A HAND-KERCHEFFE FOR A DISCONSOLATE SOUL, To wipe away his Sin, and to keep him from Despair, as though they had never been committed.  
By Samuel Spinckes, Minister of God's Word.  
So apply the Promises of God unto thy Soul, that thou never despair, but make him thine own by Faith in Jesus Christ, and hope thou in the Lord Jehovah, for by Hope we are saved,  Rom. 8.24. 
LONDON, Printed by Thomas Harper, 1651.   

TO THE Much Honoured and truly Virtuous, THE LADY ANNE SCOTT, Late the spousess of Sir EDWARD-SCOTT, of Scots Hall, Knight and Baronet, the Mirror of Piety; S. S. wisheth all the Prosperous Events of Health and Happynesses, external, internal, and eternal.  
Madam:  
THE Truth is most Divine, though crossing humane sense, spoken by the Father of truth; but I will not here stand blowing a Trumpet (as it were) either of your Worthiness, or my own weakness: As for your Virtues and Almsdeeds, they shall and will follow you, when you shall be gathered to your Fathers, Revel. 14.13. And for my imbecility and weakness, let the World laugh at it, I care not; only my desire is, that God may be glorified. I have made bold to present a Hand-kercheffe for a Disconsolate Soul, under your name, assuring myself (according to your wont Piety) of your loving acceptance; my desire to do good, and that to the poor and meanest soul, shall in part (as I hope) excuse me in all: For we are all Debtors (with that blessed Saint Paul, Rom. 1.14.) both to the wise and unwise. And as it must and ought be our wisdom chiefly to win and gain souls Prov. 11.30. So it behooveth all God's children to receive from us with meekness his Statutes and Judgements, Deut. 4.6. I have heard you are as patiented as Job, and like to Moses mild, and altogether full of Virtue: In a word, although neither my person nor condition can any ways merit at your Ladyship's hands, yet the benign aspect you always afford to those that labour in God's Church hath thus far emboldened me, in all humility to crave that this my endeavour may pass in Public under your Ladyship's name; which favour being happily obtained, the Work and thing itself may of all sorts expect to be the rather embraced: And so praying the Father of mercy to grant you much joy, health, and happinesses terrestrial, with a glorified life celestial, resteth,  
Yours in all duty most bound, Samuel Spinckes.   

A Hand-kercheffe for a disconsolate Soul, etc.  
OH! What shall I do? what shall I say? Herein observe the true Light of the World, and he will direct thee, Joh. 1.34. Even that Son of God, whom as yet the Disciples knew not, neither did they understand the mysteries of Redemption, the which are wrought by Christ's humiliation and exaltation: by the one (saith Aquinas) taking from us all evil, and by the other giving us all good: Oh why should any then despair of their salvation? seeing Christ came not for the just, but to call sinners to repentance; for it is he that died for our sins, and risen again for our justification, Rom. 4.25. Is it thus? Why then should any despair of everlasting life? I dare say, it is abusive much to thy Creator, to say that the joys of the Kingdom of Heaven belong not unto thee: Wherefore take heed of thus abusing or misusing of God's mercies, and Christ's merits; for Christ was betrayed, mocked, spitted on, scourged, and put to death, and all for our sins: I say, truth itself was betrayed, wisdom itself mocked, glory itself spit upon, innocency itself scourged, life itself killed, and all for us, and our sins, that we might not despair. What should a man do to keep him from despair? Confess his sins unto God, and that not once or only in general, but often also, and that in particular; and be sure to make satisfaction and restitution to those thou hast wronged: for the Law of God under the penalty of his curse, requireth to restore whatsoever was wrongfully gained, Levit. 6.2.3. etc.  
