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
according to abilitie g Rom. 12.13 distributest to their necessities And whilest thou so h 1. Iohn 3.14 louest the brethren canst thou make question whether thou be translated from death to life 3 Againe ever readest thou of an hypocrite that could i Pro. 9 7,8 loue a rebuker a man reproving his personall sinnes We read of Herod k Mark 6.20 he reverenced Iohn Baptist never that he loved him yea for his plaine rebuke of incest he often desired the murther of him of the l Act. 7.54 Iewes that with some patience and attention they heard St Stephens narration but his reproofe was as gall and wormewood Now when thou findest Davids affectioÌ„ in thee that thou canst m Psal. 141 5. desire to be reproved and countest it a benefit canst thou doubt whether the Lord hath made thee n Prov 9.8 wise to salvation 4 Lastly canst thou name the hypocrite that ever could say his conscience bearing him witnesse that hee was grieved for imperfections of obedience mourned for this that he could in no greater measure flie from the corruptioÌ„ that is in the world through lust or that o Rom. 7.23 24. counted this his misery to bee led captâ—ue sometimes to the law of sinne name that hypocrite if thou canst And if thou findest these things in thy selfe wilt thou be so iniurious to thy owne soule so vnthankfull to Gods spirit dwelling in thee as to say he hath wrought no more in thee then he hath in an hypocrite God forbid But proceede we to other particulars strengthning in many this iealously of their sincerity They are 1 decay of graces formerly felt in more liuelyhood greater efficacie this is an vsuall but a fearefull distresse causing many to thinke of all that ever they haue formerly felt it was nothing but the hypocrits vanishing flashes It is true saith the wounded spirit I haue felt that true of my selfe that Iob so comfortably professeth p Iob 23.12 I haue preferred the words of the Lords mouth before mine appointed food I haue knowne the day when I could with earnestnes of affection and feeling of wants haue powred out my soule before my God I could once haue wept for my sins c. but now alas and with weeping they vtter it none of all these can I feele in my selfe The sinnes the Lord woulde hereby chasten or prevent are 1. Pride and that swelling of the hart with coÌ„ceitednes of our owne eminency aboue others 2 VnthaÌ„kfulnes for our litle or more grace received 3. q 1. Thes 5.19.20 Discontinuance of care to cherish and increase receaved graces by meanes sanctified perhaps wee haue growne remisse in hearing praier meditation conference vse of sacraments c. 4 Running into occasions of decaying as loose profane irreligious company from society of such as feare God by r Rom. 1.12 whose mutuall faith we might haue solaced each another Remedies 1. Bewaile these sins all or any of theÌ„ that thou caÌ„st probably think to haue bin occasioÌ„s of thy declinings 2. This done coÌ„sider there may be in Gods dearest children decay of graces in part for a time Of the church of Ephesus it is said shee had Å¿ Apoc. 2.4 fallen from her first loue yet stil retained esteeme of a church even with the Lord Christ Of the Philippians saith the Apostle t Phil. 4.10 your care beginnes to spring againe belike they had had their winter that a new spring revived It is true the Lord hath promised that u Mat. 16.18 hell gates shall never prevaile vtterly to overthrow our faith or any other grace accompanying salvation but he hath no where promised to preserue coÌ„tinually sensible exercise of any grace Faith he preserveth but continuall exercise of faith hath he promised to preserue Yea we haue instances of his Saints that haue fallen to acts of infidelity in * Gen. 20.2 AbrahaÌ„ himself whose faith is so renowned in x Mat. 26.74 SimoÌ„ for firmnes of faith sirnamed y Ioh. 1.42 Cephas The Lord will haue his graces eb flow in his servants saith Augustine ne facilitatem in omnibus assecutâ— nostrum putemus esse quod eius est least if we had attained facility in all things we should thinke that our own which is meerly his work Who of vs all doth alwaies heare with equal attentioÌ„ reverence cheerefulnes c or pray with like earnestnes of desire feeling of wants assuraÌ„ce to be heard Or do any thing at al times so as at some 4 Lastly let it be considered that the Lord vsually withdrawes the vse of some particular grace that some other may in greater measure shew forth it selfe in vs. Ex z Ps 51.12.14 15. Ioy and reioicing in his mercy he withdrawes that he may bring to practise of humiliation A second thing strengthening iealousie of sinceritie is the smal measure of our graces received The distresse hence arising I may well call the good distresse the coÌ„fortable discomfort sith this brings with it its own coÌ„fort yea is itselfe the matter of most solide consolatioÌ„ Griefe for little obedience is it not comfortable a 2. Cor. 7.11 indignation at our