WHat are those times, wherein men most commonly are assaulted with wounded consciences?

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.

Of these, which is the first?

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.

Sins thus set in order must needs be a terrible sight.

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?

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?

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.

Can they not therefore die in this interim, before the work of Grace be wrought in them?

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.

What is the 2. solemn time, wherin wounded cōsciēces assault men?

After their conve •… sion cō 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 hu •… and complexion then what befalleth ordinary men, as in the case of Job.

Which is the third, and last time, when wounded Consci •… nces commonly walke abroad?

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 Revel. 3. 10. temptation; and the Isa. 58. 7. 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.

Your dolefull prediction disheartens me, for feare I be foild in my last encounter.

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 •… e provide Flesh for his people? But Gods children 1 Sam. 17. 36. by better Logick, •… rom the prepositions of Gods former preservations, inferre his power2 Cor. 1. 10 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 Psa. 23. 4 through the valley of the shadow of death.

IS the paine of a wounded Conscience so great as is pretended?

God Prov. 18. 14. saith it, we have seene it, and others have felt it: Whose complaints, •… avour as little of dissimulation, as their cries in a fit of the Cholique, doth of counterfeiting.

Whence comes this wound to be so great and grievous?

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.

Whence is the second Reason fetcht?

From the Heb. 4. 12 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.

Whence is the third Reason derived?

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 •… he least imaginable touch is painf •… ll 〈◊〉 it.

What is the fourth Reason?

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 Jer. 20. 4. 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.

What is the fift Reason which makes the paine so great?

Because Sathan rak •… 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.

What is the sixt and last Reason why a wounded Conscience is so great a torment?

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.

Yet wine in this case is prescribed in Scripture, Prov. 31. 6. Give wine to the heavy hearted, that they may remember their misery no more.

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.

Me thinks merry company should doe much to refresh him.

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.

Give me I pray an example hereof.

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.

Give me another instance.

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?

Why is a wounded conscience by David resembled to Arrowes,Psa. 38. 2 Thine Arrowes stick fast in me?

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.

May not a wounded conscience also work on the body, to hasten and heighten the sicknesse thereof?

Yes verily, so that there may be employment forCol. 4. 14. 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.

BUt suppose the Person in the Ministers apprehension heartily humbled for sinne, what then is to be done?

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. As2 Kings 4. 34. Elisha, when reviving the Sonne of the Shunamite laid his mou •… 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 theZacha. 4. 7. Head stone of his sprituall building, must be laid with shouts, crying Grace, grace.

Which doe you count the Head-stone of the Building, that which is first or last laid?

The foundation is the Head-stone in honour, the topstone 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.

How must the minister preach Christ to an afflicted conscience?

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.

Spare me one qnestion, why doth he not drive the sheepe before him, especially seeing it was lively enough to lose it selfe?

First, because though it had wildnesse too much to goe astray, it had not wisedome enough to goe right. Secondly, because probably the •… 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.

Pardon my interruption, and proceed, how Christ is to be held forth.

The latitude and extent of his love, his invitation without exception, are powerfully to be prest; every one that thi •… teth, all ye that are heavy laden, whosoever beleeveth, and the many promises of mercy are effectually to be tendered unto him.

Where are those promises in Scripture?

Or rather, where are they not? for they are harder to be mist, then to bee met with. Open the Bible (as he1 King: 22. drew his bow in Battle) at adventur •… 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.

Are these more principall places of consolation, then any other in the Bible?

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 its scattered clean through the whole field of the Scripture.

Must Ministers have varie •… y of severall comfortable promises?

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.

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.

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 Deut. 32. 39. 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.

GIve me leave now Sir to personate & represent a wounded Conscience, and to alledge and inforce such principall objections wherewith generally they are grieved.

With all my heart, and God blesse my endeavours in answering them.

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, John 7. 15. 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?

Two Reasons may be rendred thereof. 1. Because a man in a diste •… 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 is strained to the height, and a man becomes more then himselfe to object against himselfe in a fit of despaire.

What is the other Reason?

