THE CAUSE AND CURE OF A VVOVNDED CONSCIENCE By THO: FULLER B. D. PROV. 18. 14. But a wounded conscience who can beare LONDON Printed for John Williams at the Crowne in S. Pauls Churchyard M D C XLVII TO THE RIGHT HONOURABLE And Vertuous Lady Frances Mannours Countesse of Rutland Madam BY the Judicial Law of the Jewes if a servant had children by a wife which was given him by his Master though he himselfe went forth free in the seventh yeere yet his children did remain with his Master as the proper goods of his possession I ever have been and shall be a servant to that noble Family whence your Honour is extracted And of late in that house I have been wedded to the pleasant embraces of a private life the fittest wife and meetest Helper that can be provided for a Student in troublesome times And the same hath been bestowed upon me by the bounty of your Noble Brother EDW Lord MONTAGUE Wherefore what issue soever shall result from my mind by his meanes most happily marryed to a retired life must of due redound to his Honour as the sole Proprietarie of my paines during my present condition Now this Booke is my eldest Off-spring which had it beene a Sonne I mean had it been a Worke of Masculine beauty and bignesse it should have waited as a Page in Dedication to his Honour But finding it to be of the weaker sexe little in strength and low in stature may it be admitted Madam to attend on your Ladiship his Honours Sister I need not mind your Ladiship how God hath measured outward happinesse unto you by the Cubit of the Sanctuarie of the largest size so that one would be posed to wish more then what your Ladiship doth enjoy My prayer to God shall be that shining as a Pearle of Grace here you may shine as a Starre in Glory hereafter So resteth Your Honours in all Christian offices Tho Fuller Boughton Ian. 25. 1646. To the Christian Reader AS one was not anciently to want a wedding garment at a Marriage feast So now adayes wilfully to weare gaudy cloathes at a Funerall is justly censurable as unsuiting with the occasion Wherefore in this sad subject I have endeavoured to decline all light and luxurious expressions And if I be found faulty therein I cry and crave God and the Reader pardon Thus desiring that my pains may prove to the glory of God thine and my owne edification I rest Thine in Christ Jesus Thomas Fuller THE CONTENTS of the severall Dialogues 1. Dialogue What a wounded conscience is wherewith the godly and reprobate may be tortured page 1. 2. Dial. What use they are to make thereof who neither hitherto were nor haply hereafter shall be visited with a wounded conscience p. 7. 3. Dial. Three solemne seasons when men are surprised with wounded consciences p. 14. 4. Dial. The great torment of a wounded conscience proved by Reasons and Examples p. 20 5 Dial. Soveraign uses to be made of the torment of a wounded conscience page 30. 6. Dial. That in some cases more repentance must be preached to a wounded conscience p. 36. 7. Dial. Onely Christ is to be applyed to soules truly contrite p. 43. 8. Dial. Answers to the objections of a wounded conscience drawne from the grievousnesse of his sins p. 50. 9. Dial. Answers to the objections of a wounded conscience drawn from the slightnesse of his Repentance p. 59 10. Dial. Answers to the objections of a wounded conscience drawn from the feeblenesse of his faith p. 72. 11. Dial. God alone can satisfie all objections of a wounded conscience p. 76. 12. Dial. Means to be used by wounded consciences for the recovering of comfort p. 81. 13. Dial. Foure wholsome counsels for a wounded conscience to practice p. 95. 14. Dial. Comfortable meditations for wounded consciences to muse upon p. 102 15. Dial. That is not alwayes the greatest sin whereof a man is guilty wherewith his conscience is most pained for the present p. 111. 16. Dial. Obstructions hindring the speedy flowing of comfort into a troubled soule p. 118. 17. Dial. What is to be conceived of their finall estate who die in a wounded conscience without any visible comfâ—…rt p. 124. 18 Dial. Of the different time and manner of the comming of comfort to such who are healed of a wounded conscience p. 134. 19. Dial. How such who are compleatly cured of a wounded conscience are to demeane themselves p. 140 20. Dial. Whether one cured of a wounded conâ—…cience be subject to a relapse p. 147. 21. Dial. Whether it be lawfull to pray for or to pray against or to praise God for a wounded conscience p. 152. THE CAUSE CURE OF A wounded Conscience I. Dialogue What a wounded Conscience is wherewith the Godly and Reprobate may be tortured Timotheus SEeing the best way never to know a wounded Conscience by wofull experience is speedily to know it by a sanctified consideration thereof Give me I pray you the description of a wounded Conscience in the highest degree thereof Philologus It is a Conscience frighted at the sight of * sin and weight of Gods wrath even unto the despaire of all pardon during the present Agony Tim. Is there any difference betwixt a broken * spirit and a wounded Conscience in this your acception Phil. Exceeding much for a broken spirit is to be prayed and laboured for as the most healthfull and happy temper of the soule letting in as much comfort as it leakes out sorrow for sinne Whereas a wounded conscience is a miserable maladie of the mind filling it for the present with despaire Tim. In this your sense is not the conscience wounded every time that the soule is smitten with guiltinesse for any sinne committed Phil. God forbid otherwise his servants would be in a sad condition as in the case of David * smitten by his owne heart for being as he thought over-bold with Gods Anointed in cutting off the skirt of Sauls garment such hurts are presently heal'd by a Plaister of Christs blood applyed by faith and never come to that height to be counted and called wounded câ—…nsciences Tim. Are the godly aâ—… well as the wicked subject to this malady Phil. Yes verily Vessels of honour as well as vessels of wrath in this world are subject to the knocks and brâ—…ises of a wounded conscience A patient Job pâ—…ous David faithfull Paul may be vexed therewith no lesse then a cursed Cain perfidious Achitâ—…phil or treacherous Judas Tim. What is the difference betwixt a wounded conscience in the godly and in the reprobate Phil. None at all oft times in the parties apprenensions both for the time being conceiving their estates equally desperate little if any in the widenesse and anguish of the wound it selfe which for the time may be as tedious and torturing in the godly as in the wicked Tim. How then doe they differ Phil. Exceeding much in Gods intention gashing the wicked as Malefactors out of Justice
sinfull an affliction no offence and is in the ready way at the next remove to be turned into a quiet conscience Tim. I hearken unto you with attention and comfort Phil. Lastly consider the good effects of a wounded conscience privative for the present and positive for the future First primative this heavinesse of thy heart for the time being is a bridle to thy soule keeping it from many sinnes it would otherwise commit Thou that now sittest sad in thy shop or walkest pâ—…sive in thy Parlour or standest sighing in thy chamber or lyest sobbing on thy bed mightest perchance at the same time be drunke or wanton or worse if not restrained by this affliction God saith in his Prophet to Judah * I will â—…edge thy way with thornes namely to keep Judah from committing spirituall fornication It is confest that a wounded conscience for the time is a hedge of thornes as the messenger of Satan sent to buffet S. Paul is termed a * thorne in the flesh But this thornie fence keeps our wild spirits in the true way which otherwise would be stragling and it is better to be held in the right road with bryars and brambles then to wander on beds of roses in a wrong path which leadeth to destruction Tim. What are the positive benefits of a wounded conscience Phil. Thereby the graces in thy soule will be proved approved improved Oh how cleare will thy Sun-shine be when this cloud is blowne over And here I can hardly hold from envying thy happinesse hereafter O that I might have thy future Crowne without thy present Crosse thy Triumphs without thy Tryall thy Conquest without thy Combat But I recall my wish as impossible seeing what God hath joyned together no man can put asunder These things are so twisted together I must have both or neither XV Dialogue That is not alwayes the greatest sinne whereof a man is guilty wherewith his conscience is most pained for the present Tim. IS that the greatest sin in a mans soule wherewith his wounded conscience in the agony thereof is most perplexed Phil. It is so commonly but not constantly Commonly indeed that sin most paineth and pincheth him which commands as principall in his soule Tim. Have all mens hearts some one paramount sinne which rules as Soveraigne over all the rest Phil. Most have Yet as all Countries are not Monarchies governed by Kings but some by free-States where many together have equall power so it is possible though rare that one man may have two three or more sinnes which