A soveraigne salve to cure vvounded spirits, or, The ready way and meanes to give spirituall ease and comfort to distressed consciences collected out of the Word of God and the writings and experiments of the most approved soule-physitians, both of this and former ages, which either for learning or experience, or both, have excelled in this healing part of divinity and fitted to the capacity and use of the meanest of Gods afflicted ones.

The Sick Soules mistakes.

WHEREIN Those places of Scripture (which being mistaken doe many times prove the very rack of tender Consciences, and make them to draw from them fearfull conclu∣sions against themselves) are vindicated and cleared, and the Conclusions confuted.

SECT. I.

The places of Scripture.

PROV. 1. 24, &c. Because I have cal∣led (saith God) and ye have refused, &c. They shall call upon me, but I will not an∣swer.

HEB. 12. 17. When Esau would have inherited the blessing, he was rejected, and found no place for repentance, though he

sought it carefully with teares.

MATH. 25. 11, 12. The foolish Virgins comming too late, when the dore was shut: eried, Lord Lord, open unto us, and yet could not be admitted.

LUK. 13. 24. Many will seeke to enter in, and shall not be able.

The Conclusion which tender Consciences draw from these places of Scripture against themselves, is this:

THat if this be so, then certainly God will never have mercy upon them; though either they themselves, or others for them, should pray, and call, and cry unto God for it never so earnestly: For they now see, and their consciences doe tell them (that having so often, and for so long a time rejected all Gods offers of grace made unto them in the Ministery of the Word, for their conversion) the time, and date of their conversion is past; and there∣fore it is now too late, and it will be but in vaine for them, or others in their behalfe, to seeke or sue unto God for it, or for his mercy upon them, in case they should now convert, & amend: For Gods Word is true, and that (in the fore-alledged places) doth assure them thereof.

The fore-alleaged places of Scripture, vindi∣cated, and cleared.

AS for that place (a) 1.1 in Prov. 1. 24. &c. if it be rightly understood, it maketh nothing for that, which is by the tender Conscience from thence concluded. For by (refusing) there he meaneth a constant, and obstinate refusing of Wisdomes counsell, even untill such time as God hath brought some heavy Judgment, or Misery upon them. At which time perhaps they will then turne unto God, and call, and cry for mercy, pardon, and comfort: For so saith God, ver. 28. Then shall they call upon me. But by (calling) here is not meant an (b) 1.2 hearty praying, with godly sorrow for Sinne, making request for Pardon, and for Grace: but a crying, and howling ra∣ther, like those in Hosea (c) 1.3 under the sense of Gods Judgments, praying only to be (d) 1.4 eased of it, as (e) 1.5 Pharaoh was wont to do. For at what time soever a true Peni∣tent Sinner shall call and cry to God for mercy, God will hear his cry, and have mer∣cy upon him: For the Lord (saith (f) 1.6 David) is nigh unto all them that call upon him, to all that call upon him in truth.

Againe, for the second place in Heb. 12. 17. touching Esau, his seeking of re∣pentance

with teares, it is as much mistaken as the former: for it is not to be understood of Esau his own repentance from his Propha∣nesse, but of his Father Isaacks Repentance. He would have had his Father to repent of what he had done, and to change his minde, by revoking the Blessing which he had gi∣ven to his Brother, and to bestow it on him: but he could finde no such Repen∣tance in his Father, no not though he sought it with teares, as appeares, Gen. 27. 34. & 38.

And as for the third place alleaged out of Mat. 25. 11, 12. touching the foolish Virgins being excluded out of the Bride-chamber for comming too late. We must know that this is a Parable, and Parables must not be urged beyond their generall scope. Now the generall scope of the Pa∣rable is this, to shew that formall Profes∣sors of Christianity, such as have onely ••redge•• * 1.7 Forme of godlinesse without the power of it, although they will not live the life of the Righteous, yet they could wish their † 1.8 end might be like theirs: and because of their outward Profession of Christs name in this Life, they securely expect Eternall Life; but because before their Death, they did not provide the Oyle of Truth and Ho∣linesse; therefore at the day of Judgment they shall be disappointed of entring into

Heaven, which in the time of their Life they did so much presume of. So then, this Parable is not to be understood of what shall betide true Penitent Sinners in this Life; but of what shall betide Hypo∣criticall Professours after this life at the day of Judgement, when the Gate of Mercy shall be shut, and all meanes which they shall then use to open it, shall be unavail∣able.