Do not thou then waver in thy faith, for a wavering minded man is unstable in all his ways, Jam. 1.8. For as the Painter at the first, (saith Ponton on Luk. ch. 19) draws his picture with a Coal roughly, and afterward with an accurate Pencil and Orient colours exactly, so the Holy Ghost in the Prophets and Old Testament shadowed Christ's passion obscurely, but in the latter and New Testament, points and sets it down (as it were) perspicuously. The two Testaments are two pence, Luk. 10.35. bearing the same King's Image, (saith Theophylact on Luke 10.) though not in the same stamp; for all things being now finished and fulfilled that are written by the Prophets, of the same man, yet our Saviour's picture engraven in the Gospel, is more full and clear, then that which was imprinted in the Law: for now God hath showed us the light of his countenance, Psal. 67.1. Let us not therefore despair for all the hubbubs and garboils, and wars, or discontents that are in the world, nay in this our Kingdom, but put sure trust and confidence in God, and we shall see that the Lord in his good time will bring a period to those distractions: Oh, I say, despair not! but search the Scriptures, for they are the way unto Christ, and Christ is the way to Heaven. Altissiodorensis in his Golden Sum, saith, that Faith, Hope, and Charity, are a created Trinity, resembling the three Divine persons uncreated. For the Son is begotten of the Father, and the Holy Ghost proceeds from both; so steadfast hope is bred of faith, and love doth issue from them both. Whence observe, that Bellarmine citys often out of his Works against S. Augustine, that the foundation of God's house in our souls, is faith, the walls hope, and the roof charity. And the Prophet in a vision saw the transgressor against the transgressor, and the destroyer against the destroyer. So the Schoolmen oppose the Schoolmen, and their Champion Bellarmine fights against Bellarmine, in the points of faith and charity: for if faith be the foundation of all other virtues in a Christian, as himself writes, in his first Book of Rome's Pontificals, and 10. chapter, than it is not as he disputes in the first Book of his Justification, and 4. chapter; that is wrought by charity: but contrariwise, charity doth arise from faith. It is then an idle dream to suppose that charity is enclosed in faith, as a Diamond is in a Ring; for Christ is the precious Pearl, saith Luther in Galla. 2.5. and Christ it is which gives life and lustre to the Ring; for, the just live not by love, but by faith in the Lord Jesus, Habak. 2.4. It is an improper speech then (as some of our Divines observe, as Doctor Fulke, in Gal. 5.6.) to say that faith worketh by love, as the body by the soul, the matter by the form; for the soul rather worketh by the body, than the body by the soul. The matter is passive, the form active: whence know ye, that tribulations and afflictions are the patrimony of good men and good women: therefore never despair of mercy, for any vexation or trouble, nor have such a thought in thee, as to think that God's mercies are not for thee: I wish that all our Anabaptists and women-Preachers would have such thoughts in them, than I am persuaded it would make them more conformable to our Parliament, and to the truth of God's holy word.  
Let no afflictions or troubles of this world (I say) daunt thee; for unto good men and women, afflictions and troubles in this life serve to admonish them of their infirmities, and the virtues of good people are made manifest unto the world by their troubles and crosses of this life; wherefore, if thou be'st almost in despair, or be'st cast down upon thy bed of sickness, etc. why then note, to thy comfort, as in a skirmish (as God grant it may be otherwise with this Kingdom, wherein there are now too many) in the wars: that when the conflict is once begun, than the courage of the Captain, I say then, and not before, is his valour exercised and known; so when God doth call his children to any cross or calamity, then gins the battle, than their blessed patience and meek contentment is made known and manifest; I say, then, or never, knowing that all goes by the hand of God's providence, and holy Ordinance, in whom we live, move, and have our being, Acts 17.28. And know that no Physician (I writ this as a Hand-kercheffe to wipe away all tears from the eyes of such as are mourners for sin) can be more careful for the health of the body, than God is, and will be (if we be constant and confident in calling upon him by prayer, for mercy and favour in his Son, and our blessed Saviour Jesus Christ) for the health of the soul, how bitter soever the potion and portion of our afflictions may seem to us; yet receiving it from him who means us so well, we should not but receive it and them with patiented suffering, yea whatsoever his merciful hands shall reach or lay upon us, saying with holy and just Job, though he kill me, yet will I trust in him, Job 13.15. My son, saith the Wise man, when thou comest to the service of God, then prepare thy soul for temptations, and fears, and troubles, and shrink not away when thou art tried; for, whom the Lord loveth, him he chasteneth: as gold and silver are tried in the fire, so, I say, are our faith and patience tried in the furnace and fire of afflictions: Sicknesses, and afflictions are a means to purge out the dross of natural corruption, which by reason of our sins, remains within us.  