joyntly domineer in his heart without any discernable superiority betwixt them Tim. Which are the sinnes that most generally wound and afflict a man when his Conscience is terrified Phil. No generall rule can exactly be given herein Sometimes that sin in acting whereof he took most delight it being just that the sweetnesse of his corporall pleasure should be sauced with more spirituall sadnesse Sometimes that sinne which though not the foulest is the frequentest in him Thus his idle words may perplex him more then his oathes or perjury it selfe Sometimes that sin not which is most odious before God but most scandalous before men doth most afflict him because drawing greatest disgrace upon his person and profession Sometimes that sin which he last committed because all the circumstances therof are still firme and fresh in his memory Sometimes that sin which though long since by him committed he hath heard very lately powerfully reproved and no wonder if an old gall new rubbed over smart the most Sometimes that sinne which formerly he most slighted and neglected as so inconsiderably small that it was unworthy of any sorrow for it and yet now it may prove the sharpest sting in his conscience Tim. May not one who is guilty of very great sinnes sometimes have his conscience much troubled onely for a small one Phil. Yes verily Country Patients often complaine not of the disease which is most dangerous but most conspicuous Yea sometimes they are more troubled with the symptome of a disease suppose an ill colour bad breath weak stomach then with the disease it selfe So in the soule the conscience oft-times is most wounded not with that offence which is but appeares most and a sinne incomparably small to others whereof the party is guilty may most molest for the present and that for three reasons Tim. Reckon them in order Phil. First that God may shew in him that as sinnes are like the sands in number so they are farre above them in heavinesse whereof the least crum taken asunder and laid on the conscience by Gods hand in full weight thereof is enough to drive it to despaire Tim. What is the second reason Phil. To manifest Gods justice that those should be choaked with a gnat-sinne who have swallowed many Camel-sinnes without the least regreat Thus some may be terrified for not fasting on Friday because indeed they have been drunk on Sunday They may be perplexed for their wanton dreames when sleeping because they were never truly humbled for their wicked deeds when waking Yea those who never feared Babylon the Great may be frighted with little Zoar I meane such as have been faulty in flat superstition may be tortured for committing or omitting a thing in its owne nature indifferent Tim. What is the third reason Phil. That this paine for a lesser sinne may occasion his serious scrutiny into greater offences Any paltry curre may serve to start and put up the game out of the bushes whilst fiercer and fleeter Hounds are behind to course and catch it God doth make use of a smaller sinne to raise and rouze the conscience out of security and to put it up as we say to be chased by the Reserve of far greater offences lurking behind in the soule unseene and unsorrowed for Tim. May not the conscience be troubled at that which in very deed is no sinne at all nor hath truly so much as but the appearance of evill in it Phil. It may Through the error of the understanding such a mistake may follow in the conscience Tim. What is to be done in such a case Phil. The parties judgement must be rectified before his conscience can be pacified Then is it the wisest way to perswade him to lay the Axe of repentance to the Root of corruption in his heart When reall sinnes in his soule are felled by unfained sorrow causelesse scruples will fall of themselves Till that root be cut downe not onely the least bough and branch of that tree but the smallest sprig twig and leafe thereof yea the very empty â—…hadow of a leafe mistaken for a sinne and created a fault by the jealousie of a misinformed judgement is sufficient intollerably to torture a wounded conscience XVI Dialogue Obstructions hindring the speedy flowing of comfort into a troubled soule Tim. HOw commeth it to passe that comfort is so long a comming to some wounded consciences Phil. It proceeds from several causes either from God
Lord in thy mysticall members never be tortured and tormented with the agony of a wounded conscience in the deepest distresse thereof Tim. How must I behave my self for the time to come Phil. Walke humbly before God and carefully avoid the smallest sinne alwaies remembring * Christs caution Behold thou art made whole â—…inne no more lest a worse thing come unto thee XX Dialogue Whether one cured of a wounded Conscience be subject to a relapse Tim. MAy a man once perfectly healed of a wounded conâ—…cience and for some yeares in peaceable possession of comfort afterwards fall back into his former disease Phil. Nothing appeares in Scripture or reason to the contrary though examples of reall relapses are very rare because Gods servants are carefull to avoid sinne the cause thereof and being once burnt therewith ever after dread the fire of a wounded conscience Tim. Why call you it a relapse Phil. To distinguish it from those relapses more usuall and obvious whereby such who have snatcht comfort before God gave it them on serious consideration that they had usurped that to which they had no right fall back again into the former pit of despaire this is improperly termed a relapse as not being a renewing but a continuing of their former malady from which though seemingly they wâ—…re never soundly recovered Tim. Is there any intimation in Scripture of the possibility of such a reall relapse in Gods servants Phil. There is when David saith Psal. 85. 8. I will heare what God the Lord will speake for he will speake peace unto his people and to his Sainâ—…s but let them not turn again to folly this importeth that if his Saints turn again to folly which by wofull experience we find too frequently done God may change his voice and turn his peace formerly spoken into a warlike defiance to their importeth Tim. But this me thinkes is a diminution to the majesty of God that a man once compleatly cured of a wounded conscience should again be pained therewith Let â—…ountebanks palliat cures break out agaâ—…n being never soundly but superficially healed He that is all â—…n all never doth his worke by halves so that it shall be undone afterward Phil. It is not the same individuall wound in number but the same in kind and perchance a deeper in degree Nor is it any ignorance or falshood in the Surgeon but folly and fury in the Patient who by committing fresh sins causeth a new pain in the old place Tim. In such relapses men are only troubled for such sins which they have run on score since their last recovery from a wounded conscience Phil. Not those alone but all the sinnes which they have committed both before and since their conversion may be started up afresh in their minds and memories and anguish and perplex them with the guiltinesse thereof Tim. But those sinnes were formerly fully forgiven and the pardon thereof solemnly sealed and assured unto them and can the guilt of the same recoile again upon their consciences Phil. I will not dispute what God may do in the strictnes of his justice Such Seales though still standing firm fast in themselves may notwithstanding breake off and fly open in the feeling of the sick soule He will be ready to conceive with himselfe that as * Shimei though once forgiven his railing on David was afterwards executed for the same offence though upon his committing of a new transgression following his servants to Gath against the flat command of the King So God upon his committing of new trespasses may justly take occasion to punish all former offences yea in his apprehension the very foundation of his faith may be shaken all his former title to heaven brought into question and he tormented with the consideration that he was never a true child of God Tim. What remedies doe you commend to such soules in relapses Phil. Even the selfe-same receipts which I first prescribed to wounded consciences the very same Promises Precepts Comforts Counsels Cautions Onely as Jacob the second time that his sonnes went downe into * Egypt commanded them to carry double money in their hands so I would advise such to apply the former remedies with double diligence double watchfulnes double industrie because the malignity of a disease is riveted firmer and deeper in a relapse XXI Dialogue Whether it be lawfull to pray for or to pray against or to praise God for a wounded conscience Tim. IS it lawfull for a man to pray to God to visit him with a wounded conscience Phil. He may and must pray to have his high and hard heart truly humbled and bruised with the fight and sense of his sinnes and with unfained sorrow for the same but may not explicitely and directly pray for a wounded conscience in the highest degree and extremity thereof Tim. Why interpose you those termes explicitely and directly Phil. Because implicitly and by consequence one may pray