imperfections is it not a fruit of repentance See it exemplified Mar. 9 24. The sin the Lord would hereby chasten or prevent is former contentment with our smal measures that sufficit wee sang to our selues in times of prosperity Perhaps we haue bin thus minded any measure of faith would serue turne for comfort in times of greatest teÌ„ptation any measure of practise so we were free from grosse enormities would suffice to salvation And it may be we haue scoffingly thrown of care of strict carriage with that of Salomon profanely mistaken b Ec. 7.18 wee may be iust overmuch For remedy huÌ„ble thy selfe for these very thoughts and pray God to pardon neglects of meanes to growe in grace in the knowledge of our Lord and Saviour Iesus Christ This done consider that grace is rather measured by quality then by quantity obedience more by sincerity then by muchnes It s not so much inquired how great or little but how sincere obedience is faith if it be c 1. Tim. 1.5 vnfained though but as a d Mat. 17 20. graine of mustard seed obedience though mingled with many weaknesses yet if it be e Rom 6.17 harty hath promise of gracious acceptation And if thou lackest evidence of sincerity take this for one infallible griefe for thy defects imperfections Let that also be weighed that smal graces may yet be tru whiles they are smal litle faith is faith as a little fire is fire hath the nature of fire as well as the greatest flame God despiseth not little things in obedience offered vnto him In the sacrifices of the old law not the price of the gift but the ability affection of the offerer was respected In this evill thou art not alone but hast
cruelty that hath passed from father to son along so many generations yet now had repentaunce turned away the iudgements prepared for thee And the Lord by his Prophet From the daies of your fathers ye haue gone astray yet returne and I will heale your rebellions There is l Ephes 3.18 a length as well as a breadth of Gods pardoning mercy It is as long as large to every one in any time seriously repenting A third occasion of this distresse is that ariseth from our owne indisposition and disability to performe the conditions of pardon faith and repentance This is that that especially woundeth conscience The former principles after some pawse wil be granted God can pardō and no time past for such as cā repent But for me alas I feele nothing but hardnes of hart and security nor cā I as I should in any measure of godly sorrow bewaile my fowle sins so long continued God cannot pardon a sinner impenitent and vnbeleeving The sin the Lord would by this distresse chasten is our former prowd opinion of free will and conceited ability in our selues to beleeue and repent at pleasure How oft haue those speeches rashly passed from vs we will repent in old age or when the Lorde summons vs by our last sicknes as if we had repentance at cōmand could at our pleasure performe it The Lord woulde now teach thee that it is not in man to convert himself or to turne from his sins And that it is as m Ier. 13 23. easie for a Blackemore to change his skin or a Leopard his spots as for a sinner accustomed to do evill to learne to do well without a supernaturall worke of Gods spirit turning vs that wee may be turned Remedies First humble thy selfe before God for this proud conceit thou hast carried of thy selfe in nature acknowledge with the Apostle thine owne disabilitie so much as by n 2. Cor. 3.5 a thought or desire to further thine owne salvation And let God be acknowledged the o Phil 2.13 worker both of will and worke in this point of cōversion When thou hast thus humbled thy selfe vnder Gods mightie hand pray then with that poore man in the Gospel p Mark 9.24 Lord helpe my vnbeleefe and with the Church q Cant. 1.4 Drawe me that I may run after thee Lord say thou I knowe r Ier. 10.23 it is not in man to convert himselfe nor to turne vnto thee ſ Lam. 5.21 Turne thou me o Lord and I shall be turned Convert thou me and I shall be converted And after thy promise t Ezec. 36.26 take out of my bowels that same heart of Stone and giue insteed thereof an heart of flesh remorsefull for sinne and flexible to the obedience of thy holy will When thou hast thus craved helpe for thy naturall infirmitie consider then that these very u Mark 9.24 feelings and strivings against vnbeleefe are beginnings of faith the feeling and bewailing of hardnesse of heart is the seed of godly sorrow And remember howe gratiously the Lord hath promised not to despise the desires of the poore and how he hath taught very * Rom. 8.26 See Neh. 1.11 sighes groanes to be acceptable prayers And therefore proportionally very griefe for not grieving to be godly sorrow very sorrow for not beleeving to be beliefe at least in Gods mercifull acceptation And of this first maine distresse and the severall occasions thereof thus farre A second speciall distresse is that which is occasioned by suspicion of hypocrisie herewith