THE CAUSE AND CURE OF A wounded CONSCIENCE.  
By THO: FULLER, B. D.  PROV. 18. 14. 
But a wounded conscience who can bear?  
LONDON, Printed for John Williams, at the crown in S. Paul's Churchyard. M D C XLVII.   

TO THE RIGHT HONOURABLE, And virtuous Lady, Frances manors, Countess of Rutland.  
Madam,  
BY the Judicial Law of the Jews, if a servant had 
Exod. 21. 4.  children by a wife which was given him by his Master, though he himself went forth free in the seventh year, yet his children did remain with his Master, as the proper goods of his possession. I ever have been, and shall be a servant to that noble Family, whence your Honour is extracted. And of late in that house I have been wedded to the pleasant embraces of a private life, the fittest wife, and meetest Helper that can be provided for a Student in troublesome times: And the same hath been bestowed upon me by the bounty of your Noble Brother, EDW: Lord MONTAGUE: Wherefore what issue soever shall result from my mind, by his means most happily married to a retired life, must of due redound to his Honour, as the sole proprietary of my pains during my present condition. Now this book is my eldest offspring, which had it Been a son, (I mean, had it been a work of Masculine beauty and bigness) it should have waited as a Page in Dedication to his Honour. But finding it to be of the weaker sex, little in strength, and low in stature, may it be admitted (Madam) to attend on your ladyship, his honour's Sister.  
I need not mind your ladyship how God hath measured outward happiness unto you by the Cubit of the sanctuary, of the largest size, so that one would be posed to wish more than what your ladyship doth enjoy. My prayer to God shall be, that shining as a pearl of Grace here, you may shine as a star in Glory hereafter. So resteth  
Your Honours in all Christian offices, Tho: Fuller. Boughton, Ian. 25. 1646.   

To the Christian Reader.  
AS one was not anciently to want a wedding garment at a Marriage feast; So now adays, wilfully to wear gaudy clothes at a funeral, is justly censurable as unsuiting with the occasion. Wherefore in this sad subject, I have endeavoured to decline all light and luxurious expressions: And if I be found faulty therein, I cry and crave God and the Reader pardon. Thus desiring that my pains may prove to the glory of God, thine, and my own edification, I rest,  
Thine in Christ Jesus, Thomas Fuller.   

THE CONTENTS of the several Dialogues.  
1. Dialogue. What a wounded conscience is, wherewith the godly and reprobate may be tortured. 
page 1.  2. Dial. What use they are to make thereof, who neither hitherto were (nor haply hereafter shall be) visited with a wounded conscience. 
p. 7.  3. Dial. Three solemn seasons when men are surprised with wounded consciences. 
p. 14.  4. Dial. The great torment of a wounded conscience, proved by Reasons and Examples. 
p. 20  5 Dial. sovereign uses to be made of the torment of a wounded conscience. 
page 30.  6. Dial. That in some cases more repentance must be preached to a wounded conscience. 
p. 36.  7. Dial. only Christ is to be applied to souls truly contrite. 
p. 43.  8. Dial. Answers to the objections of a wounded conscience, drawn from the grievousness of his sins. 
p. 50.  9 Dial. Answers to the objections of a wounded conscience drawn from the slightness of his Repentance. 
p. 59  10. Dial. Answers to the objections of a wounded conscience, drawn from the feebleness of his faith. 
p. 72.  11. Dial. God alone can satisfy all objections of a wounded conscience. 
p. 76.  12. Dial. Means to be used by wounded consciences, for the recovering of comfort. 
p. 81.  13. Dial. four wholesome counsels for a wounded conscience to practice. 
p. 95.  14. Dial. Comfortable meditations for wounded consciences to muse upon. 
p. 102  15. Dial. That is not always the greatest sin whereof a man is guilty, wherewith his conscience is most pained for the present. 
p. 111.  16. Dial. Obstructions hindering the speedy flowing of comfort into a troubled soul. 
p. 118.  17. Dial. What is to be conceived of their final estate who die in a wounded conscience without any visible comf●…rt; 
p. 124.  18 Dial. Of the different time and manner of the coming of comfort to such who are healed of a wounded conscience. 
p. 134.  19 Dial. How such who are completely cured of a wounded conscience, are to demean themselves. 
p. 140  20. Dial. Whether one cured of a wounded con●…cience, be subject to a relapse. 
p. 147.  21. Dial. Whether it be lawful to pray for, or to pray against, or to praise God for a wounded conscience. 
p. 152.    

THE CAUSE & CURE OF A wounded Conscience.  

I. Dialogue. What a wounded Conscience is, wherewith the Godly and Reprobate may be tortured.  Timotheus. 
SEeing the best way never to know a wounded Conscience, by woeful experience, is speedily to know it by a sanctified consideration thereof: Give me (I pray you) the description of a wounded Conscience, in the highest degree thereof.  Philologus. 
It is a Conscience frighted at the sight of 
* Psa. 38. 3  sin, and weight of God's wrath, even unto the despair of all pardon, during the present Agony.  Tim. 
Is there any difference betwixt a broken 
* Psal. 51. 17.  spirit, and a wounded Conscience, in this your acception?  Phil. 
Exceeding much: for a broken spirit is to be prayed and laboured for, as the most healthful and happy temper of the soul, letting in as much comfort, as it leaks out sorrow for sin: Whereas a wounded conscience is a miserable malady of the mind, filling it for the present with despair.  Tim. 
In this your sense, is not the conscience wounded every time that the soul is smitten with guiltiness for any sin committed?  Phil. 
God forbid: otherwise his servants would be in a sad condition, as in the case of David 
* 1▪ Sam. 24. 5.  smitten by his own heart, for being (as he thought) overbold with God's Anointed, in cutting off the skirt of Saul's garment; such hurts are presently healed by a plaster of Christ's blood, applied by faith, and never come to that height to be counted and called wounded c●…nsciences.  Tim. 
Are the godly, a●… well as the wicked, subject to this malady?  Phil. 
Yes verily: Vessels of honour as well as vessels of wrath in this world, are subject to the knocks and br●…ises of a wounded conscience. A patient Job, p●…ous David, faithful Paul may be vexed therewith no less than a cursed Cain, perfidious Achit●…phil, or treacherous Judas.  Tim. 
What is the difference betwixt a wounded conscience in the godly, and in the reprobate?  Phil. 
None at all; oft times in the party's apprenensions, both (for the time being) conceiving their estates equally desperate; little, if any, in the wideness and anguish of the wound itself, which (for the time) may be as tedious and torturing in the godly, as in the wicked.  Tim. 
How then do they differ?  Phil. 
Exceeding much in God's intention, gashing the wicked, as Malefactors, out of Justice, but lancing the godly, out of love, as a Surgeon his Patients. Likewise they differ in the issue and event of the wound, which ends in the eternal confusion of the one, but in the correction & amendment of the other.  Tim. 
Some have said, that in the midst of their pain, by this mark they may be distinguished, because the Godly, when wounded, complain most of their sins, and the wicked of their sufferings.  Phil. 
I have heard as much; But dare not lay too much stress on this slender sign, (to make it generally true) for fear of failing. For sorrow for sin, and sorrow for suffering, are oft times so twisted and interwoven in the same person, yea in the same sigh and groan, that sometimes it is impossible for the party himself so to separate and divide them in his own sense and feeling, as to know which proceedeth from the one and which from the other. Only the All-seeing Eye of an infinite God is able to discern and distinguish them.  Tim. 
Inform me concerning the Nature of Wounded Consciences in the wicked.  Phil. 
Excuse he herein: I remember a Passage in S. 
* angelicum vulnus ver●… medicus qualiter factum sit indicare noluit, dum illud postea curare non destinavit. De mirab.. Scrip●…. lib. 1. c. 2.  Augustine, who inquired what might be the cause that the fall of the angels is not plainly set down in the Old Testam. with the manner and circumstances thereof, resolveth it thus: God, like a wise Surgeon, would not open that wound which he never intended to cure: Of whose words thus far I make use, that as it was not according to God's pleasure to restore the Devils, so it being above man's power to cure a wounded conscience in the wicked, I will not meddle with that which I cannot mend: only will insist on a wounded conscience i●… God's children, where, by God's blessing, one may be the instrument, to give some ease, and remedy unto their disease.   

II. Dialogue. What use they are to make thereof, who neither hitherto were (nor haply hereafter spall be) visited with a wounded Conscience.  Tim. 
ARe all God's Children, either in their life or at their death, visited with a wounded Conscience?  Phil. 
O no: God inviteth many, with his Golden sceptre, whom he never bruiseth with his r●…d of iron. Many, neither in their conversion, nor in the sequel of their lives, have ever felt that pain in such a manner and measure, as amounteth to a wounded conscience.  Tim. 
Must not the pangs in their travel of the new-birth be painful unto them?  Phil. 
Painful, but in different degrees. The Blessed Virgin Mary (most hold) was delivered without any pain; `as well may that child be borne without sorrow, which is conceived without sin. The women of Israel were sprightful and lively, unlike the Egyptians. 
* Exod. 1. 19  The former favour none can have, in their spiritual travel; the latter some receive, who though other whiles tasting of legal frights and fears, yet God so 
* Psal. 21. 3.  preventeth them with his blessings of goodness, that they smart not so deeply therein as other men.  Tim. 
Who are those which commo●…ly have such gentle usage in their conversion?  Phil. 
Generally such, who never were notoriously profane, and have had the benefit of godly education from pious parents. In some Corporations, the sons of freemen, bred under their Fathers in their Profession, may set up and exercise their father's Trade, without ever being bound Apprentices thereunto. Such children whose parents have been Citizens of new 
* Gal. 4. 26.  Jerusalem, and have been bred in the mystery 
Eph. 2. 19  of godliness, oftentimes are 
Heb. 12. 22▪  entered into Religion without any spirit of bondage seizing upon them, a great benefit and rare blessing, where God in his goodness is pleased to bestow it.  Tim. 
What may be the reason of God's so different dealing with his own Servants, that some of them are so deeply, and others not at all afflicted with a wounded conscience?  Phil. 
Even so Father, because it pleaseth thee. Yet in humility these Reasons may be assigned, 1. To show himself a free Agent, not confined to follow the same precedent, and to deal with all as he doth with some. 2. To render the prospect of his proceedings the more pleasant to their fight, who judiciously survey it, when they meet with so much diversity and variety therein. 3. That men being both ingorant when, and uncertain whether or not, God will vi●…it them with wounded consciences, may wait on him with humble hearts, in the work of their salvation, looking as the Eyes of the 
* Psa. 123. 2▪  servants to receive Orders from the hand of their Master, but what, when, and how they know not, which quickens their daily expectations, and diligent dependence on his pleasure.  Tim. 
I am one of those, whom God hitherto hath humbled with a wounded Conscience: give me some instruction for my behaviour.  Phil. 
First be heartily thankful to God's infinite goodness, who hath not dealt thus with every one. Now because Repentance hath two parts, Mourning, and mending, or Humiliation, and Reformation, the more God hath abated thee, in the former, out of his gentleness, the more must thou increase in the latter, out of thy Gratitude. What thy Humiliation hath wanted of other men, in the depth thereof, let thy Reformation make up in the breadth thereof, spreading into an universal Obedience unto all God's commandments. Well may he expect more work to be done by thy Hands, who hath laid less Weight to be borne on thy Shoulders.  Tim. 
What other use must I make of God's kindness unto me?  Phil. 
You are bound the more patiently to bear all God's rods, poverty, sickness, disgrace, captivity, &c. seeing God hath freed thee from the stinging scorpion of a wounded conscience.  Tim. 
How shall I demean myself for the time to come?  Phil. 
Be not high minded, but fear; for thou canst not infallibly infer, That because thou hast not hitherto, hereafter thou shalt not taste of a wounded conscience.  Tim. 
I will therefore for the future with continual fear, wait for the coming thereof.  Phil. 
Wait not for it with servile fear, but watch against it with constant carefulness. There is a slavish fear to be visited with a wounded conscience, which fear is to be avoided, for it is opposite to the free spirit of Grace, derogatory to the goodness of God in his Gospel, destructive to spiritual joy, which we ought always to have, and dangerous to the soul wrecking it with anxieties, and unworthy suspicions. Thus to fear a wounded conscience, is in part to feel it, antidating one's misery, and tormenting himself before the time, seeking for that he would be loath to find: like the wicked in the 
* Luke 21. 26.  Gospel, of whom it is said, men's hearts failing them for fear, and looking for those things which are coming. Far be such a fear from thee, and all good Christians.  Tim. 
What fear then is it, that you so lately recommended unto me?  Phil. 
One consisting in the cautions avoiding of all causes and occasions of a wounded conscience, conjoined with a confidence in God's goodness, that he will either preserve us from, or protect us in the torture thereof; and if he ever sends it, will sanctify it in us, to his Glory, and our Good. May I, you, and all God's servants, ever have this noble fear (as I may term it) in our hearts.   

