The Sick Souls Salve

I N this verse Solomon setteth out unto us the summum malum, as I may term it, the misery of miseries, that can in this life fall into the sense of man. A misery, which who so feels in extremity, he would, I dare say, exchāge it with the extremist of tortures, that man's cruelty can devise to inflict.

A wounded spirit. And he amplifies it in a comparison of vnlikes. Protasis; the spirit of a man will sustain his infirmity; that is, all other miseries conscience pacified can solace, and sustain. Apodosis: But a wounded spirit, is an evil intolerable; who can bear it?

The spirit of a man; that is, Cōscience, settled in peace thorough feeling of God's love, will sustained. affords solace, and support to all other afflictions. Its said of God's people, they endured with joy the spoiling of their goods, viz. having conscience assuring them of God's favor, and promised recompense; of the Maccabees, they were stoned hewn a sunder, slain 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 man's weakness, is a pacified conscience.

But a wounded spirit, that is, Conscience it self distressed; when that that should solace all other afflictions, is it self discomforted: that hell who can bear? that is to say, none without special, 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 bear it?

A wounded spirit, is a conscience distressed thorough fear, or feeling of God's wrath due for sin. The wound is distress; the sword, God's wrath: piercing, sometimes by fear, more then feeling; sometimes by feeling, and thē the wound is bleeding. The degrees of it are three. 1. That which is called Compunction, or the pricking of the heart; in comparison but as the prick of a pin to the gash of a sword: a lighter distress, 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 God's kingdom. A second degree, is that which is here called, the wounded spirit; when conscience is plunged into a deeper distress, thorough more fearful apprehension of the terrors of the Almighty.

The last degree, is that which the Psalmist calls, the Contrite, or broken heart. A heart as it were ground to powder with the weight of God's wrath pressing it. And these different measures might be all exemplified in God's children, if daily experience did not evidence them the same man feels sometimes less, sometimes more, remorse being not always in like measure in any.

From which different degrees of this wound, something may be inferred by way of reproof of sundry of God's children. As some ye shall find of God's childrē that think this their misery, that they can in no greater measure feel the burden of God's wrath, due for sin, in their Conscience. Now if this were their grief, that they can in no greater measure grieve for their sins: such grief I should cherish: But whiles they wish for a greater wound, then the Physician thinks expedient for their strength, I say as our Savior to the sons of Zebedee; they know not what they ask. For can ye drink of the cup? &c. Canst thou bear the burden of thy sins? This wound intolerable, as Solomon thinketh it, art thou able to endure? We are not ignorant of Satan's Wiles; & we have great cause to fear, if the Lord should farther press us, least we should be swallowed up of sorrow. Luther speaks excellently to this purpose; God many times keeps from his servants the horrible, and gastly aspect of their sins, in wonderful mercy; least the horror of them, and God's wrath due for them, should overwhelm us. And this remember, if you endure the least prick of this sword, it is merely from grace, not from any strength that is in Nature.

An other sort there are, & they as heavily complain of the depth of their wound; as the Church in Jeremiah, See if there be any grief like mine, wherewith the Lord hath afflicted me in the day of his wrath: was ever any so far plunged in distress? And here often begin almost to quarrel with God himself, and murmur at his hand upon them, that when he leaves other miscreants in utter senselessness of their spiritual estate, he thus heavilie presseth, and only not oppresseth them. To whom let this advise suffice. 1. Let them consider that the cause of their wound is in and from themselves; their sins procured it; God only as a just judge inflicts it. 2. Let them weigh withal, that not only extremity, but even eternity of this horror they have deserved; even that which I say, hath the worm that never dieth, & the fire that never goes out. And think they much, if the Lord for a moment chastē, that he may forever have mercy? 3. Tell me thou that murmurest; whither thinkest thou rather to be chosen? A conscience wounded, or a conscience seared; a heart ground to powder, or a heart past feeling of sin, or wrath? Certainly, though it be true that Solomon speaks, a wounded spirit is an evil intolerable; yet if thou hast any rectitude of judgment, thou wilt easily acknowledge, the state of a man wounded, far better, then the state of one hardened; in these respects at least: 1 That sense of the wound drives to seek remedy.

Yea 2 prepares, & makes fit to be cured. 4. Let such remember what the Lord speaks to the Apostle, his grace is sufficient, and he perfects his power in our weakness, and hath promised, not to suffer his to be tempted above strength, &c.

Lastly, let it not be forgotten, that usually comforts are proportioned to afflictions: the less the wound, the less the comfort; the more the trouble, the more plentiful the consolatiō, when God is pleased to grant it. And of the nature of this wounded spirit, thus far. Whereto I will add one thing of some consequence, before I proceed to the attribute, that is, touching the subject, or persons into whom it is incident; And thus propound the question:

Whither this misery may fall into God's children; or whither it be peculiar only to the vessels of wrath? To this the answer is, that not only castawaies or men vnreconciled to God, but even vessels of election, yea the dearest of God's Saints actually partakers of adoption, are subject unto it. Yea more, All God's children, except these only in whom the Lord works extraordinarily, as Infants, &c. sooner or later, in one measure, or another are thus wounded.

God's children therefore consider in a double time, 1. In the act of their calling. 2 After their effectual vocation.