Sathan himselfe, that subtile sophister assisteth them. He formes their Arguments, frames their objections, fits their distinctions, shapes their evasions; and this discomforter (Aping Gods spirit the Comforter, John 14. 26.) bringeth all things to their remembrance, which they have heard or read to dishearten them. Need therefore have Ministers, when they meddle with afflicted men, to call to Heaven afore-hand to assist them, being sure, they shall have Hell it selfe to oppose them.

To come now to the objections, which afflicted Consciences commonly make: they may be reduced to three principall Heads. Either drawne from the greatnesse and grievousnesse of their sinnes, or from the slightnesse and lightnesse of their repentance, or from th •… faintnesse & feeblenesse of their faith. I begin with the objections of the first forme.

I approve your method I p •… ay proceed.

First Sir, even since my conversion, I have beene guilty of many grievous sinnes, and (which is worse) of the same sinne many times committed. Happy G •… . 38. 36. Judah, who though once committing incest with Thamar, yet the text saith, that afterward he knew her again no more. But I vile wretch have often re-fallen into the same offence.

All this is answered in 〈1 page duplicate〉 〈1 page duplicate〉 Gods Promise in theIsaiah 1. 18. Prophet, Though your sins be as scarlet, I will make them as snow. Consider how the Tyrian scarlet was dyed, not overly dipt, but throughly drencht in the liquor, that coloured it, as thy soul in custome of sinning. Then was it taken out for a time, and dryed, put in againe, soakt, and sodden the second time in the Fatt; called therefore 〈 in non-Latin alphabet 〉 , twice dyed; as thou complainest thou hast been by relapsing into the same sin. Yea the colour so incorporated into the cloath not drawne over, but diving into the very heart of the wool, that rub a scarlet rag on what is white, and it will bestow a redish tincture upon it: As perchance thy sinfull practice, and president, have also infected those which were formerly good, by thy badnesse. Yet such scarlet sins so solemnly and substantially coloured, are easily washt white in the blood of our Saviour.

But, Sir, I have sinned against most serious resolutions, yea against most solemne vowes which I have made to the contrary.

Vow-breaking, though a grievous sinne, is pardonable on unfaigned repentance. If thou hast broken a Vow, t •… e a knot on it, to make it hold together againe. It is spirituall thrift, and no mis-becomming basenesse, to piece and joynt thy neglected promises with fresh ones. So shall thy vow in effect be not broken, when new mended: and remain the same, though not by one intire continuation, yet by a constant successive renovation thereof. ThusCompare Gen. 28. 20. with Gen. 35. 1 Jacob renewed his neglected vow of going to Bethel; And this must thou doe, re-inforce thy broken vowes, if of moment, and materiall.

What mean you by the addition of that clause, if of moment and materiall?

To deale plainly. I dislike many vowes men make, as of reading just so much, and praying so often every day, of confining themselves to such a strict proportion of meate, drinke, sleepe, recreation, &c. Many things may be well done, which are ill vowed. Such particular vowes men must be very sparing how they make. First, because they savour somewhat of will-worship. Secondly, small glory accrews to God thereby. Thirdly, The dignitie of vowes are disgraced by descending to too triviall particulars. Fourthly, Sathan hath ground given him to throw at us, with a more steady aime. Lastly, such vowes, instead of being cords to tie us faster to God, prove knots to intangle our Consciences: Hard to be kept, but oh! how heavy when broken? Wherefore setting such vowes aside, let us be carefull with David, to keep that grand and generall vow,Psal. 119 106. I have sworne, and I will performe it, that I will keep thy righteous judgements.

But Sir I have committed the sinne against the holy Ghost, which the Saviour of mankind pronounceth unpardonable, and therefore all your counsells and comforts unto me are in vaine.

The devill, the father of lyes, hath added this lye to those, which he hath told before, in perswading thee, thou hast comitted the sinne against the holy Ghost. For that sinne is ever attended with these two symptomes. First, the party guilty thereof never grieves for it, nor conceives the least sorrow in his heart, for the sinne he hath committed. The second (which followeth on the former) he never wisheth or desireth any pardon, but is delighted, and pleased with his present condition. Now if thou canst truely say, that thy sinnes are a burden unto thee, that thou dost desire forgivenesse, and wouldest give any thing, to compasse and obtaine it; be of good comfort, thou hast not as yet, and by Gods Grace, never shalt, commit that unpardonable offence. I will not define how neere thou hast beene unto it. As David said to Jonathan, there is not a haires breadth betwixt death and me: So it may be thou hast m •… st it very narrowly, but assure thy selfe, thou art not as yet guilty thereof.