III. Dialogue. Three solemn seasons when men are surprised with wounded consciences.  Tim. 
WHat are those times, wherein men most commonly are assaulted with wounded consciences?  Phil. 
So bad a guest may visit a man at any hour of his life: For no season is unseasonable for God to be just, Satan to be mischievous, and sinful man to be miserable; yet it happeneth especially at three principal times.  Tim. 
Of these, which is the first?  Phil. 
In the twilight of a man's conversion, in the very conflict and combat betwixt nature and Innitiall grace. For than he that formerly slept in carnal security, is awakened with his fearful condition: God, as he saith, Psal. 50. 21. setteth his sins in order before his eyes. Inprimis, the sin of his conception. Item, the sins of his childhood. Item, of his youth. Item, of his man's estate, &c. Or, Inprimis, sins 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. He committed sins confusedly, huddling them up in heaps, but God sets them in order, and methodizeth them to his hand.  Tim. 
Sins thus set in order must needs be a terrible sight.  Phil. 
Yes surely, the rather because the Metaphor may seem taken from setting an Army in battle array. At this conflict in his first conversion, Behold a troup of sins cometh, and when God himself shall marshal them in Rank and File, what guilty conscience is able to endure the furious charge of so great and well ordered an Army?  Tim. 
Suppose the party dies before he be completely converted in this twilight condition, as you term it, what then becomes of his soul, which may seem too good to dwell in outer darkness with devils, and too bad to go to the God of light?  Phil. 
Your supposition is impossible. Remember our discourse only concerneth the godly. Now God never is Father to abortive children, but to such who according to his appointment shall come to perfection.  Tim. 
Can they not therefore die in this interim, before the work of Grace be wrought in them?  Phil. 
No verily: Christ's 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 confess God's children mortal, but all the power of devil or man may not, must not, shall not, cannot kill them before their conversion, according to God's election of them to life, with must be fully accomplished.  Ti: 
What is the 2. solemn time, wherein wounded consciences assault men?  Phil. 
After their conve●…sion completed, 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.  Tim. 
Which is the third, and last time, when wounded Consci●…nces commonly walk abroad?  Phil. 
When men lie on their deathbeds, Satan must now roar, or else for ever hold his peace: roar he may afterwards with very anger to vex himself, not with any hope to hurt us. There is mention in Scripture of an evil day; which is most appliable to the time of our death. We read also of an hour of 
* Revel. 3. 10.  temptation; and the 
* Isa. 58. 7.  Prophet tells us there is a moment, wherein God may seem to for sake us. Now Satan being no less cunning to find out, then careful to make use of his time of advantage, in that moment of that hour of that day, will put hard for our souls, and we must expect a shrewd parting blow from him.  Tim. 
Your doleful prediction disheartens me, for fear I be foiled in my last encounter.  Phil. 
Be of good comfort: through Christ we shall be victorious, both in dying and in death itself. Remember God's former favours bestowed upon thee. Indeed wicked men, from premises of God's power collect a conclusion of his weakness, Psal. 78. 20. Behold be smote the Rock, that the water's 〈◊〉 out, and the streams over-flowed: can he give Bread also? can ●…e provide Flesh for his people? But God's children 
* 1 Sam. 17. 36.  by better logic, ●…rom the prepositions of God's former preservations, infer his power 
2 Cor. 1. 10  and pleasure to protect them for the future. Be assured, that God which hath been the God of the mountains, and made our mountains 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.   

IV. Dialogue. The great torment of a wounded conscience, proved by Reasons and Examples.  Tim. 
IS the pain of a wounded Conscience so great as is pretended?  Phil. 
God 
* Prov. 18. 14.  saith it, we have seen 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.  Tim. 
Whence comes this wound to be so great and grievous?  Phil. 
Six Reasons may be assigned thereof. The first drawn from the heaviness 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 Satan, but in a wounded Conscience, he enters the Lists immediately with God himself.  Tim. 
Whence is the second Reason fetched?  Phil. 
From the 
* Heb. 4. 12  sharpness of the Sword, wherewith the wound is made, being the Word of God, and the keen threatenings 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. man's heart is full of windings, turnings and doublings, to shift and shun the stroke thereof if possible, but this sword meets them wheresoever they move, it fetcheth and finds them out, it haunts and hunts them, forbidding them during their Agony, any entrance into the Paradise of one comfortable thought.  Tim. 
Whence is the third Reason derived?  Phil. 
From the tenderness of the Part itself which is wounded; the Conscience being one of the eyes of the soul, sensible of the smallest hurt. And when that calum, Schirrus or Inerustation drawn over it by nature, and hardened by custom in sin, is once 〈◊〉 off, the Conscience becomes so pliant and supple, that ●…he least imaginable touch is painf●…ll 〈◊〉 it.  Tim. 
What is the fourth Reason?  Phil. 
The Folly of the Patient: who being stung, hath not the wisdom to look up to Christ, the Brazen Serpent but tormenteth himself with his own activity. It was threatened to 
* Jer. 20. 4.  Pashur, I will make thee a terror to thyself: So fareth it with God's best Saint during the fit of his perplexed Conscience; Heareth he his own voice, he thinketh, this is that which so often hath sworn, lied, talked vainly, wanton, wickedly; his voice is a terror to himself. Seeth he his own eyes in a glass, he presently apprehends, these are those which shot forth so many envious, covetous, amorous Glances, his eyes are a terror to himself. Sheep are observed to fly without cause, scared, (as some say) with the sound of their own feet: Their feet knack, because they fly, and they fly, because their feet knack, an emblem of God's Children in a wounded Conscience, self-fearing, self▪ frighted.  Tim. 
What is the fift Reason which makes the pain so great?  Phil. 
Because Satan rak●…s his claws in the reeking blood of a wounded Conscience. Belzebub the devil's name signifieth in Hebrew the Lord of flies; which excellently intimates his nature and employment: flies take their selicity about sores and galled Backs, to infest and inflame them. So Satan no sooner discovereth (and that Bird of Prey hath quick sight) a soul terrour-struck, but thither he hasts, and is busy to keep the wound raw, there he is in his throne to do mischief.  Tim. 
What is the sixt and last Reason why a wounded Conscience is so great a torment?  Phil. 
Because of the impotency and invalidity of all earthly receipts to give ease thereunto. For there is such a gulf of disproportion betwixt a Mind-malady and Bodymedicines, that no carnal, corporal comforts can effectually work thereupon.  Tim. 
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.  Phil. 
Indeed if the wound be in the spirits, (those cursiters betwixt soul and body) to recover their decay or consumption, wine may usefully be applied: but if the wound be in the spirit in Scripture phrase, all carnal, corporal comforts are utterly in vain.  Tim. 
Me thinks merry company should do much to refresh him.  Phil. 
Alas, a man shall no longer be welcome in merry company, than he is able to sing his Part in their jovial Consort. When a hunted deer runs for safeguard amongst the rest of the Herd, they will not admit him into their company, but beat him off with their horns, out of principles of self-preservation, for fear the Hounds, in pursuit of him, fall on them also. So hard it is for Man or Beast in misery to find a faithful friend. In like manner, when a knot of Bad-good-fellowes perceive one of their society dogged with God's terrors at his heels, they will be shut of him as soon as they can, preferring his room, and declining his company, lest his sadness 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 Satan seeks to widen, and no worldly plaster can cure the wound, it sufficiently proves a wounded conscience to be an exquisite torture.  Tim. 
Give me I pray an example hereof.  Phil. 
When Adam had eaten the forbidden fruit, he tarried a time in Paradise, but took no contentment therein. The sun did shine as bright, the Rivers ran as clear as ever before, Birds sang as sweetly, Beasts played as pleasantly, Flowers smelled as fragrant, Herbs grew as fresh, Fruits flourished as fair, no Puntilio of Pleasure was either altered or abated. The objects were the same, but Adam's eyes were otherwise, his nakedness stood in his light; a thorn of guiltiness grew in his heart, before any thistles sprang out of the ground; which made him not to seek for the fairest fruits to fill his hunger, but the biggest leaves to cover his nakedness. Thus a wounded conscience is able to unparadise Paradise itself.  Tim. 
Give me another instance.  Phil. 
CHRIST Jesus our Saviour, he was blinded, buffeted, scourged, scoffed at, had his hands and feet nailed on the cross, and all this while said nothing. But no sooner apprehended he his Father deserting him, groaning under the burden of the sins of mankind imputed unto him, but presently the lamb, (who hitherto dumb before his shearer opened not his mouth) for pain began to bleat, My God, my God, why hast thou forsaken me?  Tim. 
Why is a wounded conscience by David resembled to arrows, 
* Psa. 38. 2  Thine arrows stick fast in me?  Phil. 
Because an Arrow (especially if barbed) rakes & rents the flesh the more, the more mettle the wounded party hath to strive and struggle with it: and a guilty conscience pierceth the deeper, whilst a stout stomach with might and main seeketh to out-wrastle it.  Tim. 
May not a wounded conscience also work on the body, to hasten and heighten the sickness thereof?  Phil. 
Yes verily, so that there may be employment for 
* Col. 4. 14.  Luke, the beloved physician, (if the same person with the Evangelist) to exercise both his professions: But we meddle only with the malady of the mind, abstracted from any bodily indisposition.   

V. Dialogue. sovereign uses to be made of the torment of a wounded conscience.  Tim. 
SEeing the torture of a wounded conscience is so great, what use is to be made thereof?  Phil. 
Very much. And first, it may make men sensible of the intolerable pain in Hell fire. If the mouth of the fiery furnace into which the children were cast, was so hot, that it burned those which approached it, how hot was the furnace itself? If a wounded conscience, the suburbs of Hell, be so painful, oh how extreme is that place, where the worm never dyeth, and the fire is never quenched?  Tim. 
Did our roaring boys (as they call them) but seriously consider this, they would not wish GOD damn THEM, and GOD CONFOUND THEM so frequently as they do.  Phil. 
No verily: I read in Theodoret of the ancient Donatists, that they were so ambitious of martyrdom, (as they accounted it) that many of them meeting with a young Gentleman requested of him, that he would be pleased to kill them. He, to confute their folly, condescended to their desire, on condition, that first they would be contented, to be all fast bound: which being done, accordingly he took order that they were all soundly whipped, but saved their lives. In application: When I hear such Riotous youths wish that God would damn or Confound them, I hope God will be more merciful, then to take them at their words, and to grant them their wish; only I heartily desire that he would be pleased, sharply to scourge them, and soundly to lash them with the frights & terrors of a wounded conscience. And I doubt not, but that they would so ill like the pain thereof, that they would revoke their wishes, as having little list, and less delight to taste of hell hereafter.  Tim. 
What other use is to be made of the pain of a wounded Conscience?  Phil. 
To teach us seasonably to prevent, what we cannot possibly endure. Let us shun the smallest sin, lest if we slight and neglect it, it by degrees fester and gangrene into a wounded conscience. One of the bravest 
* Sir Tho. Norris, President of Munster, ex levi vul●…ere neglecto sublatus. Cambdens Elizab. An. 1641.  spirits that ever England bred, or Ireland buried, lost his life by a light hurt neglected; as if it had been beneath his high mind to stoop to the dressing thereof, till it was too late. Let us take heed the stoutest of us be not so served in our souls. If we repent not presently of our sins committed, but carelessly contemn them, a scratch may quickly prove an Ulcer; the rather, because the flesh of our mind, if I may so use the Metaphor, is hard to heal full of choleric & corrupt humours, and very ready to rankle.  Tim. 
What else may we gather for our instruction from the torture of a troubled mind?  Phil. 
To confute their cruelty, who out of sport or spite, willingly and wittingly wound weak consciences; like those uncharitable 
* 1 Cor. 8. 12.  Corinthians, who so far improve their liberty in things indifferent, as thereby to wound the consciences of their weak brethren.  Tim. 
Are not those Ministers too blame, who, mistaking their message, instead of bringing the gospel of Peace, fright people with legal terrors into despair?  Phil. 
I cannot commend their discretion, yet will not condemn their intention herein. No doubt their d●…sire and design is pious, though they err in the pursuit and prosecution thereof, casting down them whom they cannot raise, and conjuring up the Spirit of Bondage which they cannot allay again: Wherefore it is our wisest way, to interweave promises with threatenings, and not to leave open a pit of despair, but to cover it again with comfort.  Tim. 
Remaineth there not as yet, another use of this poi●…t?  Phil. 
Y●…s, to teach us to pity and pray for those that have afflicted Consciences, not like the wicked, 
* ●…sa'. 69. 26.  who persecute those whom God hath smitten, and talk to the grief of such whom he hath wounded.  Tim. 
Yet Eli was a good man, who notwithstanding censured 
* 1 Sam. 1. 13. 14.  Hannah, a woman of a sorrowful spirit, to be drunk with Wine.  Phil. 
Imitate not Eli in committing, but amending his fault. Indeed his dim eyes could see drunkenness in Hannah where it was not, & could not see sacrilege & Adultery in his own sons, where they were. Thus those who are most indulgent to their own, are most censorious of others. But Eli afterwards perceiving his error, turned tho condemning of Ha●…nah into praying for her. In like manner, if in our passion we have prejudiced, or injured any wounded Consciences, in cold blood let us make them the best amends and reparation.   