for a wounded Conscience Namely when he submits himselfe to be disposed by Gods pleasure referring the particulars thereof wholly to his infinite wisedome tendring as I may say a blank paper to God in his Prayers and requesting him to write therein what particulars hee pleases therein generally and by consequence he may pray for a wounded Conscience in case God sees the same for his owne glory and the parties good otherwise directly he may not pray for it Tim. How prove you the same Phil. First because a wounded Conscience is a judgement and one of the sorest as the resemblance of the torments of hell Now it is not congruous to nature or grace for a man to be a free and active instrument purposely to pull downe upon himselfe the greatest evill that can befal him in this worlâ—… Secondly we have neither direction nor president of any Saint recorded in Gods word to justifie and warrant such prayers Lastly though praying for a wounded Conscience may seemingly scent of pretended humility it doth really and rankly savour of pride limiting the holy one of Israel It ill becoming the patient to prescribe to his heavenly Physitian what kind of Physicke he shall minister unto him Tim. But we may pray for all meanes to increase grace in us and therefore may pray for a wounded Conscience seeing thereby at last piety is improved in Gods Servants Phil. We may pray for and make use of all means whereby grace is increased Namely such means as by God are appointed for that purpose and therefore by virtue of Gods institution have both a proportionablenesse and attendency in order thereunto But properly those things are not means or ordained by God for the increase of piety which are only accidentally over-ruled to that end by Gods power against the intention and inclination of the things themselves Such is a wounded Conscience being alwayes actually an evill of punishment and too often occasionally an evill of sinne The Byas whereof doth bend and bow to badnesse though over-ruled by the aim of
it will sanctifie it in us to his Glory and our Good May I you and all Gods servants ever have this noble feare as I may terme it in our hearts III. Dialogue Three solemne seasons when men are surprized with wounded consciences Tim. WHat are those times wherein men most commonly are assaulted with wounded consciences Phil. So bad a guest may visit a man at any houre of his life For no season is unseasonable for God to be just Satan to be mischievous and sinfull man to be miserable yet it happeneth especially at three principall times Tim. Of these which is the first Phil. In the twilight of a mans conversion in the very conflict and combat betwixt nature and Innitiall grace For then he that formerly slept in carnall security is awakened with his fearfull condition God as he saith Psal. 50. 21. setteth his sins in order before his eyes Inprimis the sin of his conception Item the sinnes of his childhood Item of his youth Item of his mans estate c. Or Inprimis sinnes against the first table Item sins against the second so many of ignorance so many of knowledge so many of presumption severally sorted by themselves Hee committed sinnes confusedly hudling them up in heaps but God sets them in order and methodizeth them to his hand Tim. Sins thus set in order must needs be a terrible sight Phil. Yes surely the rather because the Metaphor may seem taken from setting an Army in Battell array At this conflict in his first conversion Behold a troup of sinnes commeth and when God himself shal marshall them in Rank and File what guilty conscience is able to endure the furious charge of so great and well order'd an Army Tim. Suppose the party dies before he be compleatly converted in this twilight condition as you term it what then becomes of his soule which may seeme too good to dwell in outer darknesse with devils and too bad to goe to the God of light Phil. Your supposition is impossible Remember our discourse onely concerneth the godly Now God never is Father to abortive children but to such who according to his appointment shall come to perfection Tim. Can they not therefore die in this interim before the work of Grace be wrought in them Phil. No verily Christs bones were in themselves breakable but could not actually be broken by all the violence in the world because God hath fore-decreed A bone of him shall not be broken So we confesse Gods children mortall but all the power of devill or man may not must not shall not cannot kill them before their conversion according to Gods election of them to life wth must be fully accomplished Ti What is the 2. solemn time wherin wounded coÌ„scieÌ„ces assault men Phil. After their conveâ—…sion coÌ„pleated and this either upon the committing of a conscience-wasting sin such as Tertullian calleth Peccatum devoratorium salutis or upon the undergoing of some heavy affliction of a bigger standard and proportion blacker huâ—… and complexion then what befalleth ordinary men as in the case of Job Tim. Which is the third and last time when wounded Consciâ—…nces commonly walke abroad Phil. When men lie on their death-beds Sathan must now roare or else for ever hold his peace roare he may afterwards with very anger to vex himselfe not with any hope to hurt us There is mention in Scripture of an evill day which is most applyable to the time of our death We read also of an houre of * temptation and the * Prophet tells us there is a moment wherein God may seeme to for sake us Now Sathan being no lesse cunning to finde out then carefull to make use of his time of advantage in that moment of that houre of that day will put hard for our Soules and we must expect a shrewd parting blow from him Tim. Your dolefull prediction disheartens me for feare I be foild in my last encounter Phil. Be of good comfort through Christ we shall be victorious both in dying and in death it selfe Remember Gods former favours bestowed upon thee Indeed wicked men from premisses of Gods power collect a conclusion of his Weaknesse Psal. 78. 20. Behold be smot the Rock that the waters 〈◊〉 out and the streames over-flowed can he give Bread also can â—…e provide Flesh for his people But Gods children * by better Logick â—…rom the prepositions of Gods former preservations inferre his power and pleasure to protect them for the future Be assured that God which hath beene the God of the Mountaines and made our Mountaines strong in time of our prosperity will also be the God of the valleys and lead us safe * through the valley of the shadow of death IV. Dialogue The great torment of a wounded conscience proved by Reasons and Examples Tim. IS the paine of a wounded Conscience so great as is pretended Phil. God * saith it we have seene it and others have felt it Whose complaints â—…avour as little of dissimulation as their cries in a fit of the Cholique doth of counterfeiting Tim. Whence comes this wound to be so great and grievous Phil. Six Reasons may be assigned thereof The first drawn from the Heavinesse of the hand which makes the Wound namely God himslfe conceived under the notion of an infinite angry Judge In all other afflictions man encountreth only with man and in the worst temptations only with Sathan but in a wounded Conscience he enters the Lists immediately with God himselfe Tim. Whence is the second Reason fetcht Phil. From the * sharpnesse of the Sword wherewith the wound is made being the Word of God and the keen threatnings of the Law therein contained There is mention Gen. 3. 24. of a Sword turning every way parallel whereto is the Word of God in a wounded Conscience Mans heart is full of windings turnings and doublings to shift and shunne the stroke thereof if possible but this sword meets them wheresoever they move it fetcheth and finds them out it hants and hunts them forbidding them during their Agony any entrance into the Paradise of one comfortable thought Tim. Whence is the third Reason derived Phil. From the tendernesse of the Part it selfe which is wounded the Conscience being one of the eyes of the soule sensible of the smallest hurt And when that Callum Schirrus or Inerustation drawn over it by nature and hardned by custome in sinne is once 〈◊〉 off the Conscience becomes so pliant and supple that â—…he least imaginable touch is painfâ—…ll 〈◊〉 it Tim. What is the fourth Reason Phil. The Folly of the Patient who being stung hath not the wisedome to looke up to Christ the Brazen Serpent but tormenteth himselfe with his owne activity It was threatned to * Pashur I will make thee a terrour to thy selfe So fareth it with Gods best Saint during the fit of his perplexed Conscience Heareth he his owne voice he thinketh this is that which so often hath sworne lyed
