whom let this advise suffice 1. Let them consider that the cause of their wound is in and from themselues h Gen. 3.8.10.11 their sins procured it God only as a iust iudge inflicts it 2. Let them weigh withall that not only extremity but even eternity of this horror they haue deserved even that which I say hath i Isai 66 24. the worme that never dieth the fire that never goes out And thinke they much if the Lord for a momēt chastē that he may for ever haue mercy 3. Tell me thou that murmurest whither thinkest thou rather to be chosen A conscience wounded or a conscience seared a hart ground to powder or a heart past feeling of sin or wrath Certainely though it be true that Salomon speaks a wounded spirit is an evill intolerable yet if thou hast any rectitude of iudgement thou wilt easilie acknowledge the state of a man wounded farre better then the state of one hardned in these respects at least k Act. 16.30 1 That sense of the wound driues to seeke remedie Yea 2 l Isai 61.1 prepares makes fit to be cured 4. Let such remember what the Lord speakes to the Apostle m 2. Cor. 12.9 his grace is sufficient and he perfects his power in our weaknes and hath promised n 1. Cor. 10 23. not to suffer his to be tempted aboue strength c. Lastly let it not be forgotten that vsually comforts are o 2. Cor. 1.5 proportioned to afflictions the lesse the wounde the lesse the comfort the more the trouble the more plentifull the consolatiō when God is pleased to grant it And of the nature of this wounded spirit thus farre Whereto I will adde one thing of some consequence before I proceed to the attribute that is touching the subiect or persons into whom it is incident And thus propound the question Whither this misery may fall into Gods children or whither it be peculiar only to the vessels of wrath To this the answere is that not only castawaies or men vnreconciled to God but even vessels of election yea the dearest of Gods Saints actually partakers of adoption are subiect vnto it Yea more All Gods children except these only in whom the Lord workes extraordinarily as Infants c. sooner or later in one measure or another are thus wounded Gods children therefore consider in a double time 1. In the act of their calling 2 After their effectuall vocation In the act of their calling when God is bringing thē out of the power of darknesse it is generally true of al they feele it or else are never truly called And this is evident not only by instance but by generall doctrine Elihu describing the Lords proceedings with his childrē in their first conversion thus sets it out p Iob. 33.14.16.17.18.19.20.21 God speakes once and twice and men heare it not c. Then opens hee the eares by his corrections which he hath sealed c. by this especially here mentioned as appeares by effects thereof described in the processe of that Text. Our Savior professeth q Mat. 9.12.13 he heales not the whole but the sicke came not to call the righteous but sinners that is that feele their sinnes and grone vnder the burthen of them to repentance And therefore this once I dare avow none ever had conscience truly pacified that first felt not conscience wounded Now whether a man after he is in state of grace may feele this wound bleed a fresh is a greater questiō with some thorough their weaknesse though if we cōsult with Scripture and experience the question is out of question r Iob. 33.29 All these things saith Elihu truly will God worke twise or thrise with a man that he may turne backe his soule from the pit Examples are frequent see David complaining that hee had ſ Ps 32.3 4. no rest in his bones by reason of his sinne his moisture and marrow consumed with the extremitie of this anguish Compare Ps 77. Iob. 13. that place especially is eminent 2. Cor. 12. there was giuen me saith the Apostle a pricke to the flesh c. many interpret it of concupiscence and the stirrings of lust but impertinently and against the circumstances of the place for stirrings of lust are no gifts of God neither are in any respect to be reckoned amongst infirmities which Paule would reioice in rather vnderstand it of this sting of conscience which he felt pressing him downe to the nethermost hell in his sense that was erst taken vp to the highest heaven If any demand reasons why the Lord is pleased thus to deale with his children these may be assigned whiles we set downe the diverse kinds of this wound according as the ends of inflicting are diverse The kindes are fiue 1. Penall inflicted for punishment properly so called such was that of t Gen. 4.13 14 Mat. 27.4.5 Cain and Iudas meerely penall a beginning of their hell wherevnto castawaies many enter even in this life 2. Castigatory for chastisement of some particular disobedience such u Psal 32. that of David a chastisement for his sinnes the like of many of Gods children so long as they hold on their course of obedience without interruption so long * Gal. 6.16 mercy is vpon thē and peace as vpon the Israell of God but if once they shal turne their liberty into license when once that peace of God ceaseth x Philip. 