Afflictions being sanctified (saith Gregory) will bring us to a true fight of our sins, and so to a hearty sorrow for the same, and Affliction will teach Humility, even in the best of God's Children, as Job, David, Paul; and a man that should but read Johes Book, David's Psalms, and Saint Paul's Epistles, he could not but wonder to think that ever they should have any mirth at any time, etc. If we put into the Balance the afflictions of this life, they will be found of no weight, nor in any wise able to counterpoise the greatness of the reward; for (as I said before) tribulation is but a passion, and therefore small is the force thereof, but glory is an action, and therefore powerful, and increaseth every moment. This life passeth away swiftly, and soon vanisheth, therefore despair not, but strive to make they election sure, which may be done if thou canst but believe, and so labour and endeavour for the glory to come, Esay 64.4. which hath no end, and is full of sweet comfort and happiness, more than heart can think, 1 Cor. 2.9. and endureth for ever and ever. Oh therefore, good Christian soul, persevere constantly in a pure faith in Christ, and therein labour to finish your course, for great is your reward, which God hath promised, and Christ hath purchased, if thou canst but believe in him. And mark this also for thy future and eternal comfort, that the life of a Christian cannot be without sin, nor temptations; for, I dare say, our profit and increase in godliness, is through temptations, (as St. Augustine saith) and his reason there followeth, for neither doth a man well know himself, except he be tempted, neither can he be crowned except he overcome, neither can he overcome except he fight, neither can he fight except he have enemies and temptations, to encounter with. Whence again, note and observe, that God useth divers instruments in tempting, troubling, and afflicting of his children; for sometimes he useth the Devil, as he did with Job; sometimes wicked men he useth as a means, as the talse witnesses against our Saviour; and sometimes he useth other creatures: but yet in all these there is a double comfort to God's child; first, that great and many are the troubles of the righteous: and then secondly, for their full comfort, the Lord will deliver them out of all, Psal. 34.19. the Prophet doth not say he hath, nor in the present, doth, but in the future, shall. Again, if ye observe the ends of afflictions, therein also know, that sometimes we are afflicted, that we may be humbled, and the pride of our hearts abated; sometimes to the end that we may not fix our love upon this world; sometimes they are sent to make us more zealous in good works; and sometimes they are sent for this end, that partaking with Christ in his sufferings, we may also be glorified with him: and herein remember how the Lord tried Abraham in offering up his Son, how he tried Isaac, Jacob, and all the Patriarches with many and hard peregrinations, and think also how he tried all the holy and godly Martyrs with scourges and torments, with fire and faggot, and thereby think, imagine and know, that the scourge of tribulation, stirreth up the drowsy, humbleth the proud, purgeth the penitent, and crowneth the innocent. Again, know and understand, that the Lord afflicteth his children for these ends, that our faith thereby in the first place may be more pure, holy, and perfect, even as gold out of the furnace: Secondly, that we might the better know ourselves, and our own frailness and weakness: Thirdly, in respect of others, that so we might be examples of patience and constancy unto them. Thus Christ proved the faith of Peter on the Sea, and at his Passion, and again after his Resurrection. And the Apostle Paul witnesseth, that through his persecutions and bonds (I say that thereby) many of the brethren were emboldened, and did more frankly speak the truth, Philip. 1.14. even thorough my bonds, saith he: and hence proceeded those confident speeches of the Christians, and holy Martyrs, to their tyrants and persecutors, saying, torment us, rack us, condemn us, break us in pieces; yet for all this your malice, and iniquity, it's nothing to our hurt, but for our joy and comfort, it is nothing but the trial of our innocency; wherefore seeing it is thus, Oh! therefore never despair of God's mercy, but with the Apostle James, count it exceeding joy when ye fall into divers temptations, knowing that the trying of your faith bringeth forth patience, etc. Comfort (Oh comfort!) yourselves in, and with these words: And know, that through many tribulations ye must enter into the Kingdom of God, Acts, 14.22.  
Oh man! thou art created, thou art healed, if by faith thou canst see it; yea, thou art saved, if thou wilt perceive it: but which of all these are from thyself? I dare say not any of them; for thou couldst not create thyself, when thou wast not; thou couldst not justify thyself, when thou wast a sinner, and worse than thou hadst not been; thou couldst not raise thyself, when thou wast dead, because than thy strength was, as if thou hadst never been. When then is a man's free will in the state of nature? seeing the Roman Church boasts much of their freewill, where is our merit at the hand of God? Those that are wise do consider a threefold operation, not offree-will to merit, (as the Roman Church teacheth) but of divine grace, and all these in man, but from God. The first is our Creation, the second a Reformation, the third our Confirmation and perfection to glory; and God I say is the Author of all these; for all our being, and well-being is from God the Father, in, and by Christ, and by the Blessed Spirit; and therefore to us humility, but to God only belongs the glory.  