talked vainly wanton wickedly his voice is a terrour to himselfe Seeth he his own eyes in a glasse he presently apprehends these are those which shot forth so many envious covetous amorous Glances his eyes are a terrour to himselfe Sheep are observed to flye without cause scared as some say with the sound of their own feet Their feet knack because they flye and they fly because their feet knack an emblem of Gods Children in a wounded Conscience selfe-fearing selfe frighted Tim. What is the fift Reason which makes the paine so great Phil. Because Sathan rakâ—…s his clawes in the reeking blood of a wounded Conscience Belzebub the devils name fignifieth in Hebrew the Lord of flyes which excellently intimates his nature and employment flyes take their selicity about sores and galled Backs to infest and inflame them So Sathan no sooner discovereth and that Bird of Prey hath quick sight a Soule terrour-struck but thither he hasts and is busie to keepe the wound raw there he is in his throne to doe mischiefe Tim. What is the sixt and last Reason why a wounded Conscience is so great a torment Phil. Because of the impotency and invaliditie of all earthly receipts to give ease thereunto For there is such a gulfe of disproportion betwixt a Mind-malady and Bodymedicines that no carnall corporall comforts can effectually work thereupon Tim. Yet wine in this case is prescribed in Scripture * Give wine to the heavy hearted that they may remember their misery no more Phil. Indeed if the wound be in the spirits those cursiters betwixt soule and body to recover their decay or consumption wine may usefully be applyed but if the wound be in the spirit in Scripture phrase all carnall corporall comforts are utterly in vaine Tim. Me thinks merry company should doe much to refresh him Phil. Alas a man shall no longer be welcome in merry company then he is able to sing his Part in their Joviall Consort When a hunted Deere runs for safeguard amongst the rest of the Herd they will not admit him into their company but beat him off with their hornes out of principles of selfe-preservation for feare the Hounds in pursuit of him fall on them also So hard it is for Man or Beast in misery to find a faithfull friend In like manner when a knot of Bad-good-fellowes perceive one of their society dogg'd with Gods terrours at his heeles they will be shut of him as soone as they can preferring his roome and declining his company lest his sadnesse prove infectious to others And now if all six reasons be put together so heavy a hand smiting with so sharp a sword on so tender a part of so foolish a patient whilst Sathan seeks to widen and no worldly plaister can cure the wound it sufficiently proves a wounded conscience to be an exquisite torture Tim. Give me I pray an example hereof Phil. When Adam had eaten the forbidden fruit he tarryed a time in Paradise but tooke no contentment therein The Sunne did shine as bright the Rivers ran as cleare as ever before Birds sang as sweetly Beasts played as pleasantly Flowers smelt as fragrant Herbs grew as fresh Fruits flourisht as faire no Puntilio of Pleasure was either altered or abated The objects were the same but Adams eyes were otherwise his nakednesse stood in his light a thorne of guiltinesse grew in his heart before any thistles sprang out of the ground which made him not to seeke for the fairest fruits to fill his hunger but the biggest leaves to cover his nakednesse Thus a wounded conscience is able to unparadise Paradise it selfe Tim. Give me another instance Phil. CHRIST JESVS our Saviour he was blinded buffeted scourged scoffed at had his hands and feet nailed on the Crosse and all this while said nothing But no sooner apprehended he his Father deserting him groaning under the burthen of the sins of mankind imputed unto him but presently the Lambe who hitherto dumb before his shearer opened not his mouth for paine began to bleat My God my God why hast thou forsaken me Tim. Why is a wounded conscience by David resembled to Arrowes * Thine Arrowes stick fast in me Phil. Because an Arrow especially if barbed rakes rends the flesh the more the more mettall the wounded partie hath to strive and struggle with it and a guilty conscience pierceth the deeper whilst a stout stomach with might and main seeketh to out-wrastle it Tim. May not a wounded conscience also work on the body to hasten and heighten the sicknesse thereof Phil. Yes verily so that there may be employment for * Luke the beloved physitian if the same person with the Evangelist to exercise both his professions But we meddle onely with the malady of the mind abstracted from any bodily indisposition V. Dialogue Soveraign uses to be made of the torment of a wounded conscience Tim. SEeing the torture of a wounded conscience is so great what use is to be made thereof Phil. Very much And first it may make men sensible of the intollerable paine in Hell fire If the mouth of the fiery Fornace into which the children were cast was so hot that it burnt those which approached it how hot was the Fornace it selfe If a wounded conscience the suburbs of Hell be so painfull oh how extreame is that place where the worme never dyeth and the fire is never quenched Tim. Did our roaring Boyes as they call them but seriously consider this they would not wish GOD DAMNE THEM and GOD CONFOUND THEM so frequently as they doe Phil. No verily I read in Theodoret of the ancient Donatists that they were so ambitious of Martyrdome as they accounted it that many of them meeting with a young Gentleman requested of him that he would be pleased to kill them He to confute their folly condescended to their desire on condition that first they would be contented to be all fast bound which being done accordingly he took order that they were all soundly whipt but saved their lives In application When I heare such Riotous youths wish that God would Damne or Confound them I hope God will be more mercifull then to take them at their words and to grant them their wish only I heartily desire that he would be pleased sharply to scourge them and soundly to lash them with the frights terrours of a wounded conscience And I doubt not but that they would so ill like the paine thereof that they would revoke their wishes as having little list and lesse delight to taste of hell hereafter Tim. What other use is to be made of the paine of a wounded Conscience Phil. To teach us seasonably to prevent what we cannot possibly endure Let us shunne the smallest sinne lest if we slight and neglect it it by degrees fester and gangrene into a wounded conscience One of the bravest * spirits that ever England bred or Ireland buried lost his life by a light hurt neglected as if it had
beene beneath his high minde to stoop to the dressing thereof till it was too late Let us take heed the stoutest of us be not so served in our Soules If we repent not presently of our sinnes committed but carelesly contemne them a scratch may quickly prove an Ulcer the rather because the flesh of our minde if I may so use the Metaphor is hard to heale full of cholerick corrupt humors and very ready to rancle Tim. What else may we gather for our instruction from the torture of a troubled mind Phil. To confute their cruelty who out of sport or spight willingly and wittingly wound weak consciences like those uncharitable * Corinthians who so far improve their liberty in things indifferent as thereby to wound the consciences of their weake brethren Tim. Are not those Ministers too blame who mistaking their message instead of bringing the Gospell of Peace fright people with Legall terrours into despaire Phil. I cannot commend their discretion yet will not condemn their intention herein No doubt their dâ—…sire and designe is pious though they erre in the pursuite and prosecution thereof casting down them whom they cannot raise and conjuring up the Spirit of Bondage which they cannot allay againe Wherefore it is our wisest way to interweave promises with threatnings and not to leave open a pit of despaire but to cover it again with comfort Tim. Remaineth there not as yet another use of this poiâ—…t Phil. Yâ—…s to teach us to pitty and pray for those that have afflicted Consciences not like the wicked * who persecute those whom God hath smitten and talke to the griefe of such whom he hath wounded Tim. Yet Eli was a good man who notwithstanding censured * Hannah a woman of a sorrowfull spirit to be drunke with Wine Phil. Imitate not Eli in committing but amending his fault Indeed his dimme eyes could see drunkennes in Hannah where it was not could not see Sacriledge Adultery in his own Sonnes where they were Thus those who are most indulgent to their owne are most censorious of others But Eli afterwards perceiving his Errour turned tho condemning of Haâ—…nah into praying for her In like manner if in our passion we have prejudiced or injur'd any wounded Consciences in cold blood let us make them the best amends and reparation VI Dialogue That in some cases more Repentance must be preached to a wounded Conscience Tim. SO much for the Maladie now for the Remedy Supposâ—… you come to a wounded Conscience what counsell will you prescribe him Phil. If after hearty prayer to God for his direction he appeareth unto me as yet not truely penitent in the first place I will presse a deeper degree of Repentance upon him Tim O miserable Comforter more sorrow still Take heed your eyes be not put out with that smoking Flax you seeke to quench and your fingers wounded with the splinters of that bruised Reed you goe about to breake Phil. Understand me Sir Better were my