VI. Dialogue. That in some cases more Repentance must be preached to a wounded Conscience.  Tim. 
SO much for the malady, now for the Remedy. Suppos●… you come to a wounded Conscience, what counsel will you prescribe him?  Phil. 
If after hearty prayer to God for his direction, he appeareth unto me, as yet, not truly penitent, in the first place I will press a deeper degree of Repentance upon him.  Tim 
O miserable Comforter! more sorrow still! Take heed your eyes be not put out with that smoking Flax, you seek to quench, and your fingers wounded with the splinters of that bruised Reed you go about to break.  Phil. 
Understand me Sir. Better were my tongue spit out of my mouth, then to utter a word of grief to drive them to despair, who are truly contrite. But on the other side, I shall betray my trust, and be found an unfaithful dispenser of Divine mysteries, to apply comfort to him who is not ripe and ready for it.  Tim. 
What harm wol●…d it do?  Phil. 
Raise him for the present, and ruin him, without God's greater mercy for the future. For comfort daubed on, on a foul soul, will not stick long upon it: And instead of pouring in, I shall spill the precious oil of God's mercy. Yea I may justly bring a Wounded Conscience upon myself, for dealing deceitfully in my stewardship.  Tim. 
Is it possible one may not be ●…oundly humbled, and yet have a wounde●… Conscience?  Phil. 
Most possible: For a wounded Conscience is often inflicted as a punishment for lack of true Repentance: great is the difference betwixt a man's being frighted at, and humbled for his sins. One may passively be cast down by God's terrors, and yet not willingly throw himself down, as he ought, at God's footstool.  Tim. 
Seeing his pain is so pitiful as you have formerly proved; why would you add more grief unto him?  Phil. 
I would not add grief to him, but alter grief in him; making his ●…orrow, not greater, but better. I would endeavour to change his dismal, doleful dejection, his hid●…s, and horrible heaviness, his bitter exclamations, which seem to me much mixed in him, with Pride, impatience, and impen●…tence, into a willing submission to God's pleasure, and into a kindly, gentle, tender gospel-repentance, for his sins.  Tim. 
But there are some now adays who maintain that a Child of God after his first conversion, needeth not any new repentance for sin all the days of his life.  Phil. 
They derend a grievous and dangerous error. Consider what two petitions Christ coupleth together in his Prayer: When my Body which every day is hungry, can live without God's giving it daily Bread, then and no sooner shall I believe, that my soul, which daily sinneth, can spiritually live, without God's forgiving it its Trespasses.  Tim. 
But such allege, in proof of their opinion, that a man hath his person justified before God, not by pieces and parcels, but at once and for ever in his conversion.  Phil. 
This being granted doth not favour their error. We confess God finished the Creation of the world, and all therein in six days, and then rested from that work, yet so, that his daily preserving of all things by his providence, may ●…till be accounted a constant and continued Creation. We acknowledge in like manner, a Child of God justified at once in his conversion, when he is fully and freely estated in God's favour. And yet seeing every daily sin by him committed, is an aversion from God, and his daily Repentance a conversion to God, his justification in this respect, may be conceived intrirely continued all the days of his life.  Tim. 
What is the difference betwixt the first Repentance, and this renewed Repentance?  Phil. 
The former is as it were the putting of life into a dead man, the latter the recovering of a sick man from a dangerous swound; by the former, sight to the blind is simply restored, and eyes given him; in the latter, only a film is removed, drawn over their eyes, and hindering their actual sight. By the first we have a right title to the kingdom of Heaven: by our second repentance, we have a new claim to Heaven, by virtue of our old title. Thus these two kinds of repentance may be differenced and distinguished, though otherwise they meet and agree in general qualities: both having sin for their Cause, sorrow for their Companion, and pardon for their consequent and effect.  Tim. 
But are not God's Children after committing of grievous sins, and before their renewing their repentance remain still heirs of Heav●…, married to Christ, and citizens of the new Jerusalem?  Phil. 
Heirs of Heaven, they are, but disinheritable for their m●…demeanour. Married still to Christ, but deserving to be divorced for their adulteri●…. Citizens of Heaven, but yet outlawed, so that they can recover no right, and receive no benefit, till their out-lawry be reversed.  Tim. 
Where doth God in Scripture enjoin this second Repentance on his own Children?  Phil. 
In several places. He threatneth the 
* Rev. 2. 5.  Church of Ephesus (the best of the seven) which removing the candlestick from them, except they repent: and Christ telleth his own disciples, true converts before, but then guilty of Ambitious thoughts, that 
* Mat. 18. 3  except ye be converted ye shall not enter into the kingdom of Heaven. Here is conversion after conversion, being a solemn turning from some particular sin; in relation to which it is not absurd to say, that there is justification after justification; the latter as following in time, so flowing from the former.   

VII. Dialogue. only Christ is to be applied to souls truly contrite.  Tim. 
BUt suppose the Person in the Ministers apprehension heartily humbled for sin, what then is to be done?  Phil. 
No Corrosives, all cordials; no vinegar, all oil; no Law, all gospel must be presented unto him. Here blessed the lips, yea beautiful the feet of him that bringeth the tidings of peace. As 
* 2 Kings 4. 34.  Elisha, when reviving the son of the Shunamite laid his mou●…h to the mouth of the Child. So the gaping orifice of Christ's wounds must spiritually by preaching, be put close to the mouth of the wounds of a conscience: happy that skilful Architect, that can show the sick man, that the 
* Zacha. 4. 7.  Head stone of his spiritual building, must be laid with shouts, crying Grace, grace.  Tim. 
Which do you count the headstone of the Building, that which is first or last laid?  Phil. 
The foundation is the headstone in honour, the top-stone is the headstone in height. The former the headstone in strength, the latter in stature. It seemeth that God's spirit, of set purpose▪ made use of a doubtful word, to show that the whole fabric of our salvation, whether as founded, or as finished, is the only work of God's grace alone. Christ is the Alpha and Omega thereof, not excluding all the letters in the Alphabet interposed.  Tim. 
How must the minister preach Christ to an afflicted conscience?  Phil. 
He must crucify him before his eyes, lively setting him forth, naked, to clothe him; wounded, to cure him; dying, to save him. He is to expound and explain unto him, the dignity of his person, preciousness of his blood, plenteousness of his mercy, in all those loving relations, wherein the Scripture presents him: A kind Father to a prodicall Child, a careful Hen to a scattered Chicken, a good Shepherd that bringeth his lost Sheep back on his shoulders.  Tim. 
Spare me one question, why doth he not drive the sheep before him, especially seeing it was lively enough to lose itself?  Phil. 
First, because though it had wildness too much to go astray, it had not wisdom enough to go right. Secondly, because probably the ●…lly sheep, had tired itself with wandering; Habbabuk 2. 13. the people shall weary themselves for very vanity, and therefore the kind shepherd brings it home on his own shoulders.  Tim. 
Pardon my interruption, and proceed, how Christ is to be held forth.  Phil. 
The latitude and extent of his love, his invitation without exception, are powerfully to be pressed; every one that thi●…teth, all ye that are heavy laden, whosoever believeth, and the many promises of mercy are effectually to be tendered unto him.  Tim. 
Where are those promises in Scripture?  Phil. 
Or rather, where are they not? for they are harder to be missed, then to be met with. Open the Bible (as he 
* 1 King: 22.  drew his bow in Battle) at adventur●…s▪ If thou lightest on an historical place, behold Precedents; if on a doctrinal, Promises of comfort. For the larter, observe these particulars, Gen. 3. 15. Exo. 33. 6. Isa. 40. 1. Isa. 54. 11. Mat. 11. 28. Mat. 12. 20. 1 Cor. 10. 13. Heb. 13▪ 5. &c.  Tim. 
Are these more principal places of consolation, than any other in the Bible?  Phil. 
I know there is no choosing, where all things are choicest: Whosoever shall select some pearls out of such a heap, shall leave behind as precious as any he takes, both in his own and others' judgement; yea which is more, the same man at several times may in his apprehension prefer several promises as best, formerly most affected with one place, for the present more delighted with another; and afterwards conceiving comfort therein not so clear, choose other places as more pregnant, and pertinent to his purpose. Thus God orders it, that divers men (and perchance the same man at different times) make use of all his promises, gleaning and gathering comfort, not only in one furrow, Land, or furlong▪ but as it's scattered clean through the whole field of the Scripture.  Tim. 
Must Ministers have varie●…y of several comfortable promises?  Phil. 
Yes surely: such Masters of the Assembly being to enter and fasten consolation in an afflicted soul, need have many nails provided aforehand, that if some for the present, chance to drive untowardly, as splitting, going awry, turning crooked or blunt, they may have others in the room thereof.  Tim. 
But grant, Christ held out never so plainly, pressed never so powerfully, yet all is in vain, except God inwardly with his spirit persuade the wounded Conscience to believe the Truth of what he saith.  Phil. 
This is an undoubted Truth, for one may lay the Bread of Life on their trencher, and cannot force them to feed on it. One may bring them down to the spring of life, but cannot make them drink 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 King's evil, I kill and make alive, I wound and I heal, neither is there any that can deliver out of my hand.   