Object. But here some may reply, and say, surely I have heretofore felt (as I thought) the beginnings of Grace, and a new reformed life and conversation, by which I was persuaded, that I was form wholly to Christ my Redeemer: thus I was once persuaded, yet now I find that I am subject to manifold temptations, and sometimes overcome to fall into grievous sins, which wound my conscience; yea, I see a decay of grace in myself, I find a weakness of faith, and a kind of deadness in my soul, so that I delight not in the Law of God, as I should, nor do I feel that assurance of the favour of God, and of my salvation, as I desire; and therefore I fear, that the faith that I had was but feigned, and my holiness but in show, and therefore now I doubt that my estate and condition is fearful, woeful, and miserable.  
Respon. This is a very large Objection, and hath many parts, but I will answer them all with what brevity I may, and first, for the Conclusion; who told thee that thou wast in God's favour? It may be thou wilt reply, it was, and is, thine own conscience, seeing thy decay in faith, in holiness, and the burden of thy sins too heavy for thee to bear, and therefore this pronounceth the curse against thee, because thou hast not continued in all things that are written in God's Law to do them, Levit. 27.26. and because thou hast not that measure of grace which should be in a Christian, in such an one as is in God's favour; but who is this that thus persuades thy conscience to these doubtings? Shall I tell thee who it is? Why then know, it may be either God, or Satan: First, I say, it may be it is God, which if it be so, then know certainly, it is for thy good, and that God for a time leaves thee to thyself, and so suffers those doubtings to be in thee; it may be it is for some secret sin, for which, as yet thou art not fully and absolutely humbled, nor hast not truly as yet repent thee thereof, and in such a case then God doth it to work humiliation in thee, that so thou mayst be saved; or it may be it is to keep thee from security, and to make thee so much the more to abhor and fear sin, or to prevent spiritual pride in thee, to try thy faith, patience, constancy, and true trust in his promises; or else it is to move thee to esteem better of God's service, and of all spiritual graces hereafter; or it may be it is to teach thee to fly by earnest prayer unto Christ thy Saviour, and to mplore mercy at his hands, with the renewing of his spiritual grace in thee, because in Christ God is well pleased, and in him thou mayst have, and find mercy, yea even in the depth of all thy misery; but I say, If it be God that brings all these doubtings into thy mind, than I dare say that it is a sure argument to confirm thy faith, and ascertain thee that thou art God's child, and that so his mercy shall embrace thee on every side; and thus it is, I say that God tempteth, and it is then for thy good, if God do thus tempt thee.  
But not so with Satan, for if Satan tempt and persuade thee to these doubtings, than he doth it to work despair in thy soul, and so to procure thy utter ruin and destruction; and therefore believe him not, but resist his temptations at the very first, as the Apostle adviseth 1 Pet. 5.9. and so prevent all occasions; for, according to the Proverb, Give the Devil an Inch, and he will take an Ell: and take heed of solitariness, and of being too much alone, but use company; if thou be'st naturally given to melancholy, than I say, use merry company, for thy recreation, but take heed of being alone, lest Satan may deal with thee as he did with Eve, when she was alone, for than it was that he tempted her, Gen. 3.2, 3.  