As for the fourth, and last place allea∣ged out of Luke 13. 24. that is as much mistaken as any of the rest, or rather more: For Christ saith, Not many shall strive to enter, and shall not be able, but many shall seek to enter, and shall not be able: betwixt which, there is a great difference. For seeking imports onely a bare professing of Christ, comming to Church, hearing the Word, and receiving the Sacraments: for thus did the Men spoken of by our Saviour, who are said not to be able to enter. But to strive to enter, is to doe all these, and more too: to wit, to put all his endeavours thereunto, to withstand all lets, and hin∣drances, that may oppose him, to take e∣very advantage that may make the way the more passeable, and to make use of the time, and meanes that are offered, when the way is so opened: this is properly to strive to enter. Now never did any thus strive

in seeking to enter (though it were but on the last day of their life) that was put backe backe, and not received: Witnesse the pe∣nitent Theefe, Luk. 23. 40, 41. &c.

The Conclusion drawne from the formerly al∣ledged places of Scripture, confuted.

HEre then is no reason, nor ground (you see) of drawing any such fear∣full Conclusion against your selves, as you imagine. I confesse it is most true, that * 1.9 God would have us to walke, and worke, whilst we have the light: And whilst it is † 1.10 called to day, to returne unto him; to accept of grace offered, and not to harden our hearts against it. And (a) 1.11 our Saviour, for this cause, bewailed Jerusalem, because she had let slip the day of her visitation.

And therefore they that have let slip their first times, and offers of grace, have sinned, and played the fooles egregiously, for which they have cause to be much humbled: But why they should finally de∣spaire, they have no cause at all. For as long as a man lives, and the meanes of salvation are not taken from him, nor he from those meanes; but doth heare what God hath commanded him to doe, and what good things he still offereth unto him in Christ.

Nay, suppose the meanes were taken from him, or he detained from them, by sick∣nesse, imprisonment, or the like; so long as he yet lives, to call to remembrance what God hath commanded him to believe, and doe; and doth unfaignedly condemne him∣selfe for refusing grace heretofore, and would be now willing and desirous to ac∣cept of it, the day of salvation is not yet past to that man, nor the date of Gods accep∣tance of him in Christ, as yet out; but he may, in the carefull and conscionable use of the means appointed by God, find the com∣fort of both. And hereof we have a lively example in Manasses, for though the Lord spoke often unto him by his Prophets, and he would not regard, but still refused all grace offered him, as appeares in 2 Chro. 33. 10. Yet at last (though but in his tribulati∣on) calling heartily unto God for mercy, and humbling himselfe greatly before him, he was heard of him, and received to mer∣cy, vers. 12, 13.

SECT. II.

The places of Scripture.

HEB. 6- 4, 5, 6. For it is impossible, that they, which were once inlightened,

and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; and have tasted of the good Word of God, and of the powers of the world to come; if they fall a∣way, should be renewed againe by Repen∣tance.

HEB. 10. 26. For if we sinne willingly, after that we have received and acknowledged the truth, there remaineth no more sacrifice for sinnes, but a fearfull looking for of judge∣ment, and violent fire, &c.

2 PET. 2. 20, 21. They that have escaped from the filthynesse of the world, through the acknowledging of the Lord, and of the Saviour Jesus Christ; if they be intangled again there∣in, and overcome, the latter end is worse with them then the beginning: for it had beene better for them not to have acknowledged the way of righteousnesse, then after they have ac∣knowledged it, to turne from the holy Com∣mandement given unto them.

The Conclusion which tender Consciences draw from these places of Scripture against themselves, is this.

THat if this be so, then certainly they must never looke to repent, nor to finde mercy with God, through Christ; but expect Hell fire hereafter, and some fear∣full end here.

For their Consciences do tell them, and they cannot deny it, that since their Con∣version, and since the time that God hath revealed his Sonne Christ unto them, they have fallen shamefully, sinned willingly; and have been often intangled againe in those filthy, and prophane courses of Life, in which they once lived before their Con∣version, and which at their Conversion they seemed to renounce, and promised to forsake.