VIII. Dialogue. Answers to the objections of a wounded Conscience drawn from the grievousness of his sins.  Tim. 
GIve me leave now Sir to personate & represent a wounded Conscience, and to allege and enforce such principal objections wherewith generally they are grieved.  Phil. 
With all my heart, and God bless my endeavours in answering them.  Tim. 
But first I would be satisfied how it comes to pass, that men in a wounded Conscience have their parts so presently improved. The Jews 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 subtle on a sudden to oppose with that advantage, and vehemency, that it would puzzle a good and grave Divine to answer them?  Phil. 
Two Reasons may be rendered thereof. 1. Because a man in a diste●…per, is stronger than when he is in his perfect health. What Samson's are some in the fit of a fever? 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 soul, every string thereof is strained to the height, and a man becomes more than himself to object against himself in a fit of despair.  Tim. 
What is the other Reason?  Phil. 
Satan himself, that subtle sophister assisteth them. He forms their Arguments, frames their objections, fits their distinctions, shapes their evasions; and this discomforter (Aping God's 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 aforehand to assist them, being sure, they shall have Hell itself to oppose them.  Tim. 
To come now to the objections, which afflicted Consciences commonly make: they may be reduced to three principal Heads. Either drawn from the greatness and grievousness of their sins, or from the slightness and lightness of their repentance, or from th●… faintness & feebleness of their faith. I begin with the objections of the first form.  Phil. 
I approve your method I p●…ay proceed.  Tim. 
First Sir, even since my conversion, I have been guilty of many grievous sins, and (which is worse) of the same sin 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 refallen into the same offence.  Phil. 
All this is answered in God's Promise in the 
* Isaiah 1. 18.  Prophet, Though your sins be as scarlet, I will make them as snow. Consider how the Tyrian scarlet was died, not overly dipped, but throughly drenched in the liquour, that coloured it, as thy soul in custom of sinning. Then was it taken out for a time, and dried, put in again, soaked, and sodden the second time in the fat; called therefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, twice died; as thou complainest thou hast been by relapsing into the same sin. Yea the colour so incorporated into the cloth not drawn over, but diving into the very heart of the wool, that rub a scarlet rag on what is white, and it will bestow a reddish tincture upon it: As perchance thy sinful practice, and precedent, have also infected those which were formerly good, by thy badness. Yet such scarlet sins so solemnly and substantially coloured, are easily washed white in the blood of our Saviour.  Tim. 
But, Sir, I have sinned against most serious resolutions, yea against most solemn vows which I have made to the contrary.  Phil. 
Vow-breaking, though a grievous sin, is pardonable on unfeigned repentance. If thou hast broken a Vow, t●…e a knot on it, to make it hold together again. It is spiritual thrift, and no misbecoming baseness, to piece and joint 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 entire continuation, yet by a constant successive renovation thereof. Thus 
* Compare Gen. 28. 20. with Gen. 35. 1  Jacob renewed his neglected vow of going to Bethel; And this must thou do, reinforce thy broken vows, if of moment, and material.  Tim. 
What mean you by the addition of that clause, if of moment and material?  Phil. 
To deal plainly. I dislike many vows men make, as of reading just so much, and praying so often every day, of confining themselves to such a strict proportion of meat, drink, sleep, recreation, &c. Many things may be well done, which are ill vowed. Such particular vows men must be very sparing how they make. First, because they savour somewhat of will-worship. Secondly, small glory accrues to God thereby. Thirdly, The dignity of vows are disgraced by descending to too trivial particulars. Fourthly, Satan hath ground given him to throw at us, with a more steady aim. Lastly, such vows, instead of being cords to tie us faster to God, prove knots to entangle our Consciences: Hard to be kept, but oh! how heavy when broken? Wherefore setting such vows aside, let us be careful with David, to keep that grand and general vow, 
* Psal. 119 106.  I have sworn, and I will perform it, that I will keep thy righteous judgements.  Tim. 
But Sir I have committed the sin against the holy Ghost, which the Saviour of mankind pronounceth unpardonable, and therefore all your counsels and comforts unto me are in vain.  Phil. 
The devil, the father of lies, hath added this lie to those, which he hath told before, in persuading thee, thou hast committed the sin against the holy Ghost. For that sin is ever attended with these two symptoms. First, the party guilty thereof never grieves for it, nor conceives the least sorrow in his heart, for the sin 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 truly say, that thy sins are a burden unto thee, that thou dost desire forgiveness, and wouldest give any thing, to compass and obtain it; be of good comfort, thou hast not as yet, and by God's Grace, never shalt, commit that unpardonable offence. I will not define how near thou hast been unto it. As David said to Jonathan, there is not a hair's breadth betwixt death and me: So it may be thou hast m●…st it very narrowly, but assure thyself, thou art not as yet guilty thereof.   

ix.. Dialogue. Answers to the objections of a wounded Conscience drawn from the slightness of his Repentance.  Tim. 
I believe my sins are pardonable in themselves, but alas my stony Heart is such, that it cannot relent and repent, and therefore no hope of my Salvation.  Phil. 
Wouldest thou sincerely repent? thou dost repent. The women that came to embalm 
* Mark 16. 3.  Christ, did carefully forecast with themselves, Who shall role away the stone from the door of the sepulchre? Alas their frail, faint, feeble Arms were unable to remove such a weight. But what followeth? And when they looked, they saw that the stone was rolled away, for it was very great. In like manner, when a soul is truly troubled about the massy mighty burden of his stony heart interposed, hindering him from coming to Christ; I say when he is seriously and sincerely solicitous about that impediment, such desiring is a doing, such wishing is a working. Do thou but take care it may be removed, and God will take order it shall be removed.  Tim. 
But Sir I cannot weep for my sins; My eyes are like the pit wherein Joseph was put, there is no water in them, I cannot squeeze one tear out of them.  Phil. 
Before I come to answer your objection, I must premise a profitable observation. I have taken notice of a strange opposition betwixt the tongues and eyes of such as have troubled Consciences. Their tongues some have known (and I have heard) complain that they cannot weep for their sins, when at that instant their eyes have plentifully shed store of tears: not that they speak out of dissimulation, but distraction. So sometimes have I smiled at the simplicity of a Child, who being amazed, and demanded whether or no he could speak? hath answered, No. If in like manner at the sight of such a contradiction betwixt the words and deeds of one in the agony of a wounded Conscience, we should chance to smile, knew us not to jeer, but joy, perceiving the party in a better condition, than he conceiveth himself.  Tim. 
This your observation may be comfortable to others, but is impertinent to me. For as I told you I I have by nature such dry eyes that they will afford no moisture to bemoan my sins.  Phil. 
Then it is a natural defect, and no moral default, so by consequence a suffering and no sin, which God will punish. God doth not expect the cock should run water, where he put none into the cistern. Know also, their hearts may be fountains whose eyes are flints, and may inwardly bleed, who do not outwardly weep. Besides 
* Isa. 61. 3:  Christ was sent to preach Comfort, not to such only as weep, but mourn in Zion. Yea if thou canst squeeze out no liquour, offer to God the empty bottles; instead of tears, tender and present thy eyes unto him. And though thou be'st water-bound, be not wind-bound also, sigh, where thou canst not sob, and let thy Lungs do what thy eyes cannot perform.  Tim. 
You say something, though I cannot weep, in case I could soundly sorrow for my sins. But alas, for temporal losses and crosses, I am like R●…chell, ●…amenting for her children, and would not be comforted. But my sorrow for my sins is so small, that it appears none at all in proportion.  Phil. 
In the best Saints of God, their sorrow for their sins being measured with the sorrow for their sufferings, in one respect, will fall short of it, in another must equal it, and in a third respect doth exceed and go beyond it. Sorrow for sins falleth short of sorrow for sufferings, in loud lamenting or violent uttering itself in outward expressions thereof; as in roaring, wringing the hands, rending their hair, and the like. Secondly, both sorrows are equal in their truth and sincerity, both far from hypocrisy, free from dissimulation, real, hearty, cordial, uncounterfeited. Lastly, sorrow for sin exceeds sorrow for suffering, in the continuance and durableness thereof: the other like a land-flood, quickly come, quickly gone; this is a continual dropping or running river, keeping a constant stream. My sins, saith David, are ever before me; so also is the sorrow for sin in the soul of a child of God, morning, evening, day, night, when sick, when sound, feasting, fasting, at home, abroad, ever within him: This grief beginneth at his conversion, continueth all his life, endeth only at his death.  Tim. 
Proceed I pray in this comfortable point.  Phil. 
It may still be made plainer by comparing two diseases together, the toothache and consumption. Such as are troubled with the former, shriek and cry out, troublesome to themselves, and others, in the same and next roof; and no wonder, the mouth itself being plaintiff, if setting forth its own grievances to the full. Yet the toothache is known to be no mortal malady, having kept some from their beds, seldom sent them to their graves; hindered the sleep of many, hastened the death of few. On the other side, he that hath an incurable consumption saith little, cries less, but grieves most of all. Alas, he must be a good husband of the little breath left in his broken lungs, not to spend it in sighing, but in living, he makes no noise, is quiet, and silent; yea none will say, but that his inward grief is greater than the former.  Tim. 
How apply you this Comparison to my objection?  Phil. 
In corporal calamities, thou complainest more, like him in the tooch-ache, but thy sorrow for thy sin, like a Consumption, which lies at thy heart, hath more solid heaviness therein. Thou dost take in more grief for thy sins, though thou mayest take on more grievously for thy sufferings.  Tim. 
This were something if my sorrow for sin were sincere, but alas, I am but a hypocri●…e. There is 
* Isa. 14. 23  mention in the Proph●…t of God's bosom of destruction; now the trust of a hypocrite, Job 8. 14. is called a spider's web, here is my case, when God's bosom meets with the cobwebs of my hypocri●…e, I shall be swept into hell-fire.  Phil. 
I answer, first in general: I am glad to hear this objection come from thee, for self-suspition of hypocrisy, is a hopeful symptom of sincerity. It is a David that cries out, As for me I am poor and needy; but lukewarm Laodicea that braggeth, I am rich and want nothing.  Tim. 
Answer I pray the objection in particular.  Phil. 
Presently, when I have premised the great difference, betwixt a man's being a Hypocrite, and having some hypocrisy in him. Wicked men are like the Apples of 
* Solinus Polyhistor in Judea.  Sodom, seemingly fair, but nothing but ashes within, the best of God's Servants, like sound Apples, lying in a dusty loft, (living in a wicked world) gathering much dust about them, so that they must be rubbed or pared, before they can be eaten. Such notwithstanding are sincere, and by the following marks may examine themselves.  Tim. 
But some now adays are utter enemies to all marks of sincerity, counting it needless for Preachers to propound, or people to apply them.  Phil. 
I know as much; but it is the worst sign, when men in this nature hate all signs: But no wonder if the foundered horse, cannot abide the smith's pincers.  Tim. 
Proceed I pray in your signs of sincerity.  Phil. 
Art thou careful to order thy very thoughts, because the infinite searcher of the heart doth behold them? Dost thou freely and fully confess thy sins to God, spreading them open in his presence, without any desire or endeavour to deny, dissemble, defend, excuse, or extenuate them? Dost thou delight in an universal obedience to all God's laws, not thinking with the superstitious Jews, by over-keeping the fourth commandment, to make reparation to God for breaking all the rest? Dost thou love their persons and preaching best, who most clearly discover thine own faults and corruptions unto thee? Dost thou strive against thy vindicative nature, not only to forgive those who have offended thee, but also to wait an occasion with humility to fasten a fitting favour upon them? Dost thou love grace and goodness even in those, who differ from thee in point of opinion, and Civil controversies? Canst thou be sorrowful for the sins of others, no whit relating unto thee, merely because the Glory of a good God, suffers by their profaneness?  Tim. 
Why do you make these to be the signs of sincerity?  Phil. 
Because there are but two principles, which act in men's hearts, namely, nature and grace; or, as Christ distinguisheth them, Flesh, and blood, and our Father which is Heaven. Now seeing these actions, by us propounded, are either against or above nature, it doth necessarily follow, that where they are found, they flow from saving grace. For what is higher than the roof, and very Pinnacle, as I may say, of nature, cannot belower then the bottom and beginning of grace.  Tim. 
Per●…hance on serious search, I may make hard shift, to find some one or two of these signs, but not all of them in my heart.  Phil. 
As I will not bow to flatter any, so I will fall down as far as truth will give me leave, to reach comfort to the humble, to whom it is due. Know to thy further consolation, that where some of these signs truly are, there are more, yea all of them, though not so visible and conspicuous, but in a dimmer and darker degree. When we behold Violets, and Prim-Roses, fairly to flourish, we conclude the dead of the winter is past, though, as yet, no Roses, or July-flowers appear, which, long after, lie hid in their leaves, or lurk in their roots; but in due time will discover themselves. If some of these signs be above ground in thy sight, others are under ground in thy heart, and though the former started first, the other will follow in order: It being plain that thou art passed from death unto life, by this hopeful and happy spring of some signs in thy heart.   

X. Dialogue. Answers to the objection of a wounded Conscience, drawn from the feebleness of his faith.  Tim. 
BUt faith is that which must apply Christ unto us, whilst (alas!) the hand of my faith hath not only the shaking, but the dead Palsy; it can neither hold nor feel any thing.  Phil. 
If thou canst not hold God, do 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 Paul's apprehending of Christ, but Christ apprehending of Paul, doth the deed.  Tim. 
But I am sure my faith is not sound, because it is not attended with assurance of salvation. For I doubt (not to say despair) thereof. Whereas Divines hold, that the Essence of saving faith consists in a certainty to be saved.  Phil. 
Such deliver both a false, and dangerous doctrine; as the careless mother 
* 1 Kings 3 19  killed her little infant, for she over-laid it: So this opinion would press many weak faiths to death, by laying a greater weight upon them than they can bear, or God doth impose; whereas to be assured of salvation, is not a part of every true faith, but only an effect of some strong faiths, and that also not always, but at some times.  Tim. 
Is not certainty of salvation a part of every true faith?  Phil. 
No verily, much less is it the life and formality of faith, which consisteth only 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 God's mercy to save thy soul. Those that say that none have a sincere faith without a certainty of salvation, may with as much truth maintain, that none are the King's loyal Subjects, but such as are his Favourites.  Tim. 
Is then assurance of salvation a peculiar personal favour, indulged by God, only to some particular persons?  Phil. 
Yes verily: Though the salvation of all God's servants be sure in itself, yet is only assured to the apprehensions of some select people, and that at some times: For it is too fine fare for the best man to feed on every day.  Tim. 
May they that have this assurance, afterwards lose it?  Phil. 
Undoubtedly they may: God first is gracious to give it them, they for a time careful to keep it, then negligently lose it, then sorrowfully seek it. God again is bountiful to restore it, they happy to recover it, for a while diligent to retain it, than again foolish to forfeit it, and so the same changes in one's life time often, over, and over again.  Tim. 
But some will say, If I may be infallibly saved without this Assurance, I will never endeavour to attain it.  Phil. 
I would have covered my flowers, if I had suspected such spiders would have sucked them. One may go to heaven without this Assurance, as certainly, but not so cheerfully, and therefore prudence to obtain our own comfort, & piety to obey God's Command, obligeth us all to give diligence to make our calling and election sure, both in itself, and in our apprehension.   