tongue spit out of my mouth then to utter a word of griefe to drive them to despaire who are truly contrite But on the other side I shall betray my trust and be found an unfaithfull dispencer of Divine mysteries to apply comfort to him who is not ripe and ready for it Tim. What harme wolâ—…d it doe Phil. Raise him for the present and ruine him without Gods greater mercy for the future For comfort dawbed on on a foule soule will not stick long upon it And instead of pouring in I shall spill the precious oyle of Gods mercy Yea I may justly bring a Wounded Conscience upon my selfe for dealing deceitfully in my stewardship Tim. Is it possible one may not be â—…oundly humbled and yet have a woundeâ—… Conscience Phil. Most possible For a wounded Conscience is often inflicted as a punishment for lacke of true Repentance great is the difference betwixt a mans being frighted at and humbled for his sinnes One may passively be cast downe by Gods terrours and yet not willingly throw himselfe downe as he ought at Gods foot-stoole Tim. Seeing his pain is so pittifull as you have formerly proved why would you adde more griefe unto him Phil. I would not adde griefe to him but alter griefe in him making his â—…orrow not greater but better I would endeavour to change his dismall dolefull dejection his hidâ—…s and horrible heavines his bitter exclamations which seeme to me much mixed in him with Pride impatience and impenâ—…tence into a willing submission to Gods pleasure and into a kindly gentle tender Gospell-repentance for his sinnes Tim. But there are some now adayes who maintaine that a Child of God after his first conversion needeth not any new repentance for sinne all the dayes of his life Phil. They derend a grievous and dangerous errour Consider what two petitions Christ coupleth together in his Prayer When my Body which every day is hungry can live without Gods giving it daily Bread then and no sooner shall I believe that my Soule which daily sinneth can spiritually live without Gods forgiving it its Trespasses Tim. But such alledge in proof of their opinion that a man hath his person justified before God not by pieces and parcels but at once and for ever in his conversion Phil. This being granted doth not favour their errour We confesse God finished the Creation of the world and all therein in six dayes and then rested from that worke yet so that his daily preserving of all things by his providence may â—…till be accounted a constant and continued Creation We acknowlege in like manner a Child of God justified at once in his conversion when he is fully and freely estated in Gods favour And yet seeing every daily sinne by him committed is an aversion from God and his daily Repentance a conversion to God his justification in this respect may be conceived intrirely continued all the dayes of his life Tim. What is the difference betwixt the first Repentance and this renewed Repentance Phil. The former is as it were the putting of life into a dead man the latter the recovering of a sicke man from a dangerous swound by the former sight to the blind is simply restored and eyes given him in the latter only a filme is removed drawn over their eyes and hindering their actuall sight By the first we have a right title to the Kingdome of Heaven by our second repentance we have a new claime to Heaven by vertue of our old title Thus these two kinds of repentance may be differenced and distinguished though otherwise they meet and agree in generall qualities both having sinne for their Cause sorrow for their Companion and pardon for their consequent and effect Tim. But are not Gods Children after committing of grievous sinnes and before their renewing their repentance remaine still heires of Heavâ—… married to Christ and citizens of the new Hierusalem Phil. Heires of Heaven they are but disinheritable for their mâ—…demeanour Married still to Christ
but deserving to be divorced for their adulteriâ—… Citizens of Heaven but yet outlawed so that they can recover no right and receive no benefit till their out-lawry be reversed Tim. Where doth God in Scripture injoyne this second Repentance on his owne Children Phil. In severall places He threatneth the * Church of Ephesus the best of the seaven wich removing the Candlesticke from them except they repent and Christ telleth his own disciples true converts before but then guilty of Ambitious thoughts that * except yee be converted yee shall not enter into the Kingdome of Heaven Here is conversion after conversion being a solemne turning from some particular sinne in relation to which it is not absurd to say that there is justification after justification the latter as following in time so flowing from the former VII Dialogue Onely Christ is to be applyed to Soules truly contrite Tim. BUt suppose the Person in the Ministers apprehension heartily humbled for sinne what then is to be done Phil. No Corrosives all Cordialls no Vineger all Oyle no Law all Gospell must be presented unto him Here blessed the lippes yea beautifull the feet of him that bringeth the tidings of peace As * Elisha when reviving the Sonne of the Shunamite laid his mouâ—…h to the mouth of the Child So the gaping orifice of Christs wounds must spiritually by preaching be put close to the mouth of the wounds of a conscience happy that skilfull Architect that can shew the sick man that the * Head stone of his sprituall building must be laid with shouts crying Grace grace Tim. Which doe you count the Head-stone of the Building that which is first or last laid Phil. The foundation is the Head-stone in honour the top-stone is the Head-stone in height The former the Head-stone in strength the latter in stature It seemeth that Gods spirit of set purpose made use of a doubtfull word to shew that the whole fabricke of our salvation whether as founded or as finished is the only worke of Gods grace alone Christ is the Alpha and Omega thereof not excluding all the letters in the Alphabet interposed Tim. How must the minister preach Christ to an afflicted conscience Phil. He must crucifie him before his eyes lively setting him forth naked to cloath him wounded to cure him dying to save him He is to expound and explaine unto him the dignity of his person pretiousnesse of his blood plenteousnesse of his mercy in all those loving relations wherein the Scripture presents him A kind Father to a prodicall Child a carefull Hen to a scatter'd Chicken a good Shepherd that bringeth his lost Sheep back on his shoulders Tim. Spare me one question why doth he not drive the sheepe before him especially seeing it was lively enough to lose it selfe Phil. First because though it had wildnesse too much to goe astray it had not wisedome enough to goe right Secondly because probably the â—…lly sheep had tired it selfe with wandring Habbabuk 2. 13. the people shall wearie themselves for very vanity and therefore the kind shepheard brings it home on his owne shoulders Tim. Pardon my interruption and proceed how Christ is to be held forth Phil. The latitude and extent of his love his invitation without exception are powerfully to be prest every one that thiâ—…teth all ye that are heavy laden whosoever beleeveth and the many promises of mercy are effectually to be tendered unto him Tim. Where are those promises in Scripture Phil. Or rather where are they not for they are harder to be mist then to bee met with Open the Bible as he * drew his bow in Battle at adventurâ—…s If thou lightest on an Historicall place behold Precedents if on a Doctrinall Promises of comfort For the larter observe these particulars Gen. 3. 15. Exo. 33. 6. Isa. 40. 1. Isa. 54. 11. Mat. 11. 28. Mat. 12. 20. 1 Cor. 10. 13. Heb. 13 5. c. Tim. Are these more principall places of consolation then any other in the Bible Phil. I know there is no choosing where all things are choicest Whosoever shall select some Pearles out of such a heap shall leave behind as precious as any he takes both in his owne and others judgement yea which is more the same man at severall times may in his apprehension preferre severall promises as best formerly most affected with one place for the present more delighted with another and afterwards conceiving comfort therein not so cleare choose other places as more pregnant and pertinent to his purpose Thus God orders it that divers men and perchance the same man at different times make use of all his promises gleaning and gathering comfort not only in one furrow Land or furlong but as it s scattered clean through the whole field of the Scripture Tim. Must Ministers have varieâ—…y of severall comfortable promises Phil. Yes surely such Masters of the Assembly being to enter and fasten consolation in an afflicted soule need have many nailes provided aforehand that if some for the present chance to drive untowardly as splitting going awrie turning crooked or blunt they may have others in the roome thereof Tim. But grant Christ held out never so plainly prest never so powerfully yet all is in vaine except God inwardly with his spirit perswade the wounded Conscience to beleeve the Truth of what he saith Phil. This is an undoubted Truth for one may