Therefore I say, be circumspect, and give no credit to Satan when he shall persuade thee to any evil motion or action, for he is a Liar, John 8.48. and he is thy enemy, yea, thy accusing enemy, and one that seeketh to devour thee, 1 Pet. 5.8. and why shouldst thou believe a liar, or any way credit thine adversary, rather than the sweet promises of the Father of mercy? how full the holy Scriptures are of the sweet promises of mercy! let a man search and he shall find, as in Ezek. 18.27. he that doth righteousness, not he that saith, but he that doth, shall save his soul alive: and come unto me all ye that are weary, etc. Mat. 11.28. and for this, read Job 13, 14, 15. with others: And therefore hold this for a ground; although thou mayst be subject to doubtings, yet by, and with God's assistance, with holy Job, thou wilt never despair, but pray earnestly and without ceasing for the gift of persevering: And thus shalt thou find comfort in the latter end: and thus thou mayst perceive then how thou mayst obtain the joys of Heaven, and not to despair. Again, peradventure thou wilt say, I know there is much joy and happiness in Heaven provided for the elect, but what's that to me? For I shall have no share thereof, I know it, by reason I am so subject to so many temptations, and enticed often to grievous sins, sometimes with the Atheist, to think that there is no God, as also to deny the providence and power of God, harping that all things happen by fortune and chance; sometimes again I am ready to deny Christ, the second Person in the Holy and Sacred Trinity, and sometimes I am ready to lay violent hands upon myself, and thus to sinne sometimes against the first Table, and sometimes against the second: Yea, and although I pray to be free there from, yet I cannot; well, I shall tell thee the reason of this, Satan is thy utter enemy, and for that cause, both he and the world, and the flesh, will not leave assaulting thee, and therefore it is that thou doubtest, and thinkest withal, that thou oughtest not to apply the favour and mercy of God unto thyself. Unto these I fully answer: That these temptations and corruptions may sometimes be found even in the best of God's children, (yea, in those upon whom God hath bestowed an excellent measure of grace) the which either ariseth from the corruptions of their own natures, from which they are not fully purged, and in which there are the seeds of all these sins of Atheism, Infidelity, and the like, or else from the temptations of Satan, from which they neither are nor can be free, so long as they live in this vale of misery. Paul the Apostle was often buffeted with Satan's temptations. Peter had a shrewd fall, when he denied his Master: Noah, Lot, and faithful Abraham, they had their resurrections from sins, as I may say, and David, (though a man according to Gods own heart, Acts 13.22.) yet he was constrained to pray, as Psa. 51.10. for to have a new heart created in him, etc. And how terrible were Jobs temptations, as we may read, Job 6.4. if these men were not free, then how canst thou look to be privileged? But to satisfy thee further herein, know that thou art yet a member of the Church militant, and so long as thou art so, thou art, and shalt be subject to these fightings and warrings against the temptations of Satan continually, nor canst thou be free from these, till thou be a member of the Church triumphant, which shall be in the world to come; for, first, our regeneration is not fully perfected in this life, and therefore the seeds of sin and corruption remaining, there is a fear and doubting even in God's dearest children, yea, and sometimes a kind of despair too; Oh! but in this know for thy comfort, that Christ (thine and our sweet Saviour) hath felt the terrors of God's wrath and absence, that so his faithful ones might be delivered from it; yet know this also, that there will be a combat in thee, (if thou be'st Gods) even between the flesh and the spirit. Again, Satan is a perpetual enemy, and he will never leave off to seek thy destruction: howsoever, thou mayst get the victory, and be at peace for a time, (when upon true repentance thou art reconciled unto God) yet thy enemies will adventure again, and thou shalt be sure of many battles and skirmishes with them, before thou canst pass thorough the wilderness of this world, to the Canaan of Heaven. But yet take this again for thy comfort, that temptations are sure signs, that they that are troubled and possessed therewith are the dear children of God.  
And temptations are profitable for a Christian, and therefore Saint James saith, my dear brethren, count it exceeding joy when ye fall into divers temptations, knowing that, etc. Ja. 1.2.3. etc. nay, our Saviour himself was tempted, and that to grievous sins too, as ye may see, Mat. 4. as to Idolatry, distrust of God's providence, and to doubt whether he were the Son of God or not; nay, he was also tempted to pride and vainglory, yea to lay violent hands upon himself, and so to be the cause of his own death; and when the Devil left him, saith the text, Luk. 4.13. it was but for a season. St. Paul was an excellent Christian, and the dear child of God, and yet he could not be free from assaults, Rom. 7.23. for he had the seeds of sin in him, and he had a Law in his members, rebelling against the Law of his mind, and often leading him into the Law of sin; for he had inward enemies, and he was not free from outward; for he had the messenger of Satan sent to buffet him 2 Cor. 12.7, 8. that is, Satan still assaulted him with one temptation or other to move him forward and to provoke him to sin. And St. Paul prayed thrice; that is, often and earnestly, to be freed therefrom, and that he might have no more of these assaults and troubles, and yet he could not be free; and why did not God give and grant his desire and request? if he would have given this freedom to any, then why not to Saint Paul? I answer, the state of the Apostle required it (being a member of the Church militant) that he should not be free; lest he might grow secure, leave off fight, and so cease to be a Soldier, which we must not do in this life, for we then break our vows and oaths made by our Sureties or Parents in our Baptisms: wherefore we must, I say, fight manfully under Christ's Cross and Banner against the three deadly enemies of the soul, the world, the Devil, and the flesh, and be faithful unto death, and then thou shalt have a crown of life, Revel. 2.10.  