In the act of their calling, when God is bringing thē out of the power of darkness, it is generally true of all, they feel it or else are never truly called. And this is evident, not only by instance, but by general doctrine. Elihu describing the Lord's proceedings with his childrē in their first conversion, thus sets it out, God speaks once and twice, and men hear it not, &c. Then opens he the ears by his corrections which he hath sealed, &c. by this especially here mentioned, as appears by effects thereof described in the process of that Text. Our Savior professeth he heals not the whole; but the sick; came not to call the righteous, but sinners, that is that feel their sins and groan under the burden 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 feel this wound bleed a fresh: is a greater questiō with some thorough their weakness; though if we consult with Scripture, and experience, the question is out of question. All these things (saith Elihu truly) will God, work twice, or thrice with a man, that he may turn back his soul from the pit. Examples are frequent; see David complaining that he had no rest in his bones by reason of his sin, his moisture and marrow consumed with the extremity of this anguish.

Compare Ps. 77. Job. 13. that place especially is eminent. 2. Cor. 12. there was given me (saith the Apostle) a prick 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 Paul would rejoice in: rather understand it of this sting of conscience which he felt, pressing him down to the nethermost hell in his sense, that was erst taken up to the highest heaven.

If any demand reasons why the Lord is pleased thus to deal with his children, these may be assigned, whiles we set down the diverse kinds of this wound, according as the ends of inflicting are diverse. The kinds are five. 1. Penall, inflicted for punishment properly so called; such was that of Cain, and Judas, merely penal, & a beginning of their hell, whereunto castawaies many enter even in this life. 2. Castigatory; for chastisement of some particular disobedience; such that of David, a chastisement for his sins; the like of many of God's children: so long as they hold on their course of obedience without interruption, so long mercy is upon thē, and peace, as upon the Israel of God; but if once they shall turn their liberty into license, when once that peace of God ceaseth to keep their hearts within the bounds of obedience, farewell then their peace till repentance be renewed; God then writes bitter things against them; and makes them possess the sins even of youth. 3. Probatory; for trial; such probably was that of Job, chiefly for trial; and such perhaps is that of God's children sometimes most strict in obedience. 4. For prevention of some future sin; so Paul, Least I should be exalted above measure. God in mercy before hand letting us feel the smart, that he may affright from practice of sin. Saith Bernard, Quando{que} ei, qui peccato quovis obligatus tenetur, pie immittit Dominus amaritudines quasdam, quae mentē occupant hominis, & expellunt perniciosam delectationem peccati. God often in his love, seeing us entangled in some sin, casts into our souls some bitterness to possess the mind, and to expel the pernicious delightsomeness of sin. The last is of mixed nature; partly for chastisement, partly for trial, partly for prevention. And of one of these four kinds is the distress that any of God's children feel.

If any would know how to put difference betwixt this wound as it is felt of God's children, & that which is merely Penall in aliens; let him consider, the different effects, or consequents thereof according as the persons differ.

1 Thus works it upon God's servants in the first feeling of it: glad they are to advise with any that is able, or likely to afford them comfort; and resolve what ever the prescription be, to give way to it in their practice; what shall we do, say soldiers, people all affrighted with John Baptists thundering sermon? what must we do to be saved, say the distressed Jews, &c? as if they had said, prescribe what thou wilt, be it never so harsh to flesh and blood, never so crossing to profit, pleasure, reputatiō, anything; we are resolved to do it, that we may obtain comfort, that a castaway ever comes to so peremptory, or steady resolution thou shalt hardly find.

2 To a child of God, the Interpreter, that one of a thousand that declares to a man thus perplexed God's righteousness, will be forever welcome, his feet beautiful that brings the tidings of peace, & recōcilement with God. Is it thus with an alien, longer then he hath use of a minister?

3 The wound once felt makes forever fearful to offend; God's childrē once scortcht with the flame of God's wrath, forever dread that consuming fire; from others, whiles they are vpō the rack, we may hear sone good speeches; seldom see performance whē God's hand is removed.

4 Such ye shall see wonderful compassionate towards others in like misery, what they have felt themselves they cannot but commiserate, & pity in others by experience of sorrows they learn compassion.

5 Such, ye shall see, of all others men of strictest practice; and those little sins (as some term them) which others swallow without scruple, they carefully fly from, as odious in the sight of God. More might be annexed; but this shall suffice for explaining the nature of this evil; A wounded spirit.

The attribute follows, which is intolerablenes. Who can bear it; that is to say, none without special, and extraordinary grace sustaining. The intolerablenes of this evil I mean not at large to amplify; hearts, that feel it, easily acknowledge it, and I am loath to multiply their fears; those that never felt it, till they feel, will not believe. Only take task; 1 by the fearful extremities it hath driven many into, Judas was not alone in his discomfortable end, but hath had (alas for pity) and hath daily many followers? skin for skin, & all that a mā hath he will give for life, but life yea if it were tē thousand lives, mē that feel this wound in extremity without hope of release, will prodigally cast away to be rid of this torture.

2 The fears it affrights withal are strange They fly, saith Solomon, when none pursueth; even at the noise of a leaf shaken, tremble at their own shadow; yea are a terror to themselves. Affraid (saith David ) and affrighted, where no fear is.

3 Yea what extremities hath it brought God's dear Saints unto? Job, the mirror of patience, yet under this cross so impatiēt, so unlike himself, that he wisheth for death. David, the mā after God's own heart, it drave, if not to blasphemy, yet to something near of kin to blasphemy. The like or greater might be instāced of others.

Heathens to express the horror of it, set it out in that fiction of hellish furies following the flagitious, with burning firebrands, and torturing with all extremities. It may perhaps seem strange, this evil should be so intolerable: pains of the body many by fortitude have outborne; yea pains of fire, some, not only Martyrs; but miscreants have endured; other griefs of the mind, time, or counsel, or necessity, or something digests. What should be in this point of conscience to make the wound so intolerable? Respon. There are in this evil two things eminent, more then in other. First, whereas in all other afflictions, man hath to do with man, or at worst with Devils; in this man cōflicteth immediately with God himself, frail man with the Almighty God, sinful man with the holy God, whose eyes are pure, and can endure no unclean thing to stand before him; that is in his wrath a consuming fire.