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.

If thou canst not hold God, doe but touch him and he shall hold thee, and put feeling into thee. Saint Paul saith, Phil. 3. 1 •… 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.

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.

Such deliver both a false, and dangerous doctrine; as the carelesse mother 1 Kings 3 19. 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.

Is not certainty of salvation a part of every true faith?

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, Jo •… 13. 15 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.

Is then assurance of salvation a peculiar personall favour, indulged by God, onely to some particular persons?

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.

May they that have this assurance, afterwards lose it?

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.

But some will say, If I may be infallibly saved without this Assurance, I will never endeavour to attaine it.

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.

Furnish me I pray with some comfortable meditations; whereon I may busie and imploy my soule when alone.

First consider that our Saviour had not only a notionall, but an experimentall and meritorious knowledge of the paines of a wounded conscience, when hanging on the Crosse: If Pau •… conce •… ved himselfe happy being to answer for himself, before King Agrippa, especially because he knew * Acts 26. 2 him to be expert in all the customes and questions of the Jewes; How much more just cause hath thy wounded conscience of comfort and joy, being in thy prayers to plead before Christ himself, who hath felt thy pain, and deserved that in due time by his stripes thou shouldst be healed?

Proceed I pray in this comfortable subject.

Secondly, consider that herein, like Eliah, thou needest not complaine that thou art left alone, seeing the best of Gods Saints in all ages have smarted in the same kind; instance in David: Indeed sometimes he boasteth 〈1 page duplicate〉 〈1 page duplicate〉 how he lay in green Psa. 23. 2 pastures, and was led by still waters; But after he bemoaneth that he sinks in Psa. 69. 2. deepe mire, where there was no standing. What is become of those greene pastures? Parched up with the drowth. Where are those still waters? Troubled with the tempest of affliction. The same David compareth himselfe to anCompare P •… al. 102. 6 with Psa. 102. 5. owle, and in the next Psalme resembleth himselfe to an Eagle. Doe two fowles flie of more different kind? The one the Scorne, the other the Soveraigne; the one the slowest, the other the swiftest; the one the most sharp sighted, the other the most dimme-eyed of all Birds. Wonder not then, to find in thy selfe sudden, and strange alterations. It fared thus with all Gods servants, in their agonies of temptation, and be confident thereof, though now run aground, with griefe, in due time thou shalt be all afloate with comfort.

I am loath to interrupt you in so welcome a discourse.

Thirdly, consider, that thou hast had, though not grace enough to cure thee, yet enough to keep thee, and conclude that he, whose goodnesse hath so long held thy head above water from drowning, will at last bring thy whole body safely to the shoare. The Wife of Manoah, had more faith then her husband, and thus she reasoned; Judg. 13. 23. If the Lord were pleased to kill us he would not have received a burnt and a meat offering at our hands. Thou mayst argue in like manner: If God had intended finally to forsake me, he would never so often have heard and accepted my prayers, in such a measure as to vouchsafe unto me, though not full deliverance from, free preservation in my affliction. Know God hath done great things for thee already, and thou mayst conclude from his grace of supportation hitherto, grace of ease, and relaxation hereafter.

It is pitty to disturb you, proceed.

Fourthly, consider, that besides the private stock of thy owne, thou tradest on the publick store of all good mens prayers, put up to heaven for thee. What a mixture of Languages met in Hierusalem at Pentecost, Acts 2. Parthians, Medes, and Elamites, &c. But conceive to thy comfort, what a medley of prayers, in severall tongues daily, center themselves in Gods eares in thy behalfe, English, Scotch, Irish, French, Dutch, &c. insomuch, that perchance thou dost not understand one syllable of their prayers, by whom thou mayst reap benefit.

Is it not requisite to intitle me to the profit of other mens prayers, that I particularly know their persons which pray for me?

Not at all, no more then it is needfull that the eye or face must see the backward parts, which is difficult, or the inward parts of the body, which is impossible; without which sight, by sympathie they serve one another. And such is the correspondency by prayers, betwixt the mysticall members of Christs body, corporally unseen one by another.