XI. Dialogue. God alone can satisfy all objections of a wounded Conscience.  Tim. 
BUt, Sir, these your Answers are no whit satisfactory unto me.  Phil. 
An Answer may be satisfactory to the Objection, both in itself, and in the judgement of all unprejudiced Hearers, and yet not satisfactory to the Objecter, and that in two cases: First, when he is poss●…ssed with the spirit of peevishness and perverseness. It is lost labour to seek to feed and fill those, who have a greedy horseleech of cavilling in their heart, crying Give, give.  Tim. 
What is the second case?  Phil. 
When the bitterness of his soul is so great and grievous, that he is like the 
* Exo. 6. 9  Israelites in Egypt, which harkened not to Moses, for anguish of spirit, and for cruel Bondage. Now as those who have meat before them, and will not eat, deserve to starve without pity: so such are much to be bemoaned, who through some impediment in their mouth, throat, or stomach, cannot chaw, swallow or digest comfort presented unto them.  Tim. 
Such is my condition, what then is to be done unto me?  Phil. 
I must change my precepts to thee into prayers for thee, that ●…od would 
* Psal. 90. 14.  satisfy thee early with his mercy, that thou mayest rejoice. Ministers may endeavour it in vain, whilst they quell one scruple, they start another, whilst they fill one corner of a wounded Conscience with comfort, another is empty. Only God can so satisfy the soul, that each chink and cranny therein, shall be filled with spiritual joy.  Tim. 
What is the difference betwixt Gods, and man's speaking Peace to a troubled spirit?  Phil. 
Man can neither make him to whom he speaks, to hear what he saith, or believe what he hears. God speaks with authority, and doth both. His words give hearing to the deaf, and Faith to the infidel. When, not the Mother of Christ, but Christ himself, shall salute a sick soul with Peace be unto thee, it will leap for joy, as John the babe sprang, though imprisoned in the dark womb of his Mother. Thus the offender is not comforted, though many of the spectators, and under-officers tell him he shall be pardoned, until he hears the same from the mouth of the Judge himself who hath power and place to forgive him; and than his heart reviveth with comfort.  Tim. 
God send me such comfort: mean time, I am thankful unto you for the answers you have given me.  Phil. 
All that I will add is this. The lacedaemonians had a law, that if a bad man, or one disesteemed of the people, chanced to give good counsel, he was to stand by, and another, against whose person the people had no prejudice, was to speak over the same words, which the former had uttered. I am most sensible to myself of my own badness, and how justly I am subject to exception. Only my prayer shall be, that whilst I stand by, and am ●…ilent, God's Spirit which is free from any fault, and full of all perfection, would be pleased to repeat in thy heart, the selfsame answers I have given to your objections: And than what was weak, shallow and unsatisfying, as it came from my mouth, shall and will be full, powerful, and satisfactory, as reinforced in thee, by God's Spirit.   

XII. Dialogue. means to be used by wounded Consciences, for the recovering of comfort.  Tim. 
ARe there any useful means to be prescribed, whereby wounded Consciences may recover comfort the sooner?  Phil. 
Yes, there are.  Tim. 
But now adays some condemn all using of means, let Grace alone (say they) fully and freely to do its own work: and thereby man's mind will in due time return to a good temper of its ow●… accord: This is the most spiritual serving of God, whilst using of means, makes but Dunces, and truants in Christ's school.  Phil. 
What they pretend spiritual, will prove ai●…ry and empty, making lewd and lazy Christians: means may and must be used with these cautions. 1. That they be of God's appointment in his word, and not of man's mere invention. 2. That we still remember they are but means, and not the main. For to account of helps more than helps, is the highway to make them hindrances. Lastly, that none rely barely on the deed done, which conceit will undo him that did it, especially if any opinion of merit be fixed therein.  Tim. 
What is the first means I must use, for I reassume to personate a wounded conscience?  Phil. 
Constantly pray to God, that in his due time he would speak peace unto thee.  Tim. 
My prayers are better omitted then performed: They are so weak they will but bring the greater punishment upon me, and involve me within the 
* Jer. 48. 10  prophet's curse, to those that do the work of the Lord negligently.  Phil. 
Prayers negligently performed, draw a curse, but not prayers weakly performed. The former is when one can do better, and will not; the latter, is, when one would do better, but alas, he cannot: And such failings as they are his sins, so they are his sorrows also: Pray therefore faintly, that thou Mayst pray fervently; pray weakly, that thou mayest pray strongly.  Tim. 
But in the Law they were forbidden to offer to God any lame 
* Deut. 15. 21.  sacrifice, and such are my prayers.  Phil. 
1. Observe a great difference, betwixt the material Sacrifice under the Law, and spiritual Sacrifices (the calves of the lips) under the gospel. The former were to be free from all blemish, because they did typify and resemble Christ himself: The latter (not figuratively representing Christ, but heartily presented unto him) must be as good as may be gotten, though many imperfections will cleave to our best performances, which by God's mercy are forgiven. 2. Know that that in Scripture is accounted lame, which is counterfeit, and dissembling, (in which sense 
* 1 Kings 18. 21.  Hypocrites are properly called halters) and therefore if thy prayer though never so weak, be sound, and sincere, it is acceptable with God.  Tim. 
What other counsel do you prescribe me?  Phil. 
Be diligent in reading the word of God, wherein all comfort is contained; say not that thou art dumpish and undisposed to read, but remember how travellers must eat against their stomach; their journey will digest it: and though their Palate find no pleasure for the present, their whole body will feel strength for the future. Thou hast a great journey to go, a wounded conscience is far to travel to find comfort, (and though weary, shall be welcome at his journey's end) and therefore must feed on God's word, even against his own dull disposition, and shall afterwards reap benefit thereby.  Tim. 
Proceed in your appointing of wholesome diet for my wounded conscience to observe.  Phil. 
Avoid solitariness, land associate thyself with pious and godly company: O the blessed fruits thereof! Such as want skill or boldness to begin or set a psalm, may competently follow tune in consort with others: Many houses in London have so weak walls, and are of so slight and sl●…nder building, that were they set alone in the fields, probably they would not stand an hour; which now ranged in streets receive support in themselves, and mutually return it to others: So mayst thou in good society, not only be reserved from much mischief, but also be strengthened and confirmed in many godly exercises, which solely thou couldst not perform.  Tim. 
What else must I do?  Phil. 
Be industrious in thy calling; I press this the more, because some erroneously conceive that a wounded conscience cancels all Indentures of service, and gives them (during their affliction) a dispensation to be idle. The inhabitants of the bishopric of 
* Cambd. Brit. in Durham.  Durham pleaded a privilege, that King Edward the first had no power, although on necessary occasion, to press them to go out of the Country, because▪ forsooth, they termed themselves holy-work-folk, only to be used in defending the holy Shrine of S. Cuthbert. Let none in like manner pretend, that (during the agony of a wounded conscience) they are to have no other employment, then to sit moping to brood their melancholy, or else only to attend their devotions; whereas a good way to divert or assuage their pain within, is to take pains without in their vocation. I am confident, that happy minute which shall put a period to thy misery, shall not find thee idle, but employed, as ever some secret good is accrueing to such, who are diligent in their calling.  Tim. 
But though wounded consciences are not to be freed from all work, are they not to be favoured in their work?  Phil. 
Yes verily. Here let me be the Advocate to such Parents and Masters, who have sons, Servants, or others under their authority afflicted with wounded Consciences, O, do not with the Egyptian taskmasters, exact of them the full tale of their brick, O spare a little till they have recovered some strength. Unreasonabl●… that maimed men, should pass on equal duty with such soldiers as are sound.  Tim. 
How must I dispose myself on the Lord's day?  Phil. 
Avoid all servile work, and expend it only in such actions, as tend to the sanctifying thereof. God the great Landlord of all time hath let out six da●…s in the week to man to farm them; the seventh day he reserveth as Demeanes in his own hand: If therefore we would have quiet possession, & comfortable use of what God hath leased out to us, let us not encroach on his Demeanes. Some Popish 
* Ifitrains on Sunday before Messe, it will rain all week more or less. A Popish old ●…ime.  people make a superstitious almanac of the Sunday, by the fairness or foulness thereof, guessing of the weather all the week after. But I dare boldly say, that from our well or ill spending of the Lord's Day, a probable conjecture may be made, how the following week will be employed. Yea I conceive, we are bound (as matters now stand in England) to a stricter observation of the Lord's Day, than ever before. That a time was due to God's Service, no Christian in our kingdom ever did deny: That the same was weekly dispersed in the Lord's Day, Holy days, Wednesdays, Fridays, Saturdays, some have earnestly maintained: Seeing therefore, all the last are generally neglected, the former must be more strictly observed; it being otherwise impious, that our devotion having a narrower channel, should also carry a shallower stream.  Tim. 
What other means must I use for expedition of comfort to my wounded Conscience?  Phil. 
Confess 
* 2 Sam. 12. 13. Mat. 3. 6.  that sin or sins, which most perplexes thee, to some Godly Minister, who by absolution may pronounce, and apply pardon unto thee.  Tim. 
This confession is but a device of Divines, thereby to skrne themselves into other men's secrets, so to mould, and manage them with more ease to their own profit.  Phil. 
God forbid they should have any other design, but your safety, and therefore choose your confessor, where you please to your own contentment; so that you may find ease, fetch it where you may, it is not our credit, but your cure we stand upon.  Tim. 
But such confession hath been counted rather arack for Sound, than a remedy for wounded Consciences.  Phil. 
It proveth so, as abused in the Romish Church, requiring an enumeration of all mortal sins, therein supposing an error, that some sins are not mortal, and imposing an impossibility, that all can be reckoned up. Thus the conscience is tortured, because it can never tread firmly, feeling no bottom, being still uncertain of Confession, (and so of Absolution) whether or no he hath acknowledged all his sins. But where this ordinance is commended as convenient, not commanded as necessary, left free, not forced, in cases of extremity, sovereign use may be made, and hath been found thereof, neither M●…gistrate nor Minister carrying the Sword or the keys in vain.  Tim. 
But, Sir, I expected some rare inventions from you, for curing wounded consciences: whereas 〈◊〉 your receipts hitherto are old, stale, usual, common, and ordinary; there is nothing new in any of them.  Phil. 
I answer, First, if a wounded conscience had been a 〈◊〉 disease, never heard of in God's Word before this time, 〈◊〉 perchance we must have been forced to find out new remedies. But it is an old Malady, and therefore old physic is best applied unto it. Secondly, the Receipts indeed are old, because prescribed by him, who is the 
* Dan. 7. 9  Ancient of days. But the older the better, because warranted by experience to be effectual. God's ordinances are like the clothes 
* Deu. 29. 5.  of the Children of Israel, during our wandering in the wilderness of this world, they never wax old, so as to have their virtue in operation abated or decayed. Thirdly, whereas you call them common, would to God they were so, and as generally practised, as they are usually prescribed. Lastly, know we meddle not with curious heads, which are pleased with new-fangled rarities, but with wounded consciences, who love solid comfort. Suppose our Receipts ordinary and obvious; If 
* 2 Kings 5 12.  Naaman counts the cure too cheap and easy, none will pity him if still he be pained with his leprosy.  Tim. 
But your receipts are too loose and large, not fitted and appropriated to my malady alone. For all these, Pray, read, keep good company, be diligent in thy calling, observe the Sabbath, confess thy sins, &c.) may as well be prescribed to one guilty of presumption, as to me ready to despair.  Phil. 
It doth not follow that our physic is not proper for one, because it may be profitable for both.  Tim. 
But despair and Presumption being contrary diseases flowing from contrary causes, must have contrary cures.  Phil. 
Though they flow immediately from contrary caufs, yet originally from the common fountain of natural corruption: And therefore such means as I have propounded, tending towards the mortifying of our corrupt nature, may generally, though not equally be useful to humble the presuming, and comfort the despairing; But to cut off cavils in the next Dialogue, we'll come closely to peculiar counsels unto thee.   