The fore-alleaged places of Scripture vindi∣cated, and cleared.

THat place in the sixt to the Hebrewes, and fourth Verse, is not to be under∣stood of any one, or more particular fal∣lings into sinne, but of an † 1.12 universall A∣postacy, and falling from Christ: for the Apostle saith not, if they fall, but if they fall away, utterly renouncing Christ, (in whom they made a shew formerly to be∣lieve) and all hope of Salvation by him, not sparing what lyeth in them, to crucifie him again unto themselves, and to make a mock of him.

That place in the tenth to the Hebrewes, and six and twentieth Verse is in like man∣ner, not to be understood of any one, or

more sinnes voluntarily, and willingly com∣mitted (for so even the best of Gods chil∣dren, even after regeneration, may sinne; † 1.13 there being as much of the flesh still, and sinfull corruption in the will, as in any o∣ther part of regenerate men) but * 1.14 wilful∣ly, that is, spitefully and maliciously com∣mitted against God, and against his Christ; treading under foot the Sonne of God, and counting his bloud an unholy thing, and even despiting the Spirit of Grace, as it is, v. 29. Besides this, it is † 1.15 one thing to have the whole consent of the will unto some one sinne, stollen away by some particular temptation; and another, to be wholly addicted and devoted to the waies of sinne; to have the whole heart universally mar∣ried to lust, and filled with Satan, whereby it bringeth forth fruit unto death. Into the former of these, we grant Gods children may fall (and yet even in that case, the seed of God which abideth in them, though it did not operate to prevent sinne, will yet undoubtedly serve to supply repentance in due time for sinne) but that they should fall into the latter, is repugnant to Scri∣pture, and to the Throne of Christ in the hearts of his children.

And as for that place in 2 Pet. 2. 20. it is not meant of every re-ensnarement, and re-entanglement in sinne after conversion:

For which of all Gods children can so care∣fully looke unto himselfe, but some of Sa∣tans nets and traps which he sets in his way, may (if God leave him never so little to himselfe) re-ensnare him? But it is to be understood of such a re-ensnarement, and re-entanglement in sinne, and sinfull cour∣ses, as that he is thereby so ensnared, and entrapped, as that he is overcome by it, and made the Servant and Slave of sinne a∣gaine: For of whomsoever a man is over∣come (saith Saint Peter) of the same is he brought in bondage to doe the will of sinne, to * 1.16 they it in the lusts thereof; and to give up his members, as servants to uncleannesse, and * 1.17 to iniquity, to commit iniquity, and that with greedinesse. * 1.18

The Conclusion drawne from the formerly al∣ledged places of Scripture, confuted.

HEre then is no reason, nor ground, (you see) of drawing any such fear∣full conclusion against your selves, as you imagine. I confesse, the child of God may fall into sinne after his conversion; yea, he may sinne (in some sort) willingly too; nay, he may be re ensnared, and entangled againe, in some sinnes, (if God leave him to himselfe) in which he had formerly li∣ved:

But that any, or all these upon his true repentance, should not be forgiven him; or that the sacrifice of Christs death should not be meritoriously available there∣unto, or that he should be left by meanes of these his sinnes, in an estate worser, then he is in, that never knew Christ, nor the meanes of his salvation; this is more then may be concluded from these, or any other places of Scripture. Nay, they doe assure us, that this is the portion onely of Apostates, and wilfull sinners, which do renounce Christ; and of those that are so overcome again by sinne, that they yeild themselves over to be his slaves and vassals for ever.

SECT. III.

The place of Scripture.

2 CORINTH. 13. 5. Prove your selves whether ye are in the faith: Examine your selves: Know ye not your own selves, how that Iesus Christ is in you, except ye be Reprobates?

The Conclusion which tender Consciences draw from this place against themselves, is this,

THat they, according to the Apostles command, have tried whether they be i••ledge•• the faith, or no; and whether Christ be in them: But upon this triall, and examinati∣on, they can finde no such thing in them∣selves, and therefore by the Apostles ver∣dict, they must needs be Reprobates and Castawaies.

The place of Scripture vindicated and clea∣red.