4.7 to keepe their hearts within the bounds of obedience farewell then their peace till repentance be renued y Iob. 13 26. God then writes bitter things against them and makes them possesse the sinnes even of youth 3. Probatory for triall such probably was that of Iob chiefly for triall and such perhaps is that of Gods children sometimes most strict in obedience 4. For prevention of some future sin so Paul z 2. Cor. 12 7. Least I should bee exalted aboue measure God in mercy before hand letting vs feele the smart that he may affright from practise of sinne Saith Bernard Quandoque ei qui peccato quovis obligatus tenetur Bern. de tripl misericord piè immittit Dominus amaritudines quasdam quae mentē occupant hominis expellunt perniciosam delectationem peccati God often in his loue seeing vs intangled in some sinne casts into our soules some bitternesse to possesse the minde and to expel the pernicious delightsomenesse of sinne The last is of mixt nature partly for chastisement partly for triall partly for prevention And of one of these foure kinds is the distresse that any of Gods children feele If any would knowe how to put difference betwixt this wound as it is felt of Gods children that which is meerely Penall in aliens let him consider the different effects or consequents thereof according as the persons differ 1 Thus workes it vpon Gods servants in the first feeling of it glad they are to advise with any that is able
THE SICK SOVLS SALVE BY WILLIAM SCLATER BATCHELAR OF DIVINITY and Minister of the word of God at PITMISTER in Somerset AC OX AT OXFORD Printed by Ioseph Barnes 1612. TO THE WORSHIPFVLL Mr IOHN HORNER ESQVIRE and to the devout ANNA his wife at MELLES in Somerset mercy and peace be multiplied WOrshipfull If to any thing a Isa 50.4 the tongue of the Learned be necessary in a minister it is to the ministring of comfort to the weary soule To most other parts of our function knowledge speculatiue in a sort sufficeth To this and the appertinences only sensible experience And he shall in vaine temper with a wounded spirit that cannot subscribe himselfe a b Apoc. 1.9 Brother and copartner in the same tribulation The wiles of Satan in this kind none knowes but by experience nor prevents or defeats except by c 2. Cor. 1.4 the same comforts wherewith himselfe hath beene comforted of God If I said also experience only makes fit hâ—arers I should not erre How God hath dealt with my poore soule either in the wound or cure I had rather thankfully acknowledge to my gratious God then foolishly publish to inexpert men This only I say God is wroth when he hardens iust when he breakes gracious and rich in mercy when he binds vp the sinners heart The d Rom. 8.15 spirit of adoption is ioyfull the spirit of feare dreadfull but the e Rom. 10.8 spirit of slumber most wofull They are dead that feele nothing in the way to life that feele wrath they liue indeed that feele Gods loue in their hearts infused or instilled by the holy Ghost I had rather feele wrath then feele nothing But Lord how should they loue thee whom thou hast brought from securitie to feare from feare to feeling experience of thy favour But I forget the measure of an Epistle You haue here what you haue felt the intolerable misery of a wounded spirit Balme also from Gilead if not to cure yet to asswage the griefe I pray God the Father of mercies and God of all consolation make it soveraigne to your souls that as you haue felt the wound which who can beare so you may tast f Phil. 4.7 the peace that passeth all vnderstanding Lord Iesus say Amen Yours Worships in the neerest bond VVILLIAM SCLATER PRO. 18.14 A wounded spirit who tan beare IN this verse Salomon setteth out vnto vs the summum malum as I may terme it the miserie of miseries that can in this life fall into the sense of man A misery which who so feeles in extremity hee would I dare say exchaÌ„ge it with the extreamest of tortures that mans cruelty can devise to inflict A wounded spirit And he amplifies it in a comparison of vnlikes Protasis the spirit of a man will sustaine his infirmity that is all other miseries conscience pacified can solace and sustaine Apodosis But a wounded spirit is an evill intollerable who can beare it The spirit of a man that is CoÌ„science setled in peace thorough feeling of Gods loue will sustained affords solace and support to all other afflictions It s saide of Gods people they endured a Heb. 10.34 with ioy the spoyling of their goods viz. having conscience assuring them of Gods favour and promised recompence of the Macchabees b Heb. 11.37 they were stoned hewen a sunder slaine with the sword banished famished and yet endured Our home Martyrs with what chearefulnes bare they the violence of fire So mighty a supporter of mans weaknesse is a pacified conscience But a wounded spirit that is Conscience it selfe distressed when that that should solace all other afflictions is it selfe discomforted that hell who can beare that is to say none without speciall and even extraordinary grace sustaining Of it consider we two things 1. The nature of it what a wounded spirit is 2. The attribute here given it Intolerablenes Who can beare it A wounded spirit is a coÌ„science distressed thorough feare or feeling of Gods wrath due for sin The wound is distresse the sword Gods wrath piercing sometimes by feare more