Proceed to a fift Meditation.

Consider, there be five kinds of Consciences on foot in the world: First, an ignorant conscience, which neither sees nor saith any thing, neither beholds the sinnes in a soule, nor reproves them. Secondly, the flattering conscience, whose speech is worse then silence it selfe, which though seeing sin, sooths men in the committing thereof. Thirdly, the seared conscience, which hath neither sight, speech, nor sense, in men that ar •… Ephes. 4. 19. past feeling. Fourthly, a wounded conscience, frighted with sinne. The last, and best, is a quiet, and cleare conscience, pacified in Christ Jesus. Of these the fourth is thy case, incomparably better then the three former, so that a wise man would not take a world to change with them. Yea a wounded conscience is rather painfull then sinfull, an affliction, no offence, and is in the ready way, at the next remove, to be turned into a quiet conscience.

I hearken unto you with attention and comfort.

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 p •… 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, Hos. 2. 6. I will •… 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 2 Cor. 12 7. 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.

What are the positive benefits of a wounded conscience?

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.

HOw commeth it to passe, that comfort is so long a comming to some wounded consciences?

It proceeds from several causes, either from God, not yet pleased to give it; or the Patient, not yet prepared to receive it; or the Minister, not well fitted to deliver it.

How from God not yet pleased to give it?

His time to bestow consolation is not yet come: now no plummets of the heaviest humane importunity can so weigh downe Gods Clock of Time, as to make it strike one minute before his houre be come. Till then his Mother her selfe could not prevaile with John 2. 4. Christ to worke a Miracle, and turn water into wine: and till that minute appointed approach, God will not, in a wounded conscience, convert the water of affliction, into that wine of comfort, which maketh glad the heart of the soule.

How may the hindrance be in the Patient himselfe?

He may as yet not be sufficiently humbled, or else God perchance in his providence fore-seeth, that as the prodigall child, when he had received his portion, riotously misspent it; so this sick soule, if comfort were imparted unto him, would prove an unthrift and ill husband upon it, would lose and lavish it. God therefore conceiveth it most for his glory, and the others good, to keep the comfort still in his owne hand, till the wounded conscience get more wisdome to manage and employ it.

May not the sick mans too meane opinion of the Minister, be a cause why he reaps no more comfort by his counsell?

It may. Perchance, the sicke man hath formerly slightand neglected that Minister, and God will not now make him the instrument for his comfort, who before had beene the object of his contempt. But on the other side, we must also know that perchance the parties over-high opinion of the Ministers parts, piety, and corporall presence, (as if he cured where he came, and carryed ease with him) may hinder the operation of his advice. For God growes jealous of so suspicious an instrument who probably may be mistaken for the principall. Whereas a meaner man, of whose spiritualnesse the patient hath not so high carnall conceipts, may prove more effectuall in comforting, because not within the compasse of suspition to eclipse God of his glory.

How may the obstructions be in the Minister himselfe?

If he comes unprepared by prayer, or possessed with pride, or uns •… ilfull in what he undertakes; wherefore in such cases a Minister may doe well to reflect on himselfe, (as theMat. 17. 19. Disciples did when they could not cast out the Devill) and to call his heart to account, what may be the cause thereof; particularly whether some unrepented-for sinne in himselfe, hath not hindred the effects of his councells in others.

However you would not have him wholly disheartned, with his ill successe.

O no; but let him comfort himselfe with these considerations. First, that though the Patient gets no benefit by him, he may gain experience by the patient, thereby being enabled more effectually to proceede, with some other in the same disease. 2. Though the sickman refuseth comfort for the present, yet what doth not sink on a sudden, may soake in by degrees, and may prove profitable afterwards. Thirdly, his unsucceeding paines may notwithstanding facilitate comfort for another to worke in the same body, as Solomon built a Temple with most materialls formerly provided, and brought thither by David. Lastly, grant his paines altogether lost on the wounded Conscience, yet his1 Cor. 15 58. Labour is not in vaine in the Lord, who without respect to the event will reward his endeavours.

But what if this Minister hath beene the means to cast this sick man downe, and now cannot comfort him againe?