FOr the better understanding of this place of Scripture, such tender Consci∣ences must know, that by Reprobates in this place, are not meant those that are not e∣lect, whom God in his just judgement hath past by, and ordained unto wrath, as the word is usually understood: For none of the elect, before their Conversion, doe know, by any search, that they are in the faith, or that Christ is in them; for that cannot be knowne, which yet is not. Againe, many are not converted, untill they be thirty, forty, fifty yeares old, or upward: And

shall we say, that such in their younger yeares were Reprobates? We may then say, that they were in the state of damnation, but cannot, dare not say, they were Repro∣bates.

Besides, a man must not be said, not to be in the faith, and not to have Christ in him, be∣cause he doth not know so much: For many of Gods dearest children may have faith, and have Christ in them, and yet in the time of spirituall desertion, or when some grievous temptation is upon them may not know so much, as we see by daily experi∣ence. I confesse the word, Reprobate, is or∣dinarily understood by our common peo∣ple, for a man ordained to condemnation; and I confesse it is a tearme proper enough to expresse such by: But yet in this place, it * 1.19 cannot be taken in that sense, as may ap∣peare by the whole coherence of the A∣postles Discourse.

The thing now questioned by the Co∣rinthians, upon the suggestion of some false Apostles, was this; whether Paul were lawfully called to his Apostleship; and there∣fore they require of him to give them † 1.20 a proofe of Christs speaking in him.

To which his answer is this, or to this purpose, I will goe no further to seeke a proofe of Christs speaking in me, then unto your selves: Hath not the Word, and Gospell of

Christ, beene powerfull by my Ministery to convert you, and to beget faith, and to forme Christ in you? Looke into your selves, † 1.21 try if ye have not faith, and if Christ be not for∣med in you. If you finde this, I need no other proofe of my calling, nor of Gods power and grace blessing me in my calling. But if upon triall you cannot finde, that you are in the faith, and Christ thus formed in you, then you have yet either a meere forme of Christianity, and my paines hath beene taken amongst you in vaine: Or if you be Christians in truth, yet you are unexperienced Christians, and without proofe of the truth of it in your selves. But whether you finde, upon triall, these things in you, or no, I trust and am assured, that I, and ••ledge••he rest of Christs Ministers with me, shall ap∣••ledge••ove our selves to be true, and faithfull Mi∣••ledge••isters of Christ; though you, and the false Apostles, thinke us to be such, as cannot give ••ledge••oofe of Christs speaking in us. So then the ••ledge••ord here rendred * 1.22 Reprobates) (to speak ••ledge••s the coherence gives it) cannot be meant ••ledge••f such as be Reprobates indeed, but of such ••ledge••nely, as are † 1.23 unapproveable, or can give no ••ledge••roofe for the present; and make it ap∣••ledge••eare to themselves, that they are in the ••ledge••ith, or that Christ is in them indeed.

The Conclusion drawn from the fore-alleadged place of Scripture, confuted.

ANd therefore they that shall from hence conclude, that because upon triall, they can neither finde themselves in the faith, nor Christ in them, therefore they are Reprobates indeed, doe fouly erre, and are much mistaken. For first, (you see) the Apostle doth not avouch any such thing here. And next, in case you should be that, which the Apostle doth here intend, at the utmost it can be but this, that you are for the present, onely unexperienced and un∣approved Christians: For who knoweth not, that God can make you able to give better proofe thereof hereafter? And that he will doe it (you may build upon it) if you shall carefully and conscionably keepe on in the use of the meanes sanctified and appointed by him for that end.

SECT. IV.

The place of Scripture.

1 JOH. 3. 20. If our heart condemne ••redge•• God is greater then our heart, and kn••redge••¦eth all things.

The Conclusion which tender Consciences draw from this place of Scripture against themselves, is this:

THat seeing their owne Consciences doe (as they finde) condemne them; there∣fore they can be no other, then damned Wretches, in the sight of God; for he is greater then their consciences, and knoweth much more of them, then they know of themselves, and accordingly will one day judge them.

The place of Scripture vindicated and clea∣red.