then feeling sometimes by feeling and theÌ„ the wound is bleeding The degrees of it are three 1. That which is called c Act. 2.37 Compunction or the pricking of the heart in comparison but as the pricke of a pin to the gash of a sword a lighter distresse if any of this nature may be light according as the Lord is pleased to respect our infirmity And with this it may be some enter into Gods kingdome A secoÌ„d degree is that which is here called the wounded spirit when conscience is plunged into a deeper distresse thorough more fearful apprehension of the terrors of the Almighty The last degree is that which the Psalmist cals the d Psal 51.17 Contrite or broken heart A heart as it were ground to powder with the weight of Gods wrath pressing it And these different measures might be all exemplified in Gods children if daily experience did not evidence them the same man feeles sometimes lesse sometimes more remorse being not alwaies in like measure in any From which different degrees of this wound something may be inferred by way of reproofe of sundry of Gods children As some yee shall finde of Gods childreÌ„ that thinke this their misery that they can in no greater measure feele the burthen of Gods wrath due for sin in their Conscience Now if this were their griefe that they can in no greater measure grieue for their sinnes such griefe I should cherish But whiles they wish for a greater wound then the Phisition thinks expedient for their strength I say as our Saviour to the sonnes of Zebedee e Mat. 20.22 they know not what they aske For can yee drink of the cup c. Canst thou beare the burthen of thy sins This wound intolerable as Salomon thinketh it art thou able to endure We are not ignorant of f 2. Cor. 2.11 Satans Wiles we haue great cause to feare if the Lorde should farther presse vs least we should be swallowed vp of sorrow Luther speakes excellently to this purpose God many times keepes from his servants the horrible and gastly aspect of their sins in wonderfull mercy least the horror of them and Gods wrath due for them should overwhelme vs. And this remember if you endure the least pricke of this sword it is meerely from grace not from any strength that is in Nature An other sort there are they as heavily complaine of the depth of their wound as the Church in Ieremie g Lam. 1.12 See if there be any griefe like mine wherewith the Lorde hath afflicted me in the day of his wrath was ever any so far plunged in distresse And here often begin almost to quarrell with God himselfe and murmur at his hand vpon them that when he leaues other miscreants in vtter senslesnes of their spirituall estate he thus heavilie presseth and only not oppresseth them To
or likely to afford them comfort and resolue what ever the prescription be to giue way to it in their practise a Luk. 3.12 14. what shall we doe say souldiers people all affrighted with Iohn Baptists thundring sermon b Act. 2.37 what must we do to be saved say the distressed Iewes 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 any thing we are resolved to do it that we may obtaine comfort that a castaway ever comes to so peremptory or steddy resolution thou shalt hardly finde 2 To a child of God c Iob 33.23.24 the Interpreter that one of a thousand that declares to a man thus perplexed Gods righteousnesse wil be for ever welcome d Rom. 10.15 his feet beautifull that brings the tidings of peace recōcilement with God Is it thus with an alien longer then he hath vse of a minister 3 The wound once felt makes for ever feareful to offend Gods childrē once scortcht with the flame of Gods wrath for ever e Heb. 12. vlt. dread that consuming fire from others whiles they are vpō the rack we may hear sōe good speeches seldome see performāce whē Gods hād is removed 4 Such yee shall see wonderfull f Mat 5.3.7 compassionate towards others in like miserie what they haue felt themselues they cānot but commiserate pitie in others by experience of sorrowes they learne compassion 5 Such yee shall see of all others men of strictest practise and those little sinnes as some tearme them which others swallow without scruple they carefully fly from as odious in the sight of God More might bee annexed but this shall suffice for explaning the nature of this evil A wounded spirit The attribute followes which is intolerablenes Who can beare it that is to say none without speciall and extraordinary grace sustaining The intolerablenes of this evil I meane not at large to amplifie hearts that feele it easily acknowledge it and I am loath to multiply their feares those that never felt it till they feele will not beleeue Only take taske 1 by the fearefull extremities it hath driven many into g Mat. 27.5 Iudas was not alone in his discomfortable end but hath had alas for pitty and hath daily many followers h Iob. 2.4 skin for skin all that a mā hath he wil giue for life but life yea if it were tē thousand liues mē that feel this woūd in extremity with out hope of release wil prodigally cast away to be rid of this torture 2 The feares it affrights withall are strange i Prov. 28.1 They flie saith Salomon when none pursueth even k Levit. 