are Gods children long and often perplexed that though they haue performed many excellent things savouring of grace faith vnfained yet this feare they haue in all these been but as hypocrits either for fashion or feare or vaine glory or hope of temporal benefit performing al whatever they haue done in religion and the service of God The sinne the Lord would by this distresse chasten is our former contentment with the shadowes of saving graces Time hath beene perhaps when wee haue thought civill honesty to be regeneration God forgiue vs sound repentance mumbling of Pater nosters zealous praiers formalitie in hearing c the summe of religion The Lord would now teach thee it s not every faith that saueth and it must be more then civilitie that brings to heaven more then formalitie that makes a Christian more then lip labour that makes a prayer Remedies First bewaile this errour and for it humble thy selfe before God considering it is x Mal. 1.8.14 not the blind and the lame nor formalitie that satisfies that God that stiles himselfe a great king and terrible amongst the heathen and hath threatned a curse to the deceaver that hath in his flocke a male and vowes a corrupt thing This done continue diligently to y 2. Cor. 13.5 try and examine the graces that God hath bestowed vpon thee it is one end perhaps why the Lord hath permitted thee to this iealousie of thine own estate But yet where God giues evidence of sinceritie shut not thine eies neither derogate from the worke of Gods spirit that by this suspiciousnesse of thine owne estate and striving for sinceritie would seale vp to thy soule that thou art no hypocrite but an z Ioh. 1.47 Israelite indeed one in whome there is no guile And perhaps in this view of thy selfe thou shalt discover graces in thy selfe such as in that manner cannot be in a hypocrite Example Thou shalt never finde a hypocrite willing to extenuate his good things or to aggravate his sinnes Search and see whether in things cōmendable he be not willing to take notice of the least yea to arrogate more then is due to lessen his sinnes by al possible excuses See the hypocrite in his colours because forsooth he was a Luk. 18 11.12 no fornicator no extortioner c had given a little scattering almes paid tithes c. therefore not men only but the Lord himselfe must take notice of him as of a prime servant Now if thou shalt aske thine owne heart it may bee it will tell thee thou art free from these and farre lesse sinnes and yet seemest to thy selfe the b 1. Tim. 1.15 chiefe of sinners Thou hast done these farre greater workes of piety and mercy and yet thinkest thy selfe not worthy to be numbred amongst the c Eph. 3.8 meanest of Gods Saints Was ever hypocrite thus opinioned of himselfe I dare say not one 2 Againe was there ever hypocrite that could loue a child of God eo nomine because he was a child of God Ishmaell that hypocrite lived in Abrahams familie was circumcised and no doubt performed outward conformitie in religious exercises vsed by his father but could d Gal. 4.29 he loue Isaac the sonne of promise Yet this I doubt not but thou canst say of thy selfe e Psal 15.4 Thou honourest them that feare the Lord f Psal 119 63. delightest their company cheerefully
f Rom. 8.23 all Gods Saints partakers with thee The smallest beginnings are g 2. Cor. 1.22 pledges of greater favours where is thankfull acceptance and h Mat. 25.23.29 conscionable vse of those already receaved to the glory of the bestower Lastly let it not be forgotten that Paule to this purpose alleadgeth what we want in our selues i Rom. 8.1 2 3 4. we haue in Christ Iesus if not performed yet punished and to vs pardoned The third strengthener of iealousie is present insensiblenes of Gods graces working in vs an vsual accidēt but a great discomfort The sin chastened is either vnthankfulnes for that experience we once had of Gods spirit working in vs or that presumptuous licence wee tooke to our selues in sinning whiles our evidence staid firme with vs. 1 For remedie pray God to pardon vnthankfulnesse and presumption 2 This done consider graces may sometimes lie hidden in vs yea worke in respect of our acknowledgemēt insensibly The k Luk. 17.20.21 kingdome of God said our Savior comes not with observation and it is as l Mark 4.26 27. seed that comes vp and groweth we know not how 3 It was Davids case m Ps 50.10 Create in me saith David a cleane heart O God His heart no doubt was even then cleansed for doubt we of cleannes where Gods spirit takes vp his dwelling or make we questiō whether hee n Zech. 12.10 sanctifie where he teacheth to pray yet Create saith David speaking ad sensum according to that nothing he felt of cleansing 4 Lastly remember how diversly the Lord giues evidence of his spirits presence in vs. Somtimes a child of God perceiues little difference in practise betwixt himselfe and very aliens yet let him view his affections hee may see grace there sometimes againe more may bee seene