2 Whereas in all other evils a man is still a friend to himself: in this he is at war with himself, a scourge to himself, a terror to himself. And whatsoever he is, or hath, all conspire to work his torture; understanding, memory, senses, members, whatsoever is within him, without him; what he thinks of, remembers, sees, hears, all turns to his torment: and therefore no marvel if it be so intolerable.

To draw now to conclusion of these generals; thus applying, & making use of this attribute of intolerablenes given to this evil. We have a company of gallants in the world, men for the present, as Paul speaks, past feeling, and given over to work wickedness even with greediness; that laugh at the sheepishnes of God's children, who of scruple abstain from idle, yea from profane speech, yea from lewdest and most ungracious actions, oaths, perjury, whoredom, so do my, blood, anything alike to them; heaven, and hell, God, and Devil, peace, and trouble of conscience, all are with them but fables. They talk of Hell (say they) and torments thereof, as preachers will have them intolerable; the worm never dies, and the fire never goes out. Now if this be all their hell, the gnawing of a worm, &c. who would be so foolish, as for it to bar himself of the pleasures of this life?

Now Lord, that thou wert pleased to grant such Atheists, but one hours sense of that worm which they so much scoff at: I am persuaded its neither poverty, nor prison, nor sword, nor fire, nor any other torture, but they would choose to make exchāge for it; all the world said one once, for a good conscience; wonder we at the wish? The wound of conscience (saith Solomon ) who can bear?

Let us all therefore be admonished to take heed how we wound conscience, and bring on our selves this unsufferable evil. Of all blessings of God incident to this life, pray for this, the peace of a good conscience; it passeth (saith Paul) all understanding: of all mischiefs, keep thyself from this, a torturing, and accusing conscience; saith Solomon, who can bear it? Wouldest thou know what makes it? It is sin, any sin, be it but a scruple, or dram, never so little it frets like poison in the bowels. It may be indeed, custom of sinning, as a callum, or brawny skin, makes conscience senseless for the time: but, that callum once removed, no flesh so tender. But especially beware of sins against Conscience; that is sins against knowledge, a and recoyled against by conscience: these are the torturing sins indeed, that rack conscience, whē God is pleased to awake it: when men know they do evil, and perhaps hear the voice of conscience, as another Lot admonishing, oh deal not so wickedly; or as Joseph to his Mistress, how canst thou do this great wickedness and sin against God? and yet break out to enormities: these fear; they turn in their issue, into gall and wormwood. And herein, alas, how desperate are many? running to practice of the grossest enormities, which nature it self condēns; as whoredom, drunkenness, &c: and never considering (conscience being thorough custom of sinning stupefied) how deadly they wound it, and what horror they lay up for themselves, against when God shall be pleased to enter judgment with them. Oh that they would but consider the lamentable ends of such sinners, that this Lyon of an evil conscience once roused, thorough horror, drives many unto. How many (alas) how many every day hear we of running with Judas to the halter, to be their own hangmen, or cut throats, and posting as it were, out of the hell of an evil conscience, to the hell of fire, & brimstone, burning forever before the throne of God? And why should any living in the same sins, secure himself from like judgment? But of the wound this far?

3 Let us see now what that balm is, so sovereign, that hath virtue to cure it: or in plainer terms, what course is to be holden of such as are distressed, that they may find comfort. Two principal Ingredients we have in S. Peters prescript to his patients at Jerusalem. Amende your lives, & 2 be baptized for remission of sins: salves sovereign indeed for a wounded soul, we can find none better then repentance 2 and faith, and whatsoever is a means to assure us that our sins for Christ's sake are forgiven us. This do therefore, whē the Lord's hand shall in this kind be upon thee: search thy heart diligently for whatsoever is amiss in thee; leave neither sins of age, no nor of youth, sins of life nor of nature vnsifted: for all these humble thyself under God's mighty hand, cease to do evil, learn to do well; thē though thy sins be red as scarlet, the Lord shall make them white as wool. But this be assured, never to have this wound soundly cured, till thy sins, those especially thou feelest most galling, be reap̄ted.

2 This done; go on in thy prescript, using all holy means to obtain faith in the blood of Christ; that blood, and it only, infused hath virtue to cure the bleeding wounds of conscience. The meaning is; thou must labor to see, and believe thine own share in Christ's death, and satisfaction, that thou mayest be able to say as Paul from sound experience, Christ loved me, and gave himself for me. This persuasion once upon sound evidence obtained; whatsoever Devil, or conscience can suggest for discomfort, is easily removed; and till that assurance in some measure be gotten, never look for solid peace in thy conscience. And therefore (by the way) hear not them that teach, you can never be assured of your salvation, or pardon of sins in this life; what Job speaks of his friends in his affliction, is true of such teachers; miserable comforters are they to distressed consciences. No rack is so torturing to the body, as is their doubtful suspense to a wounded conscience.

3 And as a means to obtain it, carefully frequent the assemblies and gatherings together of the Saints; where God hath appointed his interpreters, those ones amongst thousands, to declare unto man his righteousness: though it may be, some little ease may be obtained by other private helps, yet sure they forsake their own mercy that forsake our assemblies.