26.37 at the noise of a leafe shaken tremble at their owne shadow yea are l Ier 20 4. a terror to themselues Affraid saith David and affrighted m Psal 53.5 where no feare is 3 Yea what extremities hath it brought Gods deare Saints vnto Iob the mirrour of patience yet vnder this cross so impatiēt so vnlike himself that n Iob 6.8.9 he wisheth for death o Ps 77.8 9. David the mā after Gods own hart it draue if not to blasphemy yet to some thing neer of kin to blasphemy The like or greater might be instāced of others Heathens to expresse the horrour 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 seeme strange this evill shoulde be so intollerable paines of the body many by fortitude haue outborne yea paines of fire some not only Martyrs but miscreants haue endured other griefes of the minde time or counsell or necessity or something digests What should be in this point of conscience to make the woūd so intolerable Respon There are in this evill two things eminent more then in other First whereas in all other afflictions man hath to doe with man or at worst with Devils in this man cōflicteth immediatly with God himselfe fraile man with the Almighty God sinfull man with the holy God p Hab. 1.13 whose eies are pure and can endure no vncleane thing to stand before him that is in his wrath q Heb. 12.29 a consuming fire 2 Whereas in all other evils a man is still a friend to himselfe in this he is at warre with himselfe a scourge to himselfe r Ier. 20 4. a terrour to himselfe And whatsoever he is or hath all conspire to work his torture vnderstanding memory senses members whatsoever is within him with out him what he thinks of remembers sees hears all turnes to his torment and therefore no marvell if it be so intolerable To draw now to conclusion of these generals thus applying making vse of this attribute of intolerablenes given to this evill We haue a company of gallants in the world men for the present as Paule speakes ſ Eph. 4 19. past feeling and given over to worke wickednes even with greedinesse that laugh at the sheepishnes of Gods children who of scruple abstaine from idle yea from profane speech yea from lewdest and most vngracious actions oathes periury whoredome so do my bloud any thing alike to them heaven and hell God and Devill peace and trouble of conscience all are with them but fables They talke of Hell say they and torments thereof as preachers will haue them intolerable the t Mar. 9.43 44 worme never dies and the fire never goes out Now if this be al their hel the gnawing of a worme c. who would be so foolish as for it to barre himselfe of the pleasures of this life Now Lord that thou wert pleased to grāt such Atheists but one houres sense of that worme which they so much scoffe at I am perswaded it s neither poverty nor prison nor sword nor fire nor any other torture but they would choose to make exchāge for it al the world said one once for a good conscience wonder we at the wish The wound of conscience saith Salomon who can beare Let vs all therefore be admonished to take heed how we wound conscience and bring on our selues this vnsufferable evill Of all blessings of God incident to this life pray for this the peace of a good cōscience u Phil. 4 7. it passeth saith Paule all vnderstanding of all mischiefes keepe thy selfe from this a torturing and accusing conscience saith Salomon who can beare it Wouldest thou knowe what makes it It is sinne any sinne be it but a scruple or dram never so little it frets like poison in the bowels It may be indeed custome of sinning as a callum or brawny skin makes conscience senslesse for the time but that callum once removed no flesh so tender But especially beware of sinnes against Conscience that is sins against knowledge a and recoyled against by conscience these are the torturing sins indeed that racke conscience whē God
is pleased to awake it when men * Iac. 4.17 know they do evil and perhaps heare the voice of conscience as another Lot admonishing x Gen. 19.7 oh deale not so wickedly or as Ioseph to his Mistris y Gen. 39.9 how canst thou do this great wickednes and sin against God and yet breake out to enormities these feare they turne in their issue into gall and wormewood And herein alas how desperat are many running to practise of the grossest enormities which nature it selfe condēns as whoredome drunkennes c and never considering conscience being thorough custome of sinning stupified how deadly they wound it and what horror they lay vp for themselues against when God shal be pleased to enter iudgement with them Oh that they would but cōsider the lamētable ends of such sinners that this z Gen. 4.7 Lyon of an evill conscience once rowsed thorough horrour driues many vnto How many alas how many every day heare we of running with Iudas to the halter to be their owne hangmen or cut throats and posting as it were out of the hell of an evill conscience to the hel of fire brimstone burning for ever before the throne of God And why should any living in the same sins secure himselfe from like iudgement But of the wound this farre 3 Let vs see now what that balme is so soveraign that hath vertue to cure it or in plainer tearmes what course is to be holden of such as are distressed that they may finde comfort Two