XIII. Dialogue. four wholesome counsels, for a wounded Conscience to practice.  Tim. 
Perform your promise, which is the first counsel you commend unto me?  Phil. 
Take heed of ever renounceing thy filial interest in God, though thy sins deserve that he should disclaim his paternal relation to thee. The prodigal 
* Luk. 15. 21  returning to his Father did not say, I am not thy son, but, I am no more worthy to be called thy son. Beware of bastardising thyself, being as much as Satan desires, and more than he hopes to obtain. Otherwise thy folly would give him more than his fury could get.  Tim. 
I conceive this a need full c●…tion.  Phil. 
It will appear so if we consider, what the 
* Ephes 6. 12.  Apostle saith, that we wrestle with principalities and powers. Now wrestlers in the Olympian games were naked, and anointed with oil to make them slick, and glibery, so to afford no holdfast to such as strove with them. Let us not gratify the devil with this advantage against ourselves, at any time to disclaim our sonship in God: If the devil catcheth us at this lock, he will throw us flat, and hazard the breaking of our necks with final despair. Oh no! Still keep this point; a Prodigal son I am, but a son, no bastard: A lost sheep, but a sheep, no goat: An unprofitable servant, but God's servant, and not absolute slave to Satan.  Tim. 
Proceed to your second counsel.  Phil. 
Give credit to what grave and godly persons conceive of thy condition, rather than what thy own fear, (an incompetent Judge) may suggest unto thee. A seared Conscience thinks better of itself, a wounded worse, than it ought: The former may account all sin a sport, the latter all sport a sin: Melancholy men, when sick, are ready to conceit any cold to be the cough of the Lungs, and an ordinary Pustle, no less than the plague sore. So wounded consciences conceive sins of infirmity to be of presumption, sins of ignorance to be of knowledge, apprehending their case more dangerous than it is indeed.  Tim. 
But it seemeth unreasonable that I should rather trust another's saying, than my own sense of myself.  Phil. 
Every man is best judge of his own self, if he be his own self, but during the swound of a wounded conscience, I deny thee to be come to thy own self: whilst thine eyes are blubbering, and a tear hangs before thy sight, thou canst not see things clearly and truly, because looking through a double medium of air and water; so whilst this cloud of pensiveness is pendent before the eyes of thy soul, thy estate is erroneously represented unto thee.  Tim. 
What is your third counsel?  Phil. 
In thy agony of a troubled conscience always look upwards unto a gracious God to keep thy soul steady, for looking downward on thyself, thou shalt find nothing but what will increase thy fear, infinite sins, good deeds few, and imperfect: It is not thy Faith, but God's faithfulness thou must rely upon; casting thine eyes downwards on thyself to behold the great distance betwixt what thou deservest, and what thou desirest, is enough to make thee giddy, stagger and reel into despair: Ever therefore Lift up thine eyes unto the 
* Psal. 121 1.  hills, from whence cometh thy help, never viewing the deep Dale of thy own unworthiness, but to abate thy pride when tempted to presumption.  Tim. 
Sir, your fourth and last counsel.  Phil. 
Be not disheartened as if comfort would not come at all, because it comes not all at once, but patiently attend God's leisure: they are not styled the swift, but the 
* Isa. 55. 3. & 58. 8.  Sure mercies of David: And the same Prophet saith, 
* 1 Kings 18. 43.  The glory of the Lord shall be thy rearward, this we know comes up last to secure and make good all the rest: Be assured, where grace patiently leads the Front, glory at last will be in the rear. Remember the prodigious patience of Eliah's servant.  Tim. 
Wherein was it remarkable?  Phil. 
In obedience to his master: He went several times to the Sea; it is tedious for me to tell what was not troublesome for him to do, 1, 2, 3, 4, 5, 6, 7. times sent down steep Carmel, with danger, and up it again with difficulty, and all to bring news of nothing, till his last journey, which made recompense for all the rest, with the tidings of a cloud arising. So thy thirsty soul, long parched with drought for want of comfort, though late, at last, shall be plentifully refreshed with the dew of consolation.  Tim. 
I shall be happy if I find it so.  Phil. 
Consider the causes why a broken Leg is incurable in a Horse, and easily curable in a man: The Horse is incapable of counsel to submit himself to the Farrier, & therefore in case his Leg be set, he flings, flounces, and flies out, unjointing it again by his misemployed mettle, counting all binding to be shackles & fetters unto him; whereas a man willingly resigneth himself to be ordered by the chirurgeon, preferring rather to be a prisoner for some days, than a Cripple all his life. Be not like a 
* Psal. 32. 9  Horse or Mule, which have no understanding; but let patience have its perfect work. In thee▪ When God goeth about to bind up the 
* James 1. 3. Isa. 61. 1.  broken hearted, tarry his time, though ease come not at an instant, yea though it be painful for the present, in due time thou shalt certainly receive comfort.   

XIV. Dialogue. Comfortable meditations for wounded Consciences to muse upon.  Tim. 
Furnish me I pray with some comfortable meditations; whereon I may busy and employ my soul when alone.  Phil. 
First consider that our Saviour had not only a notional, but an experimental and meritorious knowledge of the pains of a wounded conscience, when hanging on the cross: If Pau●… conce●…ved himself happy being to answer for himself, before King Agrippa, especially because he knew 
* Acts 26. 2  him to be expert in all the customs and questions of the Jews; 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?  Tim. 
Proceed I pray in this comfortable subject.  Phil. 
Secondly, consider that herein, like Eliah, thou needest not complain that thou art left alone, seeing the best of God's Saints in all ages have smarted in the same kind; instance in David: Indeed sometimes he boasteth 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.  deep mire, where there was no standing. What is become of those green pastures? Parched up with the drought. Where are those still waters? Troubled with the tempest of affliction. The same David compareth himself to an 
* Compare P●…al. 102. 6 with Psa. 102. 5.  owl, and in the next psalm resembleth himself to an Eagle. do two fowls fly of more different kind? The one the scorn, the other the sovereign; the one the slowest, the other the swiftest; the one the most sharp sighted, the other the most dim-eyed of all Birds. Wonder not then, to find in thyself sudden, and strange alterations. It fared thus with all God's servants, in their agonies of temptation, and be confident thereof, though now run aground, with grief, in due time thou shalt be all afloat with comfort.  Tim. 
I am loath to interrupt you in so welcome a discourse.  Phil. 
Thirdly, consider, that thou hast had, though not grace enough to cure thee, yet enough to keep thee, and conclude that he, whose goodness hath so long held thy head above water from drowning, will at last bring thy whole body safely to the shore. The Wife of Manoah, had more faith than 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.  Tim. 
It is pity to disturb you, proceed.  Phil. 
Fourthly, consider, that besides the private stock of thy own, thou tradest on the public store of all good men's prayers, put up to heaven for thee. What a mixture of Languages met in Jerusalem at Pentecost, 
* Acts 2.  Parthians, Medes, and Elamites, &c. But conceive to thy comfort, what a medley of prayers, in several tongues daily, centre themselves in God's ears in thy behalf, English, Scotch, Irish, French, Dutch, &c. insomuch, that perchance thou dost not understand one syllable of their prayers, by whom thou mayst reap benefit.  Tim. 
Is it not requisite to entitle me to the profit of other men's prayers, that I particularly know their persons which pray for me?  Phil. 
Not at all, no more than it is needful 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 sympathy they serve one another. And such is the correspondency by prayers, betwixt the mystical members of Christ's body, corporally unseen one by another.  Tim. 
Proceed to a fift Meditation.  Phil. 
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 sins in a soul, nor reproves them. Secondly, the flattering conscience, whose speech is worse than silence itself, which though seeing sin, soothes 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 sin. The last, and best, is a quiet, and clear conscience, pacified in Christ Jesus. Of these the fourth is thy case, incomparably better than the three former, so that a wise man would not take a world to change with them. Yea a wounded conscience is rather painful than sinful, an affliction, no offence, and is in the ready way, at the next remove, to be turned into a quiet conscience.  Tim. 
I harken unto you with attention and comfort.  Phil. 
Lastly, consider the good effects of a wounded conscience, privative for the present, and positive for the future. First, primitive, this heaviness of thy heart (for the time being) is a bridle to thy soul, keeping it from many sins 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 liest sobbing on thy bed, mightest perchance at the same time be drunk, 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 thorns, namely, to keep Judah from committing spiritual fornication. It is confessed that a wounded conscience, for the time, is a hedge of thorns, (as the messenger of Satan, sent to buffet S. Paul, is termed a 
* 2 Cor. 12 7.  thorn in the flesh.) But this thorny fence keeps our wild spirits in the true way, which otherwise would be straggling: and it is better to be held in the right road with briars and brambles, then to wander on beds of roses, in a wrong path, which leadeth to destruction.  Tim. 
What are the positive benefits of a wounded conscience?  Phil. 
Thereby the graces in thy soul will be proved, approved, improved. Oh how clear will thy sunshine be, when this cloud is blown over? And here I can hardly hold from envying thy happiness hereafter. O that I might have thy future crown, without thy present cross; thy Triumphs, without thy trial; thy Conquest, without thy Combat! But I recall my wish, as impossible, seeing what God hath joined together, no man can put asunder. These things are so twisted together, I must have both or neither.   

XV. Dialogue. That is not always the greatest sin whereof a man is guilty, wherewith his conscience is most pained for the present.  Tim. 
IS that the greatest sin in a man's soul, wherewith his wounded conscience, in the agony thereof, is most perplexed?  Phil. 
It is so commonly, but not constantly. Commonly indeed, that sin most paineth and pincheth him, which commands as principal in his soul.  Tim. 
Have all men's hearts some one paramount sin, which rules as sovereign over all the rest?  Phil. 
Most have. Yet as all Countries are not Monarchies, governed by Kings, but some by free-States, where many together have equal power; so it is possible (though rare) that one man may have two, three, or more sins, which jointly domineer in his heart, without any discernible superiority betwixt them.  Tim. 
Which are the sins that most generally wound and afflict a man, when his Conscience is terrified?  Phil. 
No general rule can exactly be given herein. Sometimes that sin, in acting whereof, he took most delight, it being just, that the sweetness of his corporal pleasure, should be sauced with more spiritual sadness. Sometimes that sin, which (though not the foulest) is the frequentest in him. Thus his idle words may perplex him more, than his oaths or perjury itself. Sometimes that sin (not which is most odious before God, but) most scandalous before men, doth most afflict him, because drawing greatest disgrace upon his person and profession. Sometimes that sin which he last committed, because all the circumstances thereof are still firm and fresh in his memory. Sometimes that sin, which (though long since by him committed) he hath heard very lately powerfully reproved; and no wonder, if an old gall new rubbed over, smart the most. Sometimes that sin which formerly he most slighted and neglected, as so inconsiderably small, that it was unworthy of any sorrow for it, and yet now it may prove the sharpest sting in his conscience.  Tim. 
May not one who is guilty of very great sins, sometimes have his conscience much troubled only for a small one?  Phil. 
Yes verily: Country Patients often complain, not of the disease which is most dangerous, but most conspicuous. Yea sometimes they are more troubled with the symptom of a disease (suppose an ill colour, bad breath, weak stomach) then with the disease itself. So in the soul, the conscience ofttimes is most wounded, not with that offence which is, but appears most, and a sin incomparably small to others, whereof the party is guilty, may most molest for the present, and that for three reasons.  Tim. 
Reckon them in order.  Phil. 
First, that God may show in him, that as sins are like the sands in number, so they are far above them in heaviness, whereof the least crumb taken asunder, and laid on the conscience, by God's hand, in full weight thereof, is enough to drive it to despair.  Tim. 
What is the second reason?  Phil. 
To manifest God's justice, that those should be choked with a gnat-sin, who have swallowed many Camel-sinnes, without the least regret. Thus some may be terrified for not fasting on Friday, because indeed they have been drunk on Sunday: They may be perplexed for their wanton dreams, when sleeping, because they were never truly humbled for their wicked deeds, when waking. Yea those who never feared Babylon the Great, may be frighted with little Zoar; I mean, such as have been faulty in flat superstition, may be tortured for committing, or omitting a thing, in its own nature, indifferent.  Tim. 
What is the third reason?  Phil. 
That this pain for a lesser sin may occasion his serious scrutiny, into greater offences. Any paltry cur may serve to start and put up the game out of the bushes, whilst fiercer, and fleeter Hounds are behind to course and catch it. God doth make use of a smaller sin, to raise and rouse the conscience out of security, and to put it up, as we say, to be chased, by the Reserve of far greater offences, lurking behind in the soul, unseen, and unsorrowed for.  Tim. 
May not the conscience be troubled at that, which in very deed is no sin at all, nor hath truly so much, as but the appearance of evil in it?  Phil. 
It may. Through the error of the understanding such a mistake may follow in the conscience.  Tim. 
What is to be done in such a case?  Phil. 
The party's judgement must be rectified, before his conscience can be pacified. Then is it the wisest way to persuade him to lay the Axe of repentance, to the Root of corruption in his heart. When real sins in his soul are felled by unfeigned sorrow, causeless scruples will fall of themselves. Till that root be cut down, not only the least bough, and branch of that tree, but the smallest sprig, twig, and leaf thereof, yea the very empty ●…hadow of a leaf (mistaken for a sin, and created a fault by the jealousy of a misinformed judgement) is sufficient intolerably to torture a wounded conscience.   