Hitherto join Christian prudence, in fitting thy meditations to thy present estate. The law is indeed a good looking glass, wherein we may behold the many blemishes, and ouglie deformities of our life, & nature; an excellent hammer to break the stone of the heart: but consider, the heart broken needs rather 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; we are not under the law, but under grace: he means in respect of justification. And therefore though the law condemn thee for remainds of sin: yet grace acquits and accepts thee for thy faith in Christ.

Lastly beware of hellish courses, which many take; as merry company & sports, to drive away qualms of conscience, as some profanely term them: the hand writing on the wall makes Belshazzar tremble in midst of his jollity: they are but as a draught of cold water in a fever, mitigating the fervor for the present, yet so as it after exasperateth the grief.

Having thus handled the generals; it remains now that we proceed to some particulars: the rather, for that the weakness of most is such in this misery, that except their own particular (and the particulars are almost infinite) be salued, little, or no ease is brought to the distressed. Our order shall be this; First consider we the several occasions out of which this distress ariseth. 2 (For that my purpose is to speak of it only as it is in God's children, for chastisement, or prevention) see we what these special sins are, which by the several distresses God would correct, or prevent in his servants. Lastly, as the Lord shall enable, proceed we to remedies such as either Scriptures, or experience hath approved for sovereign.

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 pains, and that in the same order, which the sick soul, for whose sake this pains was first undertaken, confusedly kept in uttering her distresses.

And in the forefront, place we that that ariseth frō supposed vnpardonablenes of sin. 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, Lord if thou wilt thou canst make me clean, anguish of heart is never so great.

The sin the Lord would by this distress chasten, or prevent in his children, seems probably this. A former conceit they have had in the days of their vanity, that of all things pardon of sins 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 redeem a soul, and that pardon purchased with the price of his own sons blood, is not so prodigally bestowed.

Now this first distress is usually strengthened by three other particulars. 1. Greatness of transgressions. 2. Long continuance in a course of sinning. 3. Our own indisposition to partake forgiveness. For greatness of sin we have Cain's instance. And though the issue be better in God's children, then in the brood of Cain, yet the distress it self is incident to God's dearest servants. And herein alas how witty, and even Rhetorical are God's children to aggravate their infirmities? still they will be finding out somewhat, wherein their sins have exceeded the sins of others, to which the Lord hath granted pardon. It is true, they confess, Paul a blaspheamer, a persecutor was received to mercy; but what he did be did ignorantly through unbelief: I against my knowledge, and conscience. Peter sinned grievously but wept bitterly; my heart is so hardened that not one tear can be wrung out for my many sins. Manasseh shed much blood, but in his tribulation, he prayed earnestly and humbled himself greatly before the Lord God of his Fathers: I besides a few cold wishes, and a little hanging down the head after the guise of those Hypocrites, Isa. 58. find no such thing in myself. The sin which the Lord would hereby chasten, and prevent, is our former extenuations, and sleight esteem of the offense of God. we were wont to say of our sins as Lot of Zoar, are they not little ones? and our soul may live. Oaths, say profane men (& perhaps we have said too) what are they but words? and words, but wind? Scoffing and fabling & wanton speech; but merry talk? Profane sports, honest recreations; grosser enormities, human frailties. The Lord would now teach thee otherwise to esteem sins; to weigh them in the balance of the sanctuary, not of thine own fancy: and perhaps the sins thou formerly thoughtest little, are now felt as a burden too heavy for thee to bear.

The remedies are these. First humble thyself before the great God, whose offense thou hast so lightly esteemed; pray God to forgive this thought of thy heart, that ever thou hast thought any sin little; and resolve hereafter to make conscience as well of smaller, as of greater sins, knowing that thou art countable for the least, even to an idle word.

When thou hast this done, consider then the endlesnes of God's mercy in Christ Jesus; view the height and depth, and length, and breadth, those immense dimensions of God's grace and love in Christ. Hear the Lord himself describing himself to Moses; The Lord, the Lord, strong, merciful, and gracious, slow to anger, abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity and sin, &c. So many attributes of mercy and grace, so few of power and justice, what argue they? but almost a greater propension to show mercy then to execute judgment.

Hear the Apostle. God the father of mercies; again, God which is rich in mercy. Hear Isaiah, He is very ready to forgive; hear S. James, of much bowels and tender commiseratiō. And reject that saying of Cain my sin is greater then can be forgiven: Mentiris Cain, saith S. Augustine; thou liest Cain; for greater is God's mercy then all mans iniquity.

When thou hast thus dwelt a while upon meditation of the endless mercy of God; see then the price paid to expiate not only little, but even greatest sins. Is there any thinkest thou so great, which the blood of the son 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 offenses of man sinning, and the grace of God redeeming be piezed in even balance, the East hath not so far difference frō the West, nor the lowest hell, from the highest heaven, &c. Ad unto these, those sweet promises propounded in the word of God. Cease to do evil, learn to do well, &c. Though thy sins were red as scarlet, they shall be white as wool. And out of them frame this comfortable & sound conclusion. There is no sin capable of repentance, but the same is also capable of pardon.

Lastly consider examples of great sinners received to mercy, Manasseh, Peter, Paul, &c. and know God's dealings are exemplary, in them the Lord showeth what all might expect, that by their example should in after times believe and repent.

A seconde particular strengthening this distress is long continued practice 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 soul) God's mercies are infinite; Christ's merit, endless: but I have long dwelt in practice of sin, neglected many a gracious invitation, foreslowed repentance; that now I am persuaded, the judgment threatened by the Prophet hath seized on me; because the Lord would have purged me and I was not purged, therefore I shall never be purged.