lay the Bread of Life on their trencher and cannot force them to feede on it One may bring them downe to the spring of life but cannot make them drinke of the waters thereof and therefore in the cure of a wounded Conscience God is all in all only the touch of his hand can * heal this Kings Evill I kill and make alive I wound and I heale neither is there any that can deliver out of my hand VIII Dialogue Answers to the objections of a wounded Conscience drawne from the grievousnesse of his sinnes Tim. GIve me leave now Sir to personate represent a wounded Conscience and to alledge and inforce such principall objections wherewith generally they are grieved Phil. With all my heart and God blesse my endeavours in answering them Tim. But first I would be satisfied how it comes to passe that men in a wounded Conscience have their parts so presently improved The Jewes did question concerning our Saviour * How knoweth this man letters being never learned But here the doubt and difficulty is greater How come simple people so subtile on a sudden to oppose with that advantage and vehemency that it would puzzle a good and grave Divine to answer them Phil. Two Reasons may be rendred thereof 1. Because a man in a disteâ—…per is stronger then when he is in his perfect health What Sampsons are some in the fit of a Feaver Then their spirits being intended by the violence of their disease push with all their power So is it in the agony of a distressed soule every string thereof
hard shift to finde some one or two of these signes but not all of them in my heart Phil. As I will not bow to flatter any so I will fall down as farre as truth will give me leave to reach comfort to the humble to whom it is due Know to thy further consolation that where some of these signes truly are there are more yea all of them though not so visible and conspicuous but in a dimmer and darker degree When we behold Violets and Prim-Roses fairely to flourish we conclude the dead of the winter is past though as yet no Roses or July-flowers appeare which long after lye hid in their leaves or lurke in their rootes but in due time will discover themselves If some of these signes be above ground in thy sight others are under ground in thy heart and though the former started first the other will follow in order It being plaine that thou art passed from death unto life by this hopefull and happy spring of some signes in thy heart X. Dialogue Answers to the objection of a wounded Conscience drawne from the feeblenesse of his faith Tim. BUt faith is that which must apply Christ unto us whilest alas the hand of my faith hath not only the shaking but the dead Palsy it can neither hold nor feele any thing Phil. If thou canst not hold God doe but touch him and he shall hold thee and put feeling into thee Saint Paul saith * If that I may apprehend that for which also I am apprehended of Christ Jesus It is not Pauls apprehending of Christ but Christ apprehending of Paul doth the deed Tim. But I am sure my faith is not sound because it is not attended with assurance of salvation For I doubt not to say despaire thereof Whereas Divines hold that the Essence of saving faith consists in a certainty to be saved Phil. Such deliver both a false and dangerous doctrine as the carelesse mother * killed her little infant for she over-laid it So this opinion would presse many weak faiths to death by laying a greater weight upon them then they can bear or God doth impose whereas to be assured of salvation is not a part of every true faith but onely an effect of some strong faiths and that also not alwayes but at some times Tim. Is not certainty of salvation a part of every true faith Phil. No verily much lesse is it the life and formality of faith which consisteth onely in a recumbency on God in Christ with Jobs resolution * Though he slay me yet will I trust in him Such an adherence without an assurance is sufficient by Gods mercy to save thy soule Those that say that none have a sincere faith without a certainty of salvation may with as much truth maintaine that none are the Kings loyall Subjects but such as are his Favourites Tim. Is then assurance of salvation a peculiar personall favour indulged by God onely to some particular persons Phil. Yes verily Though the salvation of all Gods servants be sure in it selfe yet is onely assured to the apprehensions of some select people and that at some times For it is too fine fare for the best man to feed on every day Tim. May they that have this assurance afterwards lose it Phil. Undoubtedly they may God first is gracious to give it them they for a time carefull to keep it then negligently lose it then sorrowfully seeke it God again is bountifull to restore it they happy to recover it for a while diligent to retaine it then againe foolish to forfeit it and so the same changes in ones life time often over and over againe Tim. But some will say If I may be infallibly saved without this Assurance I will never endeavour to attaine it Phil. I would have covered my flowers if I had suspected such spiders would have suckt them One may goe to heaven without this Assurance as certainly but not so cheerfully and therefore prudence to obtaine our owne comfort piety to obey Gods Command obligeth us all to give diligence to make our calling and election sure both in it selfe and in our apprehension XI Dialogue God alone can satisfie all objections of a wounded Conscience Tim. BUt Sir these your Answers are no whit satisfactorie unto me Phil. An Answer may be satisfactorie to the Objection both in it selfe and in the judgement of all unprejudiced Hearers and yet not satisfactorie to the Objecter and that in two cases First when he is possâ—…ssed with the spirit of peevishnesse and perversnesse It is lost labour to seeke to feed and fill those who have a greedy Horseleach of cavilling in their heart crying Give give Tim. What is the second case Phil. When the bitternesse of his soule is so great and grievous that he is like the * Israelites in Egypt which hearkned not to Moses for anguish of spirit and for cruel Bondage Now as those who have meat before them and will not eate deserve to starve without pitty so such are much to be bemoaned who through some impediment in their mouth throat or stomach cannot chaw swallow or digest comfort presented unto them Tim. Such is my condition what then is to be done unto me Phil. I must change my precepts to thee into prayers for thee that â—…od would * Satisfie thee early with his mercy that thou mayest rejoyce Ministers may endeavour it in vaine whilest they quell one scruple they start another whilst they fill one corner of a wounded Conscience with comfort another is emptie Only God can so satisfie the soule that each chink and cranny therein shall be filled with spirituall joy Tim. What is the difference betwixt Gods and mans speaking Peace to a troubled spirit Phil. Man can neither make him to whom he speakes to heare what he saith or beleeve what he heares God speakes with authority and doth both His words give hearing to the deafe and Faith to the Infidell When not the Mother of Christ but Christ himselfe shall salute a sicke soule with Peace be unto thee it will leap for joy as John the babe sprang though imprisoned in the darke womb of his Mother Thus the offender is not comforted though many of the spectatours and under-officers tell him he shall be pardoned untill he heares the same from the mouth of the Judge himselfe who hath power and place to forgive him and then his heart reviveth with comfort Tim. God send me such comfort meane time I am thankfull unto you for the answers you have given me Phil. All that I wil adde is this The Lacedemonians had a law that if a bad man or one disesteemed of the people chanced to give good counsell he was to stand by and another against whose person the people had no prejudice was to speake over the same words which the former had uttered I am most sensible to my selfe of my owne badnesse and how justly I am subject to exception Only my