XVI. Dialogue. Obstructions hindering the speedy flowing of comfort into a troubled soul.  Tim. 
HOw cometh it to pass, that comfort is so long a coming to some wounded consciences?  Phil. 
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.  Tim. 
How from God not yet pleased to give it?  Phil. 
His time to bestow consolation is not yet come: now no plummets of the heaviest human importunity can so weigh down God's Clock of Time, as to make it strike one minute before his hour be come. Till than his Mother herself could not prevail with 
* John 2. 4.  Christ to work 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 soul.  Tim. 
How may the hindrance be in the Patient himself?  Phil. 
He may as yet not be sufficiently humbled, or else God perchance in his providence forseeth, that as the prodigal child, when he had received his portion, riotously misspent it; so this sick soul, 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 own hand, till the wounded conscience get more wisdom to manage and employ it.  Tim. 
May not the sick man's too mean opinion of the Minister, be a cause why he reaps no more comfort by his counsel?  Phil. 
It may. Perchance, the sick man hath formerly slightand neglected that Minister, and God will not now make him the instrument for his comfort, who before had been 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 corporal presence, (as if he cured where he came, and carried ease with him) may hinder the operation of his advice. For God grows jealous of so suspicious an instrument who probably may be mistaken for the principal. Whereas a meaner man, of whose spiritualness the patient hath not so high carnal conceits, may prove more effectual in comforting, because not within the compass of suspicion to eclipse God of his glory.  Tim. 
How may the obstructions be in the Minister himself?  Phil. 
If he comes unprepared by prayer, or possessed with pride, or uns●…ilfull in what he undertakes; wherefore in such cases a Minister may do well to reflect on himself, (as the 
* Mat. 17. 19  Disciples did when they could not cast out the devil) and to call his heart to account, what may be the cause thereof; particularly whether some unrepented-for sin in himself, hath not hindered the effects of his counsels in others.  Tim. 
However you would not have him wholly disheartened, with his ill success.  Phil. 
O no; but let him comfort himself 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 proceed, with some other in the same disease. 2. Though the sick-man refuseth comfort for the present, yet what doth not sink on a sudden, may soak in by degrees, and may prove profitable afterwards. Thirdly, his unsucceeding pains may notwithstanding facilitate comfort for another to work in the same body, as Solomon built a Temple with most materials formerly provided, and brought thither by David. Lastly, grant his pains altogether lost on the wounded Conscience, yet his 
* 1 Cor. 15 58.  Labour is not in vain in the Lord, who without respect to the event will reward his endeavours.  Tim. 
But what if this Minister hath been the means to cast this sick man down, and now cannot comfort him again?  Phil. 
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 perform, calling in the advice of o●…hers more able to assist him, not conceiving out of pride or envy, that the discreet craving of the help of others, is a disgraceful confessing of his own weakness; like those malicious Midwives, who had rather that the woman in travail should miscarry, then be safely delivered by the hand of another, more skilful than themselves.   

XVII. Dialogue. What is to be conceived of their final estate who die in a wounded Conscience without any visible comfort.  Tim. 
WHat think you of such, who yield up their ghost in the agony of an afflicted spirit, without receiving the least sensible degree of comfort?  Phil. 
Let me be your remembrancer to call or keep in your mind, what I said before, that our discourse only concerneth the Children of God: This notion renewed I answer. It is possible that the sick soul may receive secret solace, though the standers by do not perceive it. We know how insensibly Satan may spurt and inject despair into a heart, and shall we not allow the Lord of heaven to be more dextrous and active with his Antidotes, than the devil is with his poisons?  Tim. 
Surely if he had any such comfort, he would show it by words, signs, or some way, were it only but to comfort his sad kindred, and content such sorrowful 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 secrecy is imposed on him, as on the 
* Mar. 8. 26.  blind man, when healed, to tell none thereof.  Phil. 
It may be he cannot discover the comfort he hath received, and that for two reasons: First, because it comes so late, when he lieth in the Merches of life and death, being so weak, that he can neither speak, nor make signs with Zechariah, being at that very instant▪ when the silver cord is ready to be loosed, and the golden bowl to be broken, and the pitcher to be broken at the fountain, and the wheel to be broken at the cistern.  Tim. 
What may be the other reason?  Phil. 
Because the Comfort itself may be incommunicable in its own nature, which the party can take, and not tell; enjoy, and not express; receive, and not impart: As by the assistance of God's Spirit, he sent up 
* Rom. 8. 26.  groans which cannot be uttered: so the same may from God be returned with comfort, which cannot be uttered; and as he 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 men's sharing in the notice thereof. 
* Prov. 14. 10.  The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy. So that his comfort may be compared to the new name given to God's servants, 
* Rev. 2. 17  which no man knoweth, save he that receiveth it.  Tim. 
All this proceeds on what is possible or probable, but amounts to no certainty.  Phil. 
Well then, suppose the worst, this is most sure, though he die without tasting of any comfort here, he may instantly partake of everlasting joys hereafter. Surely many a despairing soul, groaning out his last breath, with fear and thought to sink down to hell, hath presently been countermanded by God's goodness to eternal happiness.  Tim. 
What you say herein, no man alive can confirm or confute, as being known to God alone, and the soul of the party. Only I must confess, that you have charity on your side.  Phil. 
I have more than charity, namely, God's plain & positive Promise, 
* Mat. 5. 4.  Blessed are such as mourn, 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.  Tim. 
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 own confession.  Phil. 
Such confessions are of no validity, wherein their fear bears false witness against their faith. The fineness of the whole cloth of their life, must not be thought the worse of, for a little course list at the last. And also their final estate is not to be construed by what was dark, doubtful, and desperate at their deaths, but must be expounded, by what was plain, clear, and comfortable, in their lives.  Tim. 
You than are confident, that a holy life, must have a happy death.  Phil. 
Most confident. The Logicians hold, that, although from false premises a true conclusion may sometimes 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 unfeigned, being seasonably interposed) but where a godly and gracious life hath gone before, there a good death must of necessity follow; which, though sometimes doleful (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.  Tim. 
What makes that place to your purpose?  Phil. 
Exceeding much. Five cordial observations are couched therein. First, that God sets a high price, and valuation on the souls of his servants, in that he is pleased to hide them: None will hide toys, and trifles, but what is counted a treasure. Secondly, the word hide, as a relative importeth, that some seek after our souls, being none other than Satan himself, that roaring lion, who goes about 
* 1 Pet. 5. 8  SEEKING, whom he may devour. But the best is, let him seek, and seek, and seek, till his malice be weary, (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 souls 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 soul of a Saint-sinner, hid in him, can be surprised. Fourthly, we see the reason, why so many are at a loss, in the agony of a wounded conscience, concerning their spiritual estate. For they look for their life in a wrong place, namely to find it in their own piety, purity, and inherent righteousness. But though they seek, and search, and dig, and dive never so deep, all in vain. For though Adam's life was hid in himself, and he entrusted with the keeping his own integrity, yet, since Christ's coming, all the original evidences of our salvation are kept in a higher office, namely, hidden in God himself. Lastly, as our English proverb saith, he that hath hid can find; so God (to whom belongs the 
* Psal. 68 20.  issues from death) can infallibly find out that soul that is hidden in him, though it may seem, when dying, even to labour to lose itself in a fit of despair.  Tim. 
It is pity, but that so comfortable a doctrine should be true.  Phil. 
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 days sorrowing, till at last they found him beyond their expectation, safe and sound, sitting in the Temple: So many pensive parents solicitous for the souls of their children, have even given them for gone, and lamented them lost (because dying without visible comfort) and yet, in due time, shall find them to their joy and comfort, safely possessed of honour and happiness, in the midst of the heavenly Temple, and Church Triumphant in glory.   

XVIII. Dialogue. Of the different time and manner of the coming of comfort to such who are healed of a wounded conscience.  Tim. 
HOw long may a servant of God lie under the burden of a wounded conscience?  Phil. 

* Act. 1. 7.  It is not for us to know the times and the seasons, which the Father hath put in his own power. God alone knows whether their grief shall be measured unto them, by hours, or days, or weeks, or months, or many years.  Tim. 
How then is it that Sain●… Paul saith, that God will give us the 
* ●… Cor. 10. 13.  issue with the temptation, if one may long be visited with this malady?  Phil. 
The Apostle is not so to be understood, as if the temptation and issue were twins, both borne at the same instant; for than no affliction could last long, but must be ended as soon as it is begun; whereas we 
* Act. 9 33  read how Aeneas truly pious, was bedrid of the palsy 8. years; the woman diseased with a 
* Mat. 9 2.  bloody issue 12. years; another woman bowed by infirmity 
* Luk. 13. 11.  18. years; and the man 
* Joh. 5. 5.  lame 38. years at the pool of Bethesda.  Tim. 
What then is the meaning of the Apostle?  Phil. 
God will give the issue with the temptation, that is, the temptation and the issue bear both the same date in God's decreeing them, though not in his applying them: At the same time, wherein he resolved his servants shall be tempted, he also concluded of the means and manner, how the same persons should infallibly be delivered. Or thus: God will give the issue with the temptation; that is, as certainly, though not as suddenly. Though they go not abreast, yet they are joined successively, like two links in a chain, where one endeth, the other doth begin. Besides, there is a twofold issue; one, through a temptation; another, out of a temptation. The former is but mediate, not final; an issue, to an issue, only supporting the person, tempted for the present, and preserving him for a future full deliverance. Understand the Apostle thus, and the issue is always both given and applied to God's children, with the temptation, though the temptation may last long after, before fully removed.  Tim. 
I perceive then, that in some, awounded conscience may continue many years.  Phil. 
So it may. I read of a poor widow, in the Land of 
* Melchior Adamus in vita Theologorum 〈◊〉 pag. 198.  Limburgh, who had nine children, and for 13. years together, was miserably afflicted in mind, only because she had attended the dressing and feeding of her little ones, before going to mass. At last it pleased God, to sanctify the endeavours of Franciscus Junius, that learned godly Divine, that upon true information of her judgement, she was presently and perfectly comforted.  Tim. 
Doth God give ease to all in such manner, on a sudden?  Phil. 
O no: Some receive comfort all in a lump, and in an instant they pass from Midnight, to bright day, without any dawning betwixt. Others receive consolation by degrees, which is not poured, but dropped into them by little and little.  Tim. 
Strange, that God's dealing herein should be so different with his servants.  Phil. 
It is to show, that as in his proceedings there is no 
* Jam. 1. 17  variableness, such as may import him mutable or impotent, so in the same there is very much variety, to prove the fullness of his power, and freedom of his pleasure.  Tim. 
Why doth not God give them consolation all at once?  Phil. 
The more to employ their prayers, and exercise their patience. One may admire why 
* Ruth 2. 8  Boaz did not give to Ruth a quantity of Corn more or less, so sending her home to her mother, but that rather he kept her still to glean; but this was the reason, because that is the best charity, which so relieves another's poverty, as still continues their industry▪ God in like manner, will not give some consolation all at once, he will not spoil their (painful but) pious profession of gleaning; still they must pray, and gather, and pray and glean, here an ear, there a handful of comfort, which God scatters in favour unto them.  Tim. 
What must the party do when he perceives God and his comfort beginning to draw nigh unto him?  Phil. 
As 
* Joh. 11. 20  Martha, when she heard that Christ was a coming stayed not a minute at home, but went out of her house to meet him: So must a sick soul, when consolation is a coming, haste out of himself, and hie to entertain God with his thankfulness. The best way to make a Homer of comfort increase to an Ephah, (which is 
* Exo. 16. 36.  ten times as much) is to be heartily grateful for what one hath already, that his store may be multiplied: He shall never want more, who is thankful for, and thrifty with a little: Whereas ingratitude doth not only stop the flowing of more mercy, but even spills what was formerly received.   