The sin the Lord would hereby chasten and prevent is procrastination: & those profane resolutions; time enough yet; repent when we are old: and those hellish speeches, young Saints old Devils; youth must have his swinge; and let us be merry, we can never do it younger. The Lord would by this distress teach thee, that, it is good to bear the yoke 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 shall be at leisure. And now I dare say, thou wishest, thou hadst been sooner wise for thy soul, and even in youth laid the foundation of thine endless comfort.

For remedy, this do: first bewail delays, now so discomfortable in sense; & pray God to pardon, that presumptuous neglect of his gracious invitations. And now purpose to redeem the time, and as much time as remains in the flesh, consecrate wholly to the service of God.

This done, build thyself upon persuasion of this truth: that promise of pardon is made without limitation to any time, person, or mumber of offenses, repentance being once performed. Jerusalem had long weltered in the blood of the saints: yet hear our Savior; oh if thou hadst known but in this thy day, the things that belong to thy peace: that is to say, notwithstanding all the blood of the Prophets, and cruelty that hath passed from father to son along so many generations, yet now had repentance turned away the judgments prepared for thee. And the Lord by his Prophet; From the days of your fathers ye have gone astray, yet return and I will heal your rebellions. There is a length as well as a breadth of God's pardoning mercy. It is as long as large, to everyone in any time seriously repenting.

A third occasion of this distress is, that ariseth from our own indisposition and disability to perform the conditions of pardon, faith and repentance. This is that that especially woundeth conscience. The former principles after some pause will be granted: God can pardō, and no time past for such as cā repent. But for me, alas I feel nothing but hardness of heart and security: nor cā I, as I should, in any measure of godly sorrow, bewail my fowl sins so long continued. God cannot pardon a sinner impenitent and unbelieving.

The sin the Lord would by this distress chasten, is our former proud opinion of free will, and conceited ability in our selves to believe and repent at pleasure. How oft have those speeches rashly passed from us, we will repent in old age, or when the Lord summons us by our last sickness; as if we had repentance at command, & could at our pleasure perform it. The Lord would now teach thee; that it is not in man to convert himself, or to turn from his sins. And that it is as easy for a Blackemore to change his skin, or a Leopard his spots, as for a sinner accustomed to do evil to learn to do well, without a supernatural work of God's spirit turning us that we may be turned.

Remedies. First humble thyself before God for this proud conceit thou hast carried of thyself in nature: acknowledge with the Apostle, thine own disability so much as by a thought or desire to further thine own salvation; And let God be acknowledged the worker both of will and work in this point of cōversion.

When thou hast thus humbled thyself under God's mighty hand, pray then with that poor man in the Gospel. Lord help my unbelief; and with the Church, Drawe me that I may run after thee. Lord, say thou, I know it is not in man to convert himself, nor to turn unto thee: Turn thou me o Lord and I shall be turned, Convert thou me and I shall be converted. And after thy promise, take out of my bowels that same heart of Stone, and give instead thereof, an heart of flesh, remorsefull for sin, and flexible to the obedience of thy holy will.

When thou hast thus craved help for thy natural infirmity, consider then that these very feelings and strivings against unbelief are beginnings of faith; the feeling, and bewailing of hardness of heart, is the seed of godly sorrow. And remember howe graciously the Lord hath promised not to despise the desires of the poor: and how he hath taught very sighs & groans to be acceptable prayers. And therefore proportionally very grief for not grieving, to be godly sorrow; very sorrow for not believing, to be belief, at least in God's merciful acceptation. And of this first main distress and the several occasions thereof, thus far.

A second special distress, is that which is occasioned by suspicion of hypocrisy: herewith are God's children long and often perplexed, that though they have performed many excellent things savouring of grace & faith unfeigned, yet this fear they have in all these been but as hypocrites, either for fashion, or fear, or vain glory, or hope of temporal benefit, performing all whatever they have done in religion and the service of God.

The sin the Lord would by this distress chasten, is our former contentment with the shadows of saving graces. Time hath been perhaps, when we have thought civil honesty to be regeneration; God forgive us, sound repentance; mumbling of Pater nosters, zealous prayers; formality in hearing &c the sum of religion. The Lord would now teach thee, its not every faith that saveth: and it must be more then civility that brings to heaven; more then formality that makes a Christian; more then lip labor that makes a prayer.

Remedies. First bewail this error, and for it humble thyself before God, considering it is not the blind and the lame, nor formality that satisfies that God, that stiles himself a great king and terrible amongst the heathen; and hath threatened a curse to the deceaver that hath in his flock a male, and vows a corrupt thing.

This done; continue diligently to try and examine the graces that God hath bestowed upon thee; it is one end perhaps, why the Lord hath permitted thee to this jealousy of thine own estate. But yet where God gives evidence of sincerity, shut not thine eyes, neither derogate from the work of God's spirit, that by this suspiciousnesse of thine own estate, and striving for sincerity, would seal up to thy soul, that thou art no hypocrite, but an Israelite indeed, one in whom there is no guile.

And perhaps in this view of thyself, thou shalt discover graces in thyself, such as in that manner cannot be in a hypocrite. Example: Thou shalt never find a hypocrite willing to extenuate his good things, or to aggravate his sins. Search and see whether in things commendable, he be not willing to take notice of the least; yea to arrogate more then is due: to lessen his sins by all possible excuses. See the hypocrite in his colors; because forsooth he was no fornicator, no extortioner, &c had given a little scattering alms, paid tithes &c. therefore not men only, but the Lord himself must take notice of him as of a prime servant. Now if thou shalt ask thine own heart, it may be it will tell thee thou art free from these and far less sins, and yet seemest to thyself the chief of sinners. Thou hast done these & far greater works of piety and mercy, and yet thinkest thyself not worthy to be numbered amongst the meanest of God's Saints. Was ever hypocrite thus opinioned of himself? I dare say not one.

