yet thinkest thy selfe not worthy to be numbred amongst the c Eph. 3.8 meanest of Gods Saints Was ever hypocrite thus opinioned of himselfe I dare say not one 2 Againe was there ever hypocrite that could loue a child of God eo nomine because he was a child of God Ishmaell that hypocrite lived in Abrahams familie was circumcised and no doubt performed outward conformitie in religious exercises vsed by his father but could d Gal. 4.29 he loue Isaac the sonne of promise Yet this I doubt not but thou canst say of thy selfe e Psal 15.4 Thou honourest them that feare the Lord f Psal 119 63. delightest their company cheerefully
according to abilitie g Rom. 12.13 distributest to their necessities And whilest thou so h 1. Iohn 3.14 louest the brethren canst thou make question whether thou be translated from death to life 3 Againe ever readest thou of an hypocrite that could i Pro. 9 7,8 loue a rebuker a man reproving his personall sinnes We read of Herod k Mark 6.20 he reverenced Iohn Baptist never that he loved him yea for his plaine rebuke of incest he often desired the murther of him of the l Act. 7.54 Iewes that with some patience and attention they heard St Stephens narration but his reproofe was as gall and wormewood Now when thou findest Davids affectioÌ„ in thee that thou canst m Psal. 141 5. desire to be reproved and countest it a benefit canst thou doubt whether the Lord hath made thee n Prov 9.8 wise to salvation 4 Lastly canst thou name the hypocrite that ever could say his conscience bearing him witnesse that hee was grieved for imperfections of obedience mourned for this that he could in no greater measure flie from the corruptioÌ„ that is in the world through lust or that o Rom. 7.23 24. counted this his misery to bee led captâ—ue sometimes to the law of sinne name that hypocrite if thou canst And if thou findest these things in thy selfe wilt thou be so iniurious to thy owne soule so vnthankfull to Gods spirit dwelling in thee as to say he hath wrought no more in thee then he hath in an hypocrite God forbid But proceede we to other particulars strengthning in many this iealously of their sincerity They are 1 decay of graces formerly felt in more liuelyhood greater efficacie this is an vsuall but a fearefull distresse causing many to thinke of all that ever they haue formerly felt it was nothing but the hypocrits vanishing flashes It is true saith the wounded spirit I haue felt that true of my selfe that Iob so comfortably professeth p Iob 23.12 I haue preferred the words of the Lords mouth before mine appointed food I haue knowne the day when I could with earnestnes of affection and feeling of wants haue powred out my soule before my God I could once haue wept for my sins c. but now alas and with weeping they vtter it none of all these can I feele in my selfe The sinnes the Lord woulde hereby chasten or prevent are 1. Pride and that swelling of the hart with coÌ„ceitednes of our owne eminency aboue others 2 VnthaÌ„kfulnes for our litle or more grace received 3. q 1. Thes 5.19.20 Discontinuance of care to cherish and increase receaved graces by meanes sanctified perhaps wee haue growne remisse in hearing praier meditation conference vse of sacraments c. 4 Running into occasions of decaying as loose profane irreligious company from society of such as feare God by r Rom. 1.12 whose mutuall faith we might haue solaced each another Remedies 1. Bewaile these sins all or any of theÌ„ that thou caÌ„st probably think to haue bin occasioÌ„s of thy declinings 2. This done coÌ„sider there may be in Gods dearest children decay of graces in part for a time Of the church of Ephesus it is said shee had Å¿ Apoc. 2.4 fallen from her first loue yet stil retained esteeme of a church even with the Lord Christ Of the Philippians saith the Apostle t Phil. 4.10 your care beginnes to spring againe belike they had had their winter that a new spring revived It is true the Lord hath promised that u Mat. 16.18 hell gates shall never prevaile vtterly to overthrow our faith or any other grace accompanying salvation but he hath no where promised to preserue coÌ„tinually sensible exercise of any grace Faith he preserveth but continuall exercise of faith hath he promised to preserue Yea we haue instances of his Saints that haue fallen to acts of infidelity in * Gen. 20.2 AbrahaÌ„ himself whose faith is so renowned in x Mat. 26.74 SimoÌ„ for firmnes of faith sirnamed y Ioh. 1.42 Cephas The Lord will haue his graces eb flow in his servants saith Augustine ne facilitatem in omnibus assecutâ— nostrum putemus esse quod eius est least if we had attained facility in all things we should thinke that our own which is meerly his work Who of vs all doth alwaies heare with equal attentioÌ„ reverence cheerefulnes c or pray with like earnestnes of desire feeling of wants assuraÌ„ce to be heard Or do any thing at al times so as at some 4 Lastly let it be considered that the Lord vsually withdrawes the vse of some particular grace that some other may in greater measure shew forth it selfe in vs. Ex z Ps 51.12.14 15. Ioy and reioicing in his mercy he withdrawes that he may bring to practise of humiliation A second thing strengthening iealousie of sinceritie is the smal measure of our graces received The distresse hence arising I may well call the good distresse the coÌ„fortable discomfort sith this brings with it its own coÌ„fort yea is itselfe the matter of most solide consolatioÌ„ Griefe for little obedience is it not comfortable a 2. Cor. 7.11 indignation at our imperfections is it not a fruit of repentance See it exemplified Mar. 9 24. The sin the Lord would hereby chasten or prevent is former contentment with our smal measures that sufficit wee sang to our selues in times of prosperity Perhaps we haue bin thus minded any measure of faith would serue turne for comfort in times of greatest teÌ„ptation any measure of practise so we were free from grosse enormities would suffice to salvation And it may be we haue scoffingly thrown of care of strict carriage with that of Salomon profanely mistaken b Ec. 7.18 wee may be iust overmuch For remedy huÌ„ble thy selfe for these very thoughts and pray God to pardon neglects of meanes to growe in grace in the knowledge of our Lord and Saviour Iesus Christ This done consider that grace is rather measured by quality then by quantity obedience more by sincerity then by muchnes It s not so much inquired how great or little but how sincere obedience is faith if it be c 1. Tim. 1.5 vnfained though but as a d Mat. 17 20. graine of mustard seed obedience though mingled with many weaknesses yet if it be e Rom 6.17 harty hath promise of gracious acceptation And if thou lackest evidence of sincerity take this for one infallible griefe for thy defects imperfections Let that also be weighed that smal graces may yet be tru whiles they are smal litle faith is faith as a little fire is fire hath the nature of fire as well as the greatest flame God despiseth not little things in obedience offered vnto him In the sacrifices of the old law not the price of the gift but the ability affection of the offerer was respected In this evill thou art not alone but hast