prayer shall be that whilst I stand by and am â—…ilent Gods Spirit which is free from any fault and full of all perfection would be pleased to repeat in thy heart the selfe-same answers I have given to your objections And then what was weak shallow and unsatisfying as it came from my mouth shall and will be full powerfull and satisfactorie as re-inforced in thee by Gods Spirit XII Dialogue Meanes to be used by wounded Consciences for the recovering of comfort Tim. ARe there any usefull meanes to be prescribed whereby wounded Consciences may recover comfort the sooner Phil. Yes there are Tim. But now adayes some condemne all using of meanes let Grace alone say they fully and freely to do its own worke and thereby mans mind will in due time return to a good temper of its owâ—… accord This is the most spirituall serving of God whilst using of meanes makes but Dunces and Trewants in Christs Schoole Phil. What they pretend spirituall wil prove aiâ—…ry and empty making lewd and lazie Christians Meanes may and must be used with these cautions 1. That they be of Gods appointment in his word and not of mans meere invention 2. That we stil remember they are but means and not the main For to account of helps more then helpes is the high-way to make them hindrances Lastly that none rely barely on the deed done which conceit will undoe him that did it especially if any opinion of merit be fixed therein Tim. What is the first meanes I must use for I re-assume to personate a wounded conscience Phil. Constantly pray to God that in his due time he would speake peace unto thee Tim. My prayers are better omitted then performed They are so weak they will but bring the greater punishment upon me and involve me within the * Prophets curse to those that doe the worke of the Lord negligently Phil. Prayers negligently performed draw a curse but not prayers weakly performed The former is when one can do better and will not the latter is when one would do better but alas he cannot And such failings as they are his sinnes so they are his sorrows also Pray therefore faintly that thou maist pray fervently pray weakly that thou mayest pray strongly Tim. But in the Law they were forbidden to offer to God any lame * sacrifice and such are my prayers Phil. 1. Observe a great difference betwixt the materiall Sacrifice under the Law and spiritual Sacrifices the calves of the lips under the Gospell The former were to be free from all blemish because they did typifie and resemble Christ himselfe The latter not figuratively representing Christ but heartily presented unto him must be as good as may be gotten though many imperfections will cleave to our best performances which by Gods mercy are forgiven 2. Know that that in Scripture is accounted lame which is counterfeit and dissembling in which sense * Hypocrites are properly called halters and therefore if thy prayer though never so weake be sound and sincere it is acceptable with God Tim. What other counsell do you prescribe me Phil. Be diligent in reading the word of God wherein all comfort is conteined say not that thou art dumpish and undisposed to read but remember how travellers must eat against their stomach their journey will digest it and though their Palate find no pleasure for the present their whole body will feele strength for the future Thou hast a great journey to go a wounded conscience is farre to travell to find comfort and though weary shall be welcome at his journeys end and therefore must feed on Gods word even against his own dull disposition and shall afterwards reap benefit thereby Tim. Proceed in your appointing of wholsome dyet for my wounded conscience to observe Phil. Avoid solitarinesse land associate thy selfe with pious and godly company O the blessed fruits thereof Such as want skill or boldnesse to begin or set a Psalme may competently follow tune in consort with others Many houses in London have so weak walls and are of so slight and slâ—…nder building that were they set alone in the fields probably they would not stand an houre which now ranged in streets receive support in them selves and mutually returne it to others So mayst thou in good society not only be reserved from much mischiefe but also be strengthened and confirmed in many godly exercises which solely thou couldest not perform Tim. What else must I do Phil. Be industrious in thy calling I presse this the more because some erroneously conceive that a wounded conscience cancels all Indentures of service and gives them during their affliction a dispensation to be idle The inhabitants of the Bishoprick of * Durham pleaded a priviledge that King Edward the first had no power although on necessary occasion to presse them to go out of the Country because forsooth they termed themselves Haly-worke-folke only to be used in defending the holy Shrine of S. Cuthbert Let none in like manner pretend that during the agony of a wounded conscience they are to have no other imployment then to sit moping to brood their Melancholly or else only to attend their devotions whereas a good way to divert or asswage their pain within is to take paines without in their vocation I am confident that happy minute which shall put a period to thy misery shall not find thee idle but employed as ever some secret good is accrewing to such who are diligent in their calling Tim. But though wounded consciences are not to be freed from all worke are they not to be favoured in their worke Phil. Yes verily Here let me be the Advocate to such Parents and Masters who have Sonnes Servants or others under their authority afflicted with wounded Consciences O doe not with the Egyptian task-masters exact of them the full tale of their bricke O spare a little till they have recovered some strength Unreasonablâ—… that maimed men should passe on equall duty with such Souldiers as are sound Tim. How must I dispose my selfe on the Lords day Phil. Avoid all servile work and expend it only in such actions as tend to the sanctifying thereof God the great Landlord of all time hath let out six daâ—…s in the weeke to man to farme them the Seaventh day he reserveth as Demeanes in his owne hand If therefore we would have quiet possession comfortable use of what God hath leased out to us let us not incroach on his Demeanes Some Popish * people make a superstitious Almanacke of the Sunday by the fairenesse or foulenesse thereof guessing of the weather all the weeke after But I dare boldly say that from our well or ill spending of the Lords Day a probable conjecture may be made how the following weeke will be imployed Yea I conceive we are bound as matters now stand in England to a stricter observation of the Lords Day then ever before That a time was due to Gods Service no Christian in our
sanctifie the endeavours of Franciscus Junius that learned godly Divine that upon true information of her judgement she was presently and perfectly comforted Tim. Doth God give ease to all in such manner on a sudden Phil. O no Some receive comfort all in a lump and in an instant they passe from Midnight to bright day without any dawning betwixt Others receive consolation by degrees which is not poured but dropt into them by little and little Tim. Strange that Gods dealing herein should be so different with his servants Phil. It is to shew that as in his proceedings there is no * variablenesse such as may import him mutable or impotent so in the same there is very much variety to prove the fulnesse of his power and freedome of his pleasure Tim. Why doth not God give them consolation all at once Phil. The more to employ their prayers and exercise their patience One may admire why * Boaz did not give to Ruth a quantity of Corn more or lesse so sending her home to her mother but that rather he kept her still to gleane but this was the reason because that is the best charity which so relieves anothers poverty as still continues their industry God in like manner will not give some consolation all at once he will not spoil their painful but pious profession of gleaning still they must pray and gather and pray and gleane here an eare there a handfull of comfort which God scatters in favour unto them Tim. What must the party doe when he perceives God and his comfort beginning to draw nigh unto him Phil. As * Martha when she heard that Christ was a comming staid not a minute at home but went out of her house to meet him So must a sick soule when consolation is a comming haste out of himselfe and hie to entertain God with his thankefullnes The best way to make a Homer of comfort encrease to an Ephah which is * ten times as much is to be heartily gratefull for what one hath already that his store may be multiplyed He shall never want more who is thankefull for and thrifty with a little Whereas ingratitude doth not only stop the flowing of more mercy but even spils what was formerly received XIX Dialogue How such who are compleatly cured of a wounded conscience are to demeane themselves Tim. GIve me leave now to take upon me the person of one recovered out of a wounded conscience Phil. In the first place I must heartily congratulate thy happy condition and must rejoyce at thy upsitting whom God hath raised from the bed of despaire welcome David out of the deepe Daniel out of the Lions Den Jonah from the Whales belly Welcome Job from the Dunghill restored to health and wealth againe Tim. Yea but when Jobs bretheren came to visit him after his recovery every one gave him a piece of * money and an eare-ring of gold But the Present I expect from you let it be I pray some of your good counsell for my future deportment Phil. I have need to come to thee and commest thou to me Faine would I be a Paul sitting at the feet of such a Gamaliel who hath been cured of a wounded conscience in the height thereof I would turn my tongue into eares and listen attentively to what tidings he bringeth from Hell it selfe Yea I should be worse then the brethren of Dives if I should not believe one risen from the dead for such in effect I conceive to be his condition Tim. But waving these digressions I pray proceed to give me good advice Phil. First thankfully owne God thy principall restorer Comforter Paramount Remember that of * ten Lepers one onely returned to give thanks which sheweth