2 Again, was there ever hypocrite that could love a child of God, eo nomine because he was a child of God? Ishmaell that hypocrite lived in Abraham's family, was circumcised, and no doubt performed outward conformity in religious exercises used by his father: but could he love Isaac the son of promise? Yet this I doubt not but thou canst say of thyself Thou honourest them that fear the Lord; delightest their company; cheerfully according to ability, distributest to their necessities. And whilst thou so lovest the brethren, canst thou make question, whether thou be translated from death to life?

3 Again, ever readest thou of an hypocrite, that could love a rebuker, a man reproving his personal sins? We read of Herod he reverenced John the Baptist, never that he loved him; yea for his plain rebuke of incest, he often desired the murder of him: of the Jews, that with some patience and attention they heard S ^t Stephens narration; but his reproof was as gall and wormwood. Now when thou findest David's affectiō in thee, that thou canst desire to be reproved, and countest it a benefit: canst thou doubt whether the Lord hath made thee wise to salvation?

4 Lastly, canst thou name the hypocrite, that ever could say, his conscience bearing him witness, that he was grieved for imperfections of obedience? mourned for this, that he could in no greater measure fly from the corruptiō, that is in the world through lust? or that counted this his misery, to be led capt • ue sometimes to the law of sin? name that hypocrite if thou canst. And if thou findest these things in thyself: wilt thou be so injurious to thy own soul, so unthankful to God's spirit dwelling in thee, as to say, he hath wrought no more in thee, then he hath in an hypocrite? God forbid.

But proceed we to other particulars strengthening in many this iealously of their sincerity. They are 1 decay of graces formerly felt in more liuelyhood, & greater efficacy: this is an usual, but a fearful distress; causing many to think of all that ever they have formerly felt, it was nothing but the hypocrites vanishing flashes. It is true saith the wounded spirit; I have felt that true of myself that Job so comfortably professeth, I have preferred the words of the Lord's mouth before mine appointed food; I have known the day, when I could with earnestness of affection and feeling of wants, have poured out my soul before my God; I could once have wept for my sins, &c. but now alas, and with weeping they utter it, none of all these can I feel in myself.

The sins the Lord would hereby chasten or prevent, are, 1. Pride and that swelling of the heart with cōceitednes of our own eminency above others. 2 Vnthākfulnes for our little or more grace received. 3. Discontinuance of care to cherish and increase received graces by means sanctified: perhaps we have grown remiss in hearing, prayer, meditation, conference, use of sacraments, &c. 4 Running into occasions of decaying, as loose, profane, irreligious company, from society of such as fear God, by whose mutual faith we might have solaced each another.

Remedies, 1. Bewaile these sins all or any of thē that thou canst probably think to have been occasions of thy declinings. 2. This done, consider there may be in God's dearest children decay of graces in part & for a time. Of the church of Ephesus it is said, she had fallen from her first love, yet still retained esteem of a church, even with the Lord Christ. Of the Philippians saith the Apostle; your care begins to spring again: belike they had had their winter, that a new spring revived. It is true the Lord hath promised that hell gates shall never prevail utterly to overthrow our faith, or any other grace accompanying salvation: but he hath nowhere promised to preserve continually sensible exercise of any grace. Faith he preserveth: but continual exercise of faith hath he promised to preserve? Yea we have instances of his Saints that have fallen to acts of infidelity: in Abrahā himself, whose faith is so renowned; in Simō for firmness of faith surnamed Cephas. The Lord will have his graces ebb & flow in his servants, saith Augustine, ne facilitatem in omnibus assecut • nostrum putemus esse quod eius est, least if we had attained facility in all things, we should think that our own which is merely his work. Who of us all, doth always hear with equal attentiō, reverence, cheerfulness, &c: or pray with like earnestness of desire, feeling of wants, assurance to be heard? Or do anything at all times so as at some?

4 Lastly; let it be considered, that the Lord usually withdraws the use of some particular grace, that some other may in greater measure show forth it self in us. Ex: Joy and rejoicing in his mercy he withdraws that he may bring to practice of humiliation.

A second thing strengthening jealousy of sincerity, is the small measure of our graces received. The distress hence arising, I may well call the good distress, the comfortable discomfort, since this brings with it its own comfort: yea is itself the matter of most solid: consolatiō. Griefe for little obedience, is it not comfortable? 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 small measures, & that sufficit we sang to our selves in times of prosperity. Perhaps we have been thus minded; any measure of faith would serve turn for comfort in times of greatest temptation: any measure of practice, so we were free from gross enormities, would suffice to salvation. And it may be we have scoffingly thrown of care of strict carriage, with that of Solomon profanely mistaken, we may be just overmuch.

For remedy, humble thyself for these very thoughts, and pray God to pardon neglects of means to grow in grace & in the knowledge of our Lord and Savior Jesus Christ.

This done, consider that grace is rather measured by quality then by quantity: obedience more by sincerity then by muchnes. Its not so much inquired how great or little, but how sincere obedience is: faith, if it be unfeigned, though but as a grain of mustard seed; obedience, though mingled with many weaknesses, yet if it be hearty, hath promise of gracious acceptation. And if thou lackest evidence of sincerity, take this for one infallible, grief for thy defects & imperfections. Let that also be weighed, that small graces may yet be true whiles they are small; little 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 unto 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 evil thou art not alone, but hast all God's Saints partakers with thee.