XIX. Dialogue. How such who are completely cured of a wounded conscience, are to demean themselves.  Tim. 
GIve me leave now to take upon me the person of one recovered out of a wounded conscience.  Phil. 
In the first place, I must heartily congratulate thy happy condition, and must rejoice at thy upsitting, whom God hath raised from the bed of despair: welcome David out of the deep, Daniel out of the lion's Den, Jonah, from the whale's belly: Welcome Job from the Dunghill, restored to health and wealth again.  Tim. 
Yea, but when Jobs brethren came to visit him after his recovery, every one gave him a piece of 
* Job 42. 11  money, and an earring of gold: But the Present I expect from you, let it be I pray some of your good counsel, for my future deportment.  Phil. 
I have need to come to thee, and comest thou to me? fain 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 ears, and listen attentively to what tidings he bringeth from Hell itself. Yea, I should be worse than the brethren of Dives, if I should not believe one risen from the dead, for such in effect I conceive to be his condition.  Tim. 
But waving these digressions, I pray proceed to give me good advice.  Phil. 
First, thankfully own God, thy principal restorer, & Comforter Paramount. Remember that of 
* Luk. 17. 17.  ten Lepers, one only returned to give thanks; which showeth, that by nature, without grace overswaying us, it is ten to one if we be thankful. Omit not also thy thankfulness to good men, not only to such, who have been the Architects of thy comfort, but even to those, who though they have built nothing, have borne burdens towards thy recovery.  Tim. 
Go on I pray in your good counsel.  Phil. 
Associate thyself 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 general 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. Only here is the difference: they (Poor souls) are still bound to their hard task and trade, whilst thou (happy man) hast thy Indentures canceled, and being free of that Profession, art able to instruct others therein.  Tim. 
What instructions must I commend unto them?  Phil. 
Even the same comfort, wherewith thou thyself was 
* 2 Cor. ●…. 4.  comforted of God: with David tell them what God hath done for thy soul; 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 soul) that thou mightest provide food for the famine of others, and especially be a purveyor of comfort for those thy brethren, which afterwards shall follow thee down into the same doleful condition.  Tim. 
What else must I do for my afflicted brethren?  Phil. 
Pray heartily to God in their behalf: 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 niggardly) he enlargeth the bounds thereof, and builds them on a broader bottom; yea, let none that wait on thee be ashamed: Let charity in thy devotions have Rechoboth, room enough: beware of penned Petitions confined to thy private good, but extend them to all God's servants, but especially all wounded consciences.  Tim. 
Must I not also pray for those servants of God, which hitherto have not been wounded in conscience?  Phil. 
Yes verily, that God would keep them from, or cure them in the exquisite torment thereof: Beggars when they crave an alms, constantly use one main motive, that the person of whom they beg may be preserved from that misery, whereof they themselves have had woeful experience: If they be blind, they cry, Master God bless your eye sight; if lame, God bless your limbs; if undone by casual burning, God bless you and yours from fire. Christ, though his person be now glorified in heaven, yet he is still subject by sympathy of his Saints on earth, to hunger, nakedness, imprisonment, and a wounded conscience, and so may stand in need of feeding, clothing, 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 withal, Lord grant me such or such a grace, and never mayst thou Lord, in thy mystical members, never be tortured and tormented with the agony of a wounded conscience, in the deepest distress thereof.  Tim. 
How must I behave myself for the time to come?  Phil. 
Walk humbly before God, and carefully avoid the smallest sin, always remembering 
* Joh. 5. 14.  Christ's caution; Behold thou art made whole, ●…inne no more, lest a worse thing come unto thee.   

XX. Dialogue. Whether one cured of a wounded Conscience, be subject to a relapse.  Tim. 
MAy a man, once perfectly healed of a wounded con●…cience, and for some years in peaceable possession of comfort, afterwards fall back into his former disease?  Phil. 
Nothing appears in Scripture or reason to the contrary, though examples of real relapses are very rare, because God's servants are careful to avoid sin, the cause thereof, and being once burnt therewith, ever after dread the fire of a wounded conscience.  Tim. 
Why call you it a relapse?  Phil. 
To distinguish it from those relapses more usual and obvious, whereby such, who have snatched comfort, before God gave it them, on serious consideration, that they had usurped that, to which they had no right, fall back again into the former pit of despair: this is improperly termed a relapse, as not being a renewing, but a continuing of their former malady, from which, though seemingly, they w●…re never soundly recovered.  Tim. 
Is there any intimation in Scripture of the possibility of such a real relapse in God's servants?  Phil. 
There is, when David saith, Psal. 85. 8. I will hear what God the Lord will speak, for he will speak peace unto his people, and to his Sain●…s, but let them not turn again to folly: this importeth, that if his Saints turn again to folly, which by woeful experience, we find too frequently done, God may change his voice, and turn his peace, formerly spoken, into a warlike defiance to their importeth.  Tim. 
But this me thinks is a diminution to the majesty of God, that a man, once completely cured of a wounded conscience, should again be pained therewith: Let ●…ountebanks palliate cures break out aga●…n, being never soundly, but superficially healed: He that is all ●…n all, never doth his work by halves, so that it shall be undone afterward.  Phil. 
It is not the same individual wound in number, but the same in kind, and perchance a deeper in degree: Nor is it any ignorance, or falsehood in the Surgeon, but folly, and fury in the Patient, who by committing fresh sins, causeth a new pain in the old place.  Tim. 
In such relapses men are only troubled for such sins, which they have run on score since their last recovery from a wounded conscience.  Phil. 
Not those alone, but all the sins which they have committed, both before, and since their conversion, may be started up afresh in their minds and memories, and anguish and perplex them, with the guiltiness thereof.  Tim. 
But those sins were formerly fully forgiven, and the pardon thereof solemnly sealed, and assured unto them, and can the guilt of the same recoil again upon their consciences?  Phil. 
I will not dispute what God may do in the strictness of his justice: Such seals, though still standing firm & fast in themselves, may notwithstanding break off, and fly open in the feeling of the sick soul: He will be ready to conceive with himself, that as 
* 1. Kin▪ 2. 44.  Shimei, though once forgiven his railing on David, was afterwards executed for the same offence, though upon his committing of a new transgression, following his servants to Gath, against the flat command of the King: So God, upon his committing of new trespasses, may justly take occasion to punish all former offences; yea in his apprehension, the very foundation of his faith may be shaken, all his former title to heaven brought into question, and he tormented with the consideration that he was never a true child of God.  Tim. 
What remedies do you commend to such souls in relapses?  Phil. 
Even the selfsame receipts which I first prescribed to wounded consciences, the very same Promises, Precepts, Comforts, Counsels, Cautions. Only as Jacob the second time that his sons went down into 
* Gen. 43. 12.  Egypt, commanded them to carry double money in their hands; so I would advise such to apply the former remedies with double diligence, double watchfulness, double industry, because the malignity of a disease is riveted firmer and deeper in a relapse.   

XXI. Dialogue. Whether it be lawful to pray for, or to pray against, or to praise God for a wounded conscience.  Tim. 
IS it lawful for a man to pray to God to visit him with a wounded conscience?  Phil. 
He may and must pray to have his high and hard heart, truly humbled, and bruised with the fight and sense of his sins, and with unfeigned sorrow for the same: but may not explicitly, and directly pray for a wounded conscience, in the highest degree, and extremity thereof.  Tim. 
Why interpose you those terms explicitly and directly?  Phil. 
Because implicitly, and by consequence, one may pray for a wounded Conscience: Namely, when he submits himself to be disposed by God's pleasure, referring the particulars thereof, wholly to his infinite wisdom, tendering, as I may say, a blank paper to God in his Prayers, and requesting him to write therein what particulars he pleases; therein generally, and by consequence he may pray for a wounded Conscience, in case, God sees the same, for his own glory, and the parties good; otherwise, directly he may not pray for it.  Tim. 
How prove you the same?  Phil. 
First, because a wounded Conscience is a judgement, and one of the sorest, as the resemblance of the torments of hell. Now it is not congruous to nature, or grace, for a man to be a free, and active instrument, purposely to pull down upon himself, the greatest evil that can befall him in this worl●…. Secondly, we have neither direction, nor precedent of any Saint, recorded in God's word to justify 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 physician, what kind of physic he shall minister unto him.  Tim. 
But we may pray for all means to increase grace in us, and therefore may pray for a wounded Conscience, seeing thereby, at last, piety is improved in God's Servants.  Phil. 
We may pray for and make use of all means, whereby grace is increased: Namely, such means, as by God are appointed for that purpose; and therefore, by virtue of God's institution, have both a proportionableness, 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 overruled to that end, by God's power, against the intention and inclination of the things themselves. Such is a wounded Conscience, being always actually an evil of punishment, and too often occasionally an evil of sin: The bias whereof doth bend and bow to badness; though overruled by the aim of God's Eye, and strength of his arm, it may bring men to the mark of more grace, and goodness. God can, and will extract light out of darkness, good out of evil, order out of confusion, and comfort out of a wounded conscience: And yet darkness, evil, f●…sion, &c. are not to be prayed for.  Tim. 
But a wounded conscience, in God's children, infallibly ends in comfort here, or glory hereafter, and therefore is to be desired.  Phil. 
Though the ultimate end of a wounded conscience winds off in comfort, yet it brings with it many intermediate mischiefs and maladies, especially as managed by human corruption: Namely, dulness in divine service, impatience, taking God's name in vain, despair for the time, blasphemy; which a Saint should decline, not desire; shun, not seek; not pursue, but avoid, with his utmost endeavours.  Tim. 
Is it lawful positively to pray against a wounded conscience?  Phil. 
It is, as appears 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 God's servants may pray for ease under their burdens, 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, questionless we may beseech him to deliver us from the great evil of a wounded conscience, by way of prevention.  Tim. 
May one lawfully praise God, for visiting him with a wounded conscience?  Phil. 
Yes verily. First, because it is agreeable to the 
* 1 Thes. 5. 18. Ephes. 5. 20. Psal. 103. 22. & 145. 10.  will of God, in every thing to be thankful; here is a general rule, without limitation. Secondly, because the end, why God makes any work, is his own glory; and a wounded conscience being a work of God, he must be glorified in it, especially seeing God shows much mercy therein, as being a punishment on this side of hell fire, and less than our deserts. As also, because he hath gracious intentions towards the sick soul for the present, and when the malady is over, the patient shall freely confess, that it is good for him that he was so afflicted. Happy then that soul, 〈◊〉 in the lucid intervals of a wounded conscience can praise God for the same. music is sweetest near, or over Rivers, where the echo thereof is best rebounded by the water. Praise for pensiveness, thanks for tears, and blessing God over the floods of affliction, makes the most melodious music in the care of heaven.    

The conclusion of the Author to the Reader.  
ANd now God knows how soon it may be said unto me, physician heal thyself, and how quickly I shall stand in need of these counsels, which I have prescribed to others. Herein I say with Eli to 
* 1 Sam. 3. 18  Samuel, It is the Lord, let him do what seemeth him good: With 
* 2 Sam. 15 26.  David to Zadock, Behold here I am, let him do to me as s●…emeth good unto him. With the 
* Acts. 21. 14.  Disciples to Paul, The Will of the Lord be done: But Oh how ea●…ie it is for the mouth to pronounce, or the hand to subscribe these words! But how hard, yea without God's garce, how impossible, for the heart to submit thereunto! Only hereof I am confident, that the making of this Treatise, shall no ways cause or hasten a wounded conscience in me, but rather on the contrary (especially if as it is written by me, it were written in me) either prevent it, that it come not at all, or defer it that it come not so soon, or lighten it, that it fall not so heavy, or shorten it that it last not so long. And if God shall be pleased hereafter to write 
* Job. 13. 26  bitter things against me, who have here written the sweetest comforts I could for others, let none insult on my sorrows: But whilst my wounded conscience shall lie like the 
* Acts 3. 2.  cripple, at the Porch of the temple, may such as pass by be pléased to pit●…y me, & permit this book to beg in my behal●…e, the charitable prayers of well disposed People; till divine Providence, shall send some Peter, some pious minister, perfectly to restore my maimed soul to her former soundness.  
Amen.  
FINIS.