In such a case, he must make this sad accident the more matter for his humiliation, but not for his dejection. Besides, he is bound, both in honour and honesty, Civility and Christianity, to procure what he cannot performe, calling in the advice of o •… hers more able to assist him, not conceiving out of pride or envie, that the discreet craving of the helpe of others, is a disgracefull confessing of his owne weaknesse; like those malitious Midwives, who had rather that the woman in travaile should miscarry, then be safely delivered by the hand of another, more skilfull then themselves.

WHat thinke you of such, who yeeld up their ghost in the agony of an af flicted spirit, without receiving the least sensible degree of comfort?

Let me be your remembrancer to call or keep in your mind, what I said before, that our discourse onely concerneth the Children of God: This notion renued I answer. It is possible that the sick soule may receive secret solace, though the standers by doe not perceive it. We know how insensibly Satan may spirt and inject Despaire into a heart, and shall we not allow the Lord of heaven to be more dextrous and active with his Antidotes, then the devil is with his Poysons?

Surely if he had any such comfort, he would shew it by words, signes, or some way, were it onely but to comfort his sad kindred, and content such sorrowfull friends which survive him; Were there any hidden fire of consolation kindled in his heart, it would sparkle in his looks and gestures, especially seeing no obligation of secrecie is imposed on him, as on the Mar. 8. 26. blind man, when healed, to tell none thereof.

It may be he cannot discover the comfort he hath received, and that for two reasons: First, because it comes so late, when he lyeth in the Merches of life and death, being so weak, that he can neither speak, nor make signes with Zechariah, being at that very instant▪ when the silver cord is ready to be loosed, and the golden bowle to be broken, and the pitcher to be broken at the fountaine, and the wheele to be broken at the cisterne.

What may be the other reason?

Because the Comfort it selfe may be incommunicable in its owne nature, which the party can take, and not tell; enjoy, and not expresse; receive, and not impart: As by the assistance of Gods Spirit, he sent up Rom. 8. 26. groanes which cannot be uttered: so the same may from God be returned with comfort, which cannot be uttered; and as hee had many invisible and privy pangs, concealed from the cognizance of others, so may God give him secret comfort, known unto himself alone, without any other mens sharing in the notice thereof. Prov. 14. 10. The heart knoweth his owne bitternesse, and a stranger doth not intermeddle with his joy. So that his comfort may be compared to the new name given to Gods servants, Rev. 2. 17 which no man knoweth, save he that receiveth it.

All this proceeds on what is possible or probable, but amounts to no certainty.

Well then, suppose the worst, this is most sure, though he die without tasting of any comfort here, he may instantly partake of everlasting joyes hereafter. Surely many a despairing soule, groaning out his last breath, with feare and thought to sinke downe to hell, hath presently beene countermanded by Gods goodnesse to eternall happinesse.

What you say herein, no man alive can confirme or confute, as being knowne to God alone, and the soule of the party. Only I must confesse, that you have charity on your side.

I have more then charity, namely, Gods plain & positive Promise, Mat. 5. 4. Blessed are such as mourne, for they shall be comforted. Now though the particular time, when, be not expressed, yet the latest date that can be allowed, must be in the world to come, where such mourners, who have not felt God in his comfort here, shall see him in his glory in Heaven.

But some who have led pious and godly lives, have departed, pronouncing the sentence of condemnation upon themselves, having one foot already in hell by their owne confession.

Such confessions are of no validity, wherein their feare bears false witnesse against their faith. The finenesse of the whole cloath of their life, must not be thought the worse of, for a little course list at the last. And also their finall estate is not to be construed by what was dark, doubtfull, and desperate at their deaths, but must be expounded, by what was plaine, cleare, and comfortable, in their lives.

You then are confident, that a holy life, must have a happy death.

Most confident. The Logicians hold, that, although from false premises a true conclusion may somtimes follow; yet from true propositions, nothing but a Ex veris possunt, nil nisi ve •… a sequi. truth can be thence inferred, so though sometimes a bad life may be attended with a good death, (namely, by reason of repentance, though slow, sincere, though late, yet unfaigned, being seasonably interposed) but where a godly and gracious life hath gone before, there a good death must of necessity follow; which, though sometimes dolefull (for want of apparent comfort) to their surviving friends, can never be dangerous to the party deceased. Remember what S. Paul saith, Col. 3. 3. Our life is hid with Christ in God.