FOr the better understanding of this place of Scripture, we must know, that ••ledge••here is a two-fold judgement, which the ••ledge••eart and conscience of a man passeth upon ••ledge••im in this life. The one is of his estate and ••ledge••erson, as whether he be in the estate of ••ledge••race, or no: The other is of his particular ••ledge••tions, whether they be good, or no.

This place of Saint John cannot be un∣••ledge••erstood of judging, or condemning the ••ledge••son; for God in his finall judgement, ••ledge••oth not judge according to what a mans ••ledge••eake and erroneous Conscience judgeth

of him here: For many a man, in his pre∣sumption and selfe-confidence, may justifie himselfe here, whom God may condemne hereafter: And many a poore distressed Soule may, with the Prodigall, and humble Publican, condemne himselfe here, whom yet God will absolve hereafter.

But this place is rather to be understood of judging of particular actions; namely, whether a man love his Brother, not in word and tongue onely, but in deed, and in truth, according to the Apostles exhortation, v. 18. which if his conscience could testifie for him, then it might assure his heart be∣fore God, and give it boldnesse to pray un∣to him, in confidence to receive whatsoever he did aske, according to his will: But if his owne Conscience did, or could condemne••redge•• him of not loving his Brother in deed, and i••redge•• truth, then God (who is greater then h••redge•• heart, viz. in knowing the truth of his love) knowing all things, must needs condemn••redge•• him therein much more. And this I take to be the † 1.24 full scope, and meaning of th••redge•• place.

The Conclusion drawne from this fore-alleaged place, confuted.

LEt no distressed Soule then thinke, and conclude from hence, that because his owne conscience judgeth and condemneth him for a Reprobate, for a Cast-away, and one that is not in the estate of grace, there∣fore he must needs be so in the judgement and condemnation also of the Lord. For first, you see this place proveth it not. Next, we know, and by experience do often find, that even Gods owne children, in the time of their spirituall distresse, are most unfit to judge of their present gracious estate here, or of their finall estate hereafter: Wit∣nesse, David, Job, Jonah, and other of Gods children. Yea, they that have thus judged of themselves, have in conclusion found, that they have (by so doing) both mis∣judged God, and themselves, for which they have asked Gods pardon, and upon their true repentance have found it.

THE END.

Notes

• (a) 1.1

  See Master Scudders Chri∣stians dayly Walk. pag 545
• (b) 1.2

  See Rom. 10. 13.
• (c) 1.3

  Hos. 7. 14.
• (d) 1.4

  See the Geneva notes upon the place.
• (e) 1.5

  Exod. 8. 8. 29. & 9. 28.
• (f) 1.6

  Psal. 145. 18.
• * 1.7

  2 Tim. 3. 5.
• † 1.8

  Numb. 23. 10
• * 1.9

  Joh. 12. 36.
• † 1.10

  Heb. 3. 13. 15.
• (a) 1.11

  Luk. 19. 42, 43.
• † 1.12

  Prolapsi, id est, prorsus lapsi. Anselm. in loc. totaliter lapsi. Aquin. Totus, à toto in totum. Jun. pa∣ral. in loc. Wittingly, wil∣lingly, maliti∣ously, totally. Decring. in loc.
• † 1.13

  See Mr. Edw. Raynolds Serm. in Rom. 6. 12. pag. 288, &c.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implyeth not a single will, but rather a reso∣lute wilfulness. See Dr. Deni∣sons Serm. in loc. pag. 12.
• † 1.15

  Vide Ani∣mad. Rob. Ab∣bot, Episc. Sa∣risbur. in Thomsoni Diatrib. cap. 21. See Dr. Fields Appendix, in fine, l. 5. de Ec∣clesia, part. 1. pag. 130. Mr. Perkins Workes in fol vol. 1. pag. 372. col. 2. d.
• * 1.16

  Rom. 6. 12.
• * 1.17

  Rom. 6. 19.
• * 1.18

  Ephes. 4. 19.
• * 1.19

  See Dr. Jackson on the Creed, lib. 7. pag. 180. &c.
• † 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 3.
• † 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Except you be unapproved, or except ye be without proof, viz. of your being in the faith, &c. See Mr. Schudder, ubi supra, pag. 536.
• † 1.24

  See BB. Lakes Sermon in loc. Lactant. de vero cultu, l. 6. c. 24.