in practise then in the affection how ever whilst in either thou hast cause of comfort The last particular in this kind discomforting is falling from purposes and almost vowed resolutions of a steddy course in obedience The sinne the Lord would hereby chasten or prevent is o Ec 5.1 presumptuousnesse in vowing or resolving with out serious imploring of Gods assistance to enable or due acknowledgement of our owne impotency in performance God wil ever be knowne p Phil. 2.13 sole worker of will work of purpose and execution The sin was q Mat. 26. Peters and the chastisement he tasted 1 For remedy humble thy selfe for rashnesse in vowing and pray God to keepe thine eies open alwaies to behold thy naturall weaknesse and mutabilitie 2 Next learne ta distinguish betwixt the generall particular purpose I meane betwixt purposing to cleaue vnto God in performance of all holy duties purposing in such measure to serue him Perhaps in the measure and particulars purposed there haue beene faulting but still in all likelyhood the generall purpose remaines 3 Put difference betwixt falling from purpose falling from execution of purpose in particulars there is great ods betwixt the two r 2. Sam. 11.4 5. David fell from execution of that ſ Ps 119.106 sworne purpose to keepe Gods iudgements yet not from purpose 4 The kinds degrees of falling would be pondred There is an t Heb. 6.6 vniversall falling from the general purpose that indeed is discomfortable and there is a fayling in particular performances whence without wrong to thy selfe and condemning the whole generation of the iust thou canst not conclude thy no-adoption 5 It would be considered whether the u Heb. 10.26.29 contrary profane purpose haue succeeded in thee A man can never say he is wholly fallen from any grace till hee see the contrary succeeding in roome thereof 6 Lastly in this kind fell * Mat. 26. Peter and yet obtained mercy And as is aforesaid Gods dealings are x 1. Tim. 1.16 exemplary In one he shewes what all in like case may on like conditions expect Let vs goe on to other particulars and amongst these as most discomfortable offers it selfe that which ariseth from abundance and fowlenes of evil thoughts of blaspemy atheisme lust murther selfe destroying c. These very thoughts and suggestions are such as we thinke cannot stand with grace The sinne the Lord would hereby chasten or prevent is our little acquaintance and notice taking of that greatnesse of corruption that is naturall vnto vs. Originall corruption is little knowne of most how far it spreads and what it compriseth till effects thereof be seene in vs. And for sinnes so monstrous wee are generally of Hazaels mind y 2. Reg. 8.13 Is thy servant a dog that I should doe yea or once thinke of sinnes so monstrous Perhaps also it is our lacke of compassion towardes others overtaken sometimes in some action of these sinnes We haue a precept with z Gal. 6.1 meekenesse to restore such as are fallen vpon this consideration that wee our selues may be tempted yea overtaken in acts of the fowlest particulars It is our fault to turne compassionate restoring into bitter invectiues heavy aggravations of our brethrēs fals which perhaps occasions the Lord to permit vs to such like extremities It may bee it s our vnthankfulnesse for our preservation through grace from the sinnes we see daily committed by others The fals of our brethren should be as so many sermons of thankfulnesse to God by whose grace we stand and incitements to humiliation and watchfulnesse against our owne corrupt inclination would to God it were not too true of vs that wee ascribe our freedome from sinnes so foule even to goodnesse of nature The Lord would now teach vs that our hearts are equally sinkes of vncleanesse 1 The remedies are First humiliation and prayer for pardon of these sinnes all or any of them we can discover in our selues 2 For comfort consider first whether they a Iac. 1.14 come out of thine owne corrupt heart or are b Ioh. 13 2. cast into thee by Satan If they come from Satan immediatly they are our crosses not our sinnes till we haue embraced them some measure of allowance or consent 3 It is a comfortable truth taught by the Apostle c Rom. 7.20 that no more of our sinnes is imputed then wee approue What thou disallowest and abhorrest in thy selfe and strivest against God never imputes to condemnation 4 Lastly weigh what the Lord aimes at in permitting his children to be thus assaulted and thou shalt finde it to be thy benefit rather then discomfort One end is to acquaint vs with the measure of our faulty misery that d Rom 5.20 as sinne abounds in our acknowledgement so grace may abound in the Lords pardon It s our errour to thinke our selues naturally inclined to no more sinnes then wee feele actually and ordinarily stirring in our selues 2. He would by this occasion stirre vs vp to e Mat. 26.41 watch and pray against every sin even such as through secret perswasiō of our immunitie