What makes that place to your purpose?

Exceeding much. Five cordiall observations are couched therein. First, that God sets a high price, and valuation on the soules of his servants, in that he is pleased to hide them: None will hide toyes, and trifles, but what is counted a treasure. Secondly, the word hide, as a relative importeth, that some seeke after our soules, being none other then Sathan himself, that roaring Lyon, who goes about 1 Pet. 5. 8 SEEKING, whom he may devour. But the best is, let him seeke, and seeke, and seeke, till his malice be wearie, (if that be possible) we cannot be hurt by him, whilst we are hid in God. Thirdly, grant Satan find us there, he cannot fetch us thence: Our soules are bound in the bundle of life, with the Lord our God. So that, be it spoken with reverence, God first must be stormed with force or 〈◊〉 , before the soule of a Saint-sinner, hid in him, can be surprized. Fourthly, we see the reason, why so many are at a losse, in the agony of a wounded conscience, concerning their spirituall estate. For they looke for their life in a wrong place, namely to finde it in their owne piety, purity, and inherent righteousnesse. But though they seeke, and search, and dig, and dive never so deep, all in vaine. For though Adams life was hid in himselfe, and he intrusted with the keeping his owne integrity, yet, since Christs coming, all the originall evidences of our salvation are kept in a higher office, namely, hidden in God himselfe. Lastly, as our English proverb saith, he that hath hid can finde; so God (to whom belongs the Psal. 68. 20. issues from death) can infallibly finde out that soule that is hidden in him, though it may seeme, when dying, even to labour to lose it self in a fit of despaire.

It is pitty, but that so comfortable a doctrine should be true.

It is most true: Surely as Luk. 2. 48 Joseph and Mary conceived, that they had lost Christ in a crowd, and sought him three dayes sorrowing, till at last they found him beyond their expectation, safe and sound, sitting in the Temple: So many pensive parents solicitous for the soules of their children, have even given them for gone, and lamented them lost (because dying without visible comfort) and yet, in due time, shall finde them to their joy and comfort, safely possessed of honour and happinesse, in the midst of the heavenly Temple, and Church Triumphant in glory.

GIve me leave now to take upon me the person of one recovered out of a wounded conscience.

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.

Yea, but when Jobs bretheren came to visit him after his recovery, every one gave him a piece of Job 42. 11 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.

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.

But waving these digressions, I pray proceed to give me good advice.

First, thankfully owne God, thy principall restorer, & Comforter Paramount. Remember that of Luk. 17. 17. 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.

Goe on I pray in your good counsell.

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 Act▪ 183. 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.

What instructions must I commend unto them?

Even the same comfort, wherewith thou thy selfe was 2 Cor. •… . 4. comforted of God: with David tell them what God hath done for thy soule; and with Peter, being strong Luk. 22. 32. 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.

What else must I doe for my afflicted bretheren?

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.

Must I not also pray for those servants of God, which hitherto have not been wounded in conence?

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 Lord, in thy mysticall members, never be tortured and tormented with the agony of a wounded conscience, in the deepest distresse thereof.

How must I behave my self for the time to come?

Walke humbly before God, and carefully avoid the smallest sinne, alwaies remembringJoh. 5. 14. Christs caution; Behold thou art made whole, •… inne no more, lest a worse thing come unto thee.

IS it lawfull for a man to pray to God to visit him with a wounded conscience?

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.

Why interpose you those termes explicitely and directly?

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.

How prove you the same?

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 worl •… . 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.

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.

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 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, f •… sion, &c. are not to be prayed for.

But a wounded conscience, in Gods children, infallibly ends in comfort here, or glory hereafter, and therefore is to be desired.

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.

Is it lawfull positively to pray against a wounded conscience?

It is, as appeares from an argument taken from the lesser to the greater. If a man may pray against pinching poverty, as wise Pro. 30. 8 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 1 Kings 8. 33. 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.

May one lawfully praise God, for visiting him with a wounded conscience?

Yes verily. First, because it is agreeable to the1 Thes. 5. 18. Ephes. 5. 20. Psal. 103. 22. & 145. 10. 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.