principall Ingredients wee haue in S. Peters prescript to his patients at Ierusalem a Act 2.38 Amende your liues 2 be baptized for remission of sinnes salues soveraigne indeed for a wounded soule we can finde none better then repentance 2 and faith and whatsoever is a meanes to assure vs that our sinnes for Christs sake are forgiven vs. This do therefore whē the Lords hand shall in this kind be vpon thee search thy heart diligently for whatsoever is amisse in thee leaue neither sinnes of age no nor of youth sinnes of life nor of nature vnsifted for all these humble thy selfe vnder Godes mightie hande b Is 1.16 17 18. cease to doe evill learne to doe well thē though thy sins be red as scarlet the Lord shall make them white as wooll But this be assured never to haue this wound soundly cured till thy sinnes those especially thou feelest most galling be repēted 2 This done goe on in thy prescript vsing all holy meanes to obtaine faith in the blood of Christ c Heb 9.14 Rom. 5.1 that blood and it only infused hath vertue to cure the bleeding wounds of conscience The meaning is thou must labour to see and beleeue thine owne share in Christs death and satisfaction that thou maist be able to say as Paul from sound experience d Gal. 2.20 Christ loved me and gaue himselfe for me This perswasion once vpon sound evidence obtained whatsoever Devill or conscience can suggest for discomfort is easily removed and till that assurance in some measure be gotten never looke for solid peace in thy conscience And therefore by the way heare not them that teach you can never be assured of your salvation or pardon of sinnes in this life what e Iob. 16.2 Iob speakes of his friends in his affliction is true of such teachers miserable comforters are they to distressed consciences No racke is so torturing to the body as is their doubtfull suspense to a wounded conscience 3 And as a meanes to obtaine it carefully f Heb. 10 25 frequent the assemblies and gatherings together of the Saints where God hath appointed his interpreters those ones amongst thousands to declare vnto man his righteousnesse though it may be some little ease may bee obtained by other privat helpes yet sure they forsake their owne mercy that forsake our assemblies Hetherto ioine Christian prudence in fitting thy meditations to thy present estate The law is indeed a good g Iac. 1.23 looking glasse wherein we may behold the many blemishes and ouglie deformities of our life nature an excellent h Ier. 23.29 hammer to breake the stone of the heart but consider the heart broken needs rather i Isai 61 1. binding then breaking the spirit wounded rather lenitiues then corasiues In this case therefore Repentance faith once in any measure obtained that comfort of the Apostle is fittest to be meditated k Rom. 6.14 we are not vnder the law but vnder grace he meanes in respect of iustification And therefore though the law condemne thee for remainds of sinne yet grace acquits and accepts thee for thy faith in Christ Lastly beware of hellish courses which many take as merry company sports to driue away qualmes of conscience as some profanely tearme them the l Dan. 5.4 5 6 hand writing on the wall makes Belshazzar tremble in midst of his iollitie they are but as a draught of cold water in a fever mitigating the fervour for the present yet so as it after exasperateth the griefe Having thus handled the generals it remaines now that we proceed to some particulars the rather for that the weaknesse of most is such in this misery that except their owne particular and the particulars are almost infinit bee salued little or no ease is brought to the distressed Our order shall be this First consider we the severall occasions out of which this distresse ariseth 2 For that my purpose is to speake of it only as it is in Gods children for chastisement or prevention see wee what these speciall sinnes are which by the severall distresses God would correct or prevent in his servants Lastly as the Lord shal enable proceed we to remedies such as either Scriptures or experience hath approved for soveraigne Let no man require exact method or curious sorting them to their heads no nor enumeration of all particulars which are almost infinite It shall suffice to propound those only that occasioned this paines and that in the same order which the sicke soule for whose sake this paines was first vndertaken confusedly kept in vttering her distresses And in the forefront place we that that ariseth frō supposed vnpardonablenes of sinne This is the general that most affrights opinion that the Lord either cannot or will not pardon transgressions committed so long as but that principle of the Leper is holden m Mat. 8.2 Lord if thou wilt thou canst make me cleane anguish of heart is never so great The sinne the Lord would by this distresse chasten or prevent in his children seemes probably this A former conceit they haue had in the daies of their vanitie that of all things pardon of sinnes is easiest obtained at the hands of God a stroke on the breast I cry God mercy thou hast thought perhaps sufficient to purchase a pardon The Lord would now teach thee it cost more to redeeme a soule and that pardon purchased with the price