The smallest beginnings are pledges of greater favors where is thankful acceptance, and conscionable use of those already received, to the glory of the bestower.

Lastly, let it not be forgotten that Paul to this purpose allegeth: what we want in our selves, we have in Christ Jesus, if not performed, yet punished, and to us pardoned.

The third strengthener of jealousy is present insensiblenes of God's graces working in us: an usual accidēt, but a great discomfort.

The sin chastened is, either unthankfulness for that experience we once had of God's spirit working in us, or that presumptuous license we took to our selves in sinning, whiles our evidence staid firm with us.

1 For remedy, pray God to pardon unthankfulness and presumption.

2 This done, consider graces may sometimes lie hidden in us, yea work in respect of our acknowledgemēt insensibly. The kingdom of God, said our Savior, comes not with observation; and it is as seed that comes up and groweth we know not how.

3 It was David's case, Create in me (saith David) a clean heart O God. His heart, no doubt, was even then cleansed: for doubt we of cleanness, where God's spirit takes up his dwelling? or make we questiō whether he sanctify, where he teacheth to pray? yet Create, saith David, speaking ad sensum, according to that nothing he felt of cleansing.

4 Lastly remember how diversely the Lord gives evidence of his spirits presence in us. Somtimes a child of God perceives little difference in practice betwixt himself and very aliens; yet let him view his affections, he may see grace there: sometimes again, more may be seen in practice, then in the affection: how ever, whilst in either, thou hast cause of comfort.

The last particular in this kind discomforting, is falling from purposes, and almost vowed resolutions of a steady course in obedience.

The sin the Lord would hereby chasten or prevent; is presumptuousnesse in vowing or resolving, without serious imploring of God's assistance to enable, or due acknowledgement of our own impotency in performance.

God will ever be known sole worker of will & work, of purpose and execution. The sin was Peters, and the chastisement he tasted.

1 For remedy, humble thyself for rashness in vowing, and pray God to keep thine eyes open always, to behold thy natural weakness and mutability.

2 Next learn ta distinguish betwixt the general & particular purpose; I mean betwixt purposing to cleave unto God in performance of all holy duties, & purposing in such measure to serve him. Perhaps in the measure and particulars purposed, there have been faulting, but still in all likelihood the general purpose remains.

3 Put difference betwixt falling from purpose, & falling from execution of purpose in particulars; there is great ods betwixt the two. David fell from execution of that sworn purpose to keep God's judgments, yet not from purpose.

4 The kinds & degrees of falling would be pondered. There is an universal falling from the general purpose; that indeed is discomfortable: and there is a failing in particular performances; whence without wrong to thyself, and condemning the whole generation of the just, thou canst not conclude thy no-adoption.

5 It would be considered whether the contrary profane purpose have succeeded in thee. A man can never say he is wholly fallen from any grace, till he see the contrary succeeding in room thereof.

6 Lastly in this kind fell Peter, and yet obtained mercy. And as is aforesaid, God's dealings are exemplary. In one he shows what all in like case may on like conditions expect.

Let us go on to other particulars; and amongst these, as most discomfortable, offers it self, that which ariseth from abundance and fowlenes of evil thoughts, of blasphemy, atheism, lust, murder, self destroying, &c. These very thoughts and suggestions are such, as we think cannot stand with grace.

The sin the Lord would hereby chasten, or prevent, is our little acquaintance and notice taking of that greatness of corruption that is natural unto us. Original corruption is little known of most, how far it spreads, and what it compriseth, till effects thereof be seen in us. And for sins so monstrous we are generally of Hazaels mind; Is thy servant a dog that I should do, yea or once think of sins so monstrous?

Perhaps also it is our lack of compassion towards others, overtaken sometimes in some action of these sins. We have a precept with meekness to restore such as are fallen; upon this consideration that we our selves may be tempted, yea overtaken in acts of the foulest particulars. It is our fault to turn compassionate restoring into bitter invectives, & heavy aggravations of our brethrens falls; which perhaps occasions the Lord to permit us to such like extremities. It may be its our unthankfulness for our preservation through grace from the sins we see daily committed by others. The falls of our brethren should be as so many sermons of thankfulness to God, by whose grace we stand, and incitements to humiliation, and watchfulness against our own corrupt inclination: would to God it were not too true of us, that we ascribe our freedom from sins so foul, even to goodness of nature. The Lord would now teach us, that our hearts are equally sinks of uncleanness.

1 The remedies are, First humiliation and prayer for pardon of these sins all, or any of them, we can discover in our selves.

2 For comfort, consider, first whether they come out of thine own corrupt heart, or are cast into thee by Satan. If they come from Satan immediately, they are our crosses not our sins, till we have embraced them some measure of allowance or consent.

3 It is a comfortable truth taught by the Apostle; that no more of our sins is imputed, then we approve. What thou disallowest and abhorrest in thyself, and strivest against, God never imputes to condemnation.

4 Lastly weigh what the Lord aims at in permitting his children to be thus assaulted; and thou shalt find it to be thy benefit, rather then discomfort. One end is to acquaint us with the measure of our faulty misery, that as sin abounds in our acknowledgement, so grace may abound in the Lord's pardon. Its our error to think our selves naturally inclined to no more sins, then we feel actually and ordinarily stirring in our selves. 2. He would by this occasion stir us up to watch and pray against every sin: even such as through secret perswasiō of our immunity from them, often get greatest advantage against us. We usually arm our selves against no more, then what we feel our selves actually and often tempted unto. 3. He would teach us to magnify his grace that hath freed us from the reign and dominion of these sins; the seeds whereof we see budding in us.