that by nature without grace over-swaying us it is ten to one if we be thankful Omit not also thy thankfulnesse to good men not onely to such who have been the Architects of thy comfort but even to those who though they have built nothing have borne burthens towards thy recovery Tim. Goe on I pray in your good counsell Phil. Associate thy self with men of afflicted minds with whom thou mayst expend thy time to thine and their best advantage O how excellently did Paul comply with Aquila and Priscilla As their hearts agreed in the generall profession of Piety so their hands met in the trade of * Tent-makers they abode and wrought together being of the same occupation Thus I count all wounded consciences of the same company and may mutually reap comfort one by another Onely here is the difference they poore soules are still bound to their hard task and trade whilst thou happy man hast thy Indentures cancelled and being free of that Profession art able to instruct others therein Tim. What instructions must I commend unto them Phil. Even the same comfort wherewith thou thy selfe was * comforted of God with David tell them what God hath done for thy soule and with Peter being strong * strengthen thy brethren conceive thy 〈◊〉 like Joseph therefore sent before and sold into the Egypt of a wounded conscience where thy feet were hurt in the stocks the irons entered into thy soule that thou mightest provide food for the famine of others and especially be a purveyor of comfort for those thy bretheren which afterwards shall follow thee down into the same dolefull condition Tim. What else must I doe for my afflicted bretheren Phil. Pray heartily to God in their behalfe When David had prayed Psal. 25. 2. O my God I trust in thee let me not be ashamed In the next verse as if conscious to himself that his prayers were too restrictive narrow and nigardly he enlargeth the bounds thereof and builds them on a broader bottome yea let none that wait on thee be ashamed Let charity in thy devotions have Rechoboth roome enough beware of pent Petitions confined to thy private good but extend them to all Gods servants but especially all wounded consciences Tim. Must I not also pray for those servants of God which hitherto have not been wounded in conence Phil. Yes verily that God would keepe them from or cure them in the exquisite torment thereof Beggars when they crave an almes constantly use one main motive that the person of whom they beg may be preserved from that misery whereof they themselves have had wofull experience If they be blind they cry Master God blesse your eye sight if lame God blesse your limbs if undone by casuall burning God blesse you and yours from fire Christ though his person be now glorifyed in heaven yet he is still subject by sympathy of his Saints on earth to hunger nakednes imprisonment and a wounded conscience and so may stand in need of feeding cloathing visiting comforting and curing Now when thou prayest to Christ for any favour it is a good plea to urge edge and enforce thy request withall Lord grant me such or such a grace and never mayst thou
Gods Eye and strength of his Arme it may bring men to the marke of more grace and goodnesse God can and will extract light out of darknesse good out of evill order out of confusion and comfort out of a wounded conscience And yet darknesse evill fâ—…sion c. are not to be prayed for Tim. But a wounded conscience in Gods children infallibly ends in comfort here or glory hereafter and therefore is to be desired Phil. Though the ultimate end of a wounded conscience winds off in comfort yet it brings with it many intermediate mischiefs and maladies especially as managed by humane corruption Namely dulnesse in divine service impatience taking Gods name in vaine despaire for the time blasphemy which a Saint should decline not desire shun not seek not pursue but avoid with his utmost endeavours Tim. Is it lawfull positively to pray against a wounded conscience Phil. It is as appeares from an argument taken from the lesser to the greater If a man may pray against pinching poverty as wise * Agur did then may he much more against a wounded conscience as a far heavier judgement Secondly if Gods servants may pray for ease under their burthens whereof we see divers particulars in that * worthy prayer of Solomon I say if we pray to God to remove a lesser judgement by way of subvention questionlesse we may beseech him to deliver us from the great evill of a wounded conscience by way of prevention Tim. May one lawfully praise God for visiting him with a wounded conscience Phil. Yes verily First because it is agreeable to the * will of God in every thing to be thankfull here is a generall rule without limitation Secondly because the end why God makes any work is his owne glory and a wounded conscience being a work of God he must be glorified in it especially seeing God shews much mercy therein as being a punishment on this side of hell fire and lesse then our deserts As also because he hath gracious intentions towards the sick soule for the present and when the maladie is over the patient shall freely confesse that it is good for him that he was so afflicted Happy then that soule 〈◊〉 in the lucid intervals of a wounded conscience can praise God for the same Musick is sweetest neere or over Rivers where the Eccho thereof is best rebounded by the water Praise for pensivenesse thanks for teares and blessing God over the flouds of affliction makes the most melodious Musick in the care of heaven The conclusion of the Author to the Reader ANd now God knows how soon it may be said unto me Physitian heale thy selfe and how quickly I shall stand in need of these counsels which I have prescribed to others Herein I say with Eli to * * 1 Sam. 3. 18 Samuel It is the Lord let him do what seemeth him good With * * 2 Sam. 15 26. David to Zadock Behold here I am let him do to me as sâ—…emeth good unto him With the * * Acts. 21. 14. Disciples to Paul The Will of the Lord be done But Oh how eaâ—…ie it is for the mouth to pronounce or the hand to subscribe these words But how hard yea without Gods garce how impossible for the heart to submit thereunto Only hereof I am confident that the making of this Treatise shall no wayes cause or hasten a wounded conscience in me but rather on the contrary especially if as it is written by me it were written in me either prevent it that it come not at all or deferre it that it come not so soon or lighten it that it fall not so heavy or shorten it that it last not so long And if God shall be pleased hereafter to write * * Job 13. 26 bitter things against me who have here written the sweetest comforts I could for others let none insult on my sorrowes But whilst my wounded conscience shall lye like the * * Acts 3. 2. Criple at the Porch of the temple may such as passe by be pléased to pitâ—…y me permit this Booke to beg in my behalâ—…e the charitable prayers of well disposed People till divine Providence shall send some Peter some pious minister perfectly to restore my maimed soule to her former soundnes Amen FINIS Exod. 21. 4. * Psa. 38. 3 * Psal. 51. 17. * 1 Sam. 24. 5. * AngelicuÌ„ vulnus verâ—… medicus qualiter factuÌ„ sit indicare noluit dum illud postea curare non destinavit De mirab. Scripâ—… lib. 1. c. 2. * Exod. 1. 19. * Psal. 21. 3. * Gal. 4. 26. Eph. 2. 19. Heb. 12. 22 * Psa. 123. 2 * Luke 21. 26. * Revel. 3. 10. * Isa. 58. 7. * 1 Sam. 17. 36. 2 Cor. 1. 10 * Psa. 23. 4 * Prov. 18. 14. * Heb. 4. 12 * Jer. 20. 4. * Prov. 31. 6. * Psa. 38. 2 * Col. 4. 14. * Sir Tho. Norris President of Munster ex levi vulâ—…ere neglecto sublatus Cambdens Elizab. An. 1641. * 1 Cor. 8. 12. * â—…sa ' 69. 26. * 1 Sam. 1. 13. 14. * Rev. 2. 5. * Mat. 18. 3 * 2 Kings 4. 34. * Zacha. 4. 7. * 1 King 22. * Deut. 32. 39. * John 7. 15. * Gâ—… 38. 36. * Isaiah 1. 18. * Compare Gen. 28. 20. with Gen. 35. 1 * Psal. 119 106. * Mark 16. 3. * Isa. 61. 3 * Isa. 14. 23 * Solinus Polyhistor in Judea * Phil. 3. 1â—… * 1 Kings 3 19. * Joâ—… 13. 15 * Exo. 6. 9. * Psal. 90. 14. * Jer. 48. 10 * Deut. 15. 21. * 1 Kings 18. 21. * Cambd. Brit. in Durham * Ifitrains on Sunday before Messe it will raine all weeke more or lesse A Popish old â—…ime * 2 Sam. 12. 13. Mat. 3. 6. * Dan. 7. 9. * Deu. 29. 5. * 2 Kings 5 12. * Luk. 15. 21 * Ephes 6. 12. * Psal. 121 1. * Isa. 55. 3. 58. 8. * 1 Kings 18. 43. * Psal. 32. 9. * James 1. 3. Isa. 61. 1. Acts 26. 2 * Psa. 23. 2 * Psa. 69. 2. * Compare Pâ—…al 102. 6 with Psa. 102. 5. * Judg. 13. 23. * Acts 2. * Ephes. 4. 19. * Hos. 2. 6. * 2 Cor. 12 7. * John 2. 4. * Mat. 17. 19. * 1 Cor. 15 58. * Mar. 8. 26. * Rom. 8. 26. * Prov. 14. 10. * Rev. 2. 17 * Mat. 5. 4. * Ex veris possunt nil nisi veâ—…a sequi * Col. 3. 3. * 1 Pet. 5. 8 * Psal. 68. 20. * Luk. 2. 48 * Act. 1. 7. * â—… Cor. 10. 13. * Act. 9. 33 * Mat. 9. 2. * Luk. 13. 11. * Joh. 5. 5. * Melchior Adamus in vita Theologorum 〈◊〉 pag. 198. * Jam. 1. 17 * Ruth 2. 8 * Joh. 11. 20 * Exo. 16. 36. * Job 42. 11 * Luk. 17. 17. * Act 183. * 2 Cor. â—… 4. * Luk. 22. 32. * Joh. 5. 14. * 1. Kin 2. 44. * Gen. 43. 12. * Pro. 30. 8 * 1 Kings 8. 33. * 1 Thes. 5. 18. Ephes. 5. 20. Psal. 103. 22. 145. 10.