The last distress which I purpose to conclude withal, being last of those that were propounded by the distressed; is the long delay of restitution after use of the means. We think the Lord should presently grant what we pray for, and not so long withhold comfort conscionably sought in the means sanctified.

The sin the Lord would hereby chasten or prevēt, is, our neglect to accept grace offered unto us. Perhaps its true of us that is spoken of the Church in the Canticles, when the Lord hath been wet with the dew of the night we hate not opened unto him, but foreslowed the time. Is it not just with him, as David speaks, to make as though he heard not, and to differ deliverance?

1 For remedy, first bewail, and pray for pardon of thine unthankful neglects.

2 Consider then this is no new thing. The Apostle in like Extremitie besought the Lord thrice, that is, often before he received answer.

3 Though God delay, 1. to chastē neglects, 2 to kindle affection, 3. that graces so hardly obtained may be valued according to their worth: yet will he not always despise his children that cry day and night unto him.

4 God hears diversely; by giving either the blessing desired, or another equivalent; as if not deliverance, yet grace sufficient to support us.

5 Lastly, comforts when they come, are usually proportioned to the measure of tribulation. Much trouble receives in the end plentiful consolation.

A particular strengthening this distress, is fear of falling to some fearful extremities. A thing wherewith Job was so much perplexed, that he prayed for death to prevent it. I will subioine his words. Oh that I might have my desire, and that God would grant me the thing I long for: that is, that God would destroy me; that he would let his hand go, and cut me off. Then should I yet have comfort, though I burn with sorrow, because I have not denied the words of the holy one. Seest thou not thine own case exemplified?

The sin the Lord would prevent or chasten hereby is, our former fearelesnesse of such extremities, arising from proud conceit of ability to preserve our selves; and that rash censuring and befooling others, whom the Lord hath been pleased thus to humble. We have heard perhaps of blasphemies &c. which extremity of anguish hath droven God's children unto; we have read of others fearful despairs, wherein they have perished; and began to censure them of folly or impiety for sins so extreme: now the Lord would teach us, that how ever we applaud our selves in respect of our better stay of our selves, yet the downfall is headlong when the Lord is pleased to leave us to our selves.

1 For remedy, pray God to pardon these sins.

2 This done, labor to fortefie faith in the gracious promises God hath made thee of sustentation and preservation. As faith increaseth, so fear abateth; as it ebs, so fear flows. And to this end consider that Christ hath prayed for preservation from all separating extremes. And God that cannot lie, hath promised to preserve; at least not utterly to cast off: but though they fall, yet to put under his hand.

3 To fear sin as sin, is it not a note of adoption and regeneration?

4 Thou hast a promise of preservation from the sin unpardonable; if others prevail against thee, they may wound thee perhaps, but not unto death. And of these wounds of conscience thus far. Other particulars many might have been instanced; but these suffice for the occasion. If any desire more, he hath at hand the labors of these reverend soul-Physicians, M ^r Greenham, M ^r Perkins, & M ^r Downham: men excellently experiēced, & conscionably travelled in this healing part of divinity.

Only as an Appendix, some general grounds necessary to be known against the evil day shall be annexed.

1 The testimony of the spirit of God witnessing that we are the sons and daughters of God, is no vocal testimony, such as that of the Angel to Cornelius; but first those general testimonies Evangelical, He that receives Christ. i. that believes in his name, hath this prerogative to be the child of God: and he that believes shall be saved, &c. are part of this testimony. 2. That ability God's spirit gives us to believe in Christ, is the testimony frō whence we conclude that we are reconciled unto God. He that believes in the son of God, hath this witness in himself; his very believing is that witness.

2 Graces of God out of us, as Election, Adoption, Justification, &c. are best discerned by graces within us, as Faith, Love, Patience, Obedience.

3 In temptation it is not safe to judge of our Adoption, and Justification, by peace of conscience, and joy in the holy Ghost: but rather by our holy affections, & inclinations to obedience; As fear of God, and care to depart from evil.

4 In anguish of soul it's safest to look ad minima; to the least seeds and grains, as I may term them, of grace. As desire to fear God; lusting against corruption; grief for our imperfections; dislike and disallowance of our selves, and our actions.

5 The gory of faith stands in this to believe above sense, yea against feeling.

6 Holiness makes us not accepted of God; but show ethonly that we are approved of him.

7 Our services are not approved for the goodness of our performance; but they are acceptable to God through Jesus Christ.

8 In the agony of conscience none more unfit to judge of us, then our selves: though at other times we are sick of self love, and too partial in our own case; yet in this state we are most uncharitable to our selves.

9 When thou art brought lowest by affliction, humble thyself lower under God's mighty hand, acknowledging his justice in thy affliction, and thine own unworthiness to receive 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 own eyes, the more precious art thou in the sight of God. He dwells with him that is of a contrite and humble spirit, to reviue the spirit of the humble, and to give life to them that are of a contrite heart.

11 Let no seeming unfitness keep thee from exercises religious public, or private. The weakest performances are far more acceptable then whole of omissions.

12 Remission of sins and peace of conscience are favors worth waiting for. If the Lord should keep thee on the rack even till the last gasp, and •• en impart the least drop of his sons blood to purge thy conscience, unspeakable were his mercy towards thy soul.

13 Conflicts with corruption are infallible signs of grace.

14 Victory over Satan seems doubtful, thorough ou • infirmity: is certain, by the promise of God.

15 God's power is perfitted in his children's weakness.

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