It is the property of the Devil (saith Saint Bernard) to suggest evil motions, but it is our parts and duties not to consent unto them; for, as often as we resist, so often we overcome the Devil, and we thereby do honour our God, who visiteth us, that we should fight, who helpeth us that we may overcome, and who strengtheneth us that we faint not in our combat; to be tempted by Satan, is Satan's sin, not thine, but to yield and consent to his temptations, is sin in thee: And know this, that seeing our Saviour (as I shown you a little before) was so tempted to such grievous temptations, therefore let none think to be free; but yet comfort thyself with this, that God (who is thy loving Father in Christ) hath the Devil in chains; and as he stayeth the waves of the Sea at his pleasure, Job 38.8. So he holdeth Satan (as it were) with bit and bridle, that he can tempt thee not otherwise, nor any longer, than God sees for thy good, as is evident by the example of Job, Job 1.12. And if the children of God be tempted and overcome by any assault, yet upon true repentance and coming unto Christ, we have an Advocate with the Father, even Jesus Christ the righteous, and he is the propitiation for our sins, 1. John 2.1. and in the first Epistle John 1.8.9. If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we acknowledge our sins, than he is faithful (according to his promise) to forgive us our sins, and to cleanse us from all unrighteousness.  
We must not therefore conclude and say, that because we are subject to temptations, and because the sword is so predominant in our Kingdom, or because the seeds of sins are still in us, and the corruptions of our natures are not fully purged, that therefore we are out of the favour of God; and first for the sword so reigning in the Land, we must confess it is for the sins of the Land, which if once that cause were but removeed, than the effect would cease: What, wilt thou say that for these thou art out of God's favour? Well then note again, that these may be, and often are to be found even in God's dearest Saints; but herein we may pray unto God for help, because he is the Lord of peace, who giveth peace unto his children; cast thy care therefore upon God, the author and finisher of thy faith, 1. Pet. 1.2. and use an endeavour by striveing and labouring to resist these temptations, and endure the combat with patience, having an eye to our Captain, Christ Jesus, who is the author and finisher of our faith, etc. Heb. 12.1.2. and know that God freely accepts us as righteous, not for any merits of ours, but for the merits of his dear Son, in whom only he is well pleased, 2. Pet. 1.17. And also know, that whensoever thou art in any temptation or doubtings to trouble thy soul, remember then, I say, that thy estate in this life, is like Peter on the water, whose faith at first was so strong, that at the call of Christ, he came boldly to him on the waters without doubtings, but when he saw the waves coming against him, than he presently doubteth, and feareth drowning, and gins to sink, and finding himself unable to save himself, he flieth to Christ, and prayeth earnestly unto him for help; saying, Master, save me, I perish: And then Christ giveth him his hand, and bringing him into the Ship, saveth him from drowning: And in like manner it is with a Christian; for, at first, when Christ called him to faith and repentance, being persuaded by the Spirit to believe, than he comes boldly unto Christ, being moved by the excellency of Christ's merits, and the free promises of grace and mercy in him; but when once he comes to see his own unthankfulness, and the weakness of his faith and obedience, and the unbelief and wants of sanctification in him; then (the waves of Satan's temptations and corruptions of his own nature assaulting him) fears and doubtings seize upon him; and he is ready to sink down into the sea of despair for want of faith. I say, if this be thy estate and thy case, as peradventure it may? What then must thou do herein? Only this, confess and acknowledge thine own weakness and insufficiency, and with Peter (being ready to sink) fly unto Christ, and pray unto him for comfort, who is the author and fountain of life and peace; for if any be afflicted, let him pray, saith Saint James, 5.13. And my house shall be called the house of prayer, saith our blessed Saviour, Mat. 21.13. But where is God's house once called the house of preaching? neither yet in all God's word, I am sure, from the beginning of Genesis to the end of the Revelations, we do not read of one quarter of the Miracles and Wonders that have been done by preaching, as have been by prayer; and the Apostle willeth us to prove and to examine our own selves, not any man another, but himself, 2. Cor. 13.5. And was or is that by preaching, and not rather by prayer? and pray continually, 1. Thes. 5.17. And I dare say, that in any doubtings, troubles, and afflictions whatsoever that thou mayest be in, prayer may be the means to beget faith in thee to believe, and thou thereby mayest be saved and recovered, etc. But again, if thou at any time doubtest, because of thy imperfections in any of thy assaults, and because thou art not fully (as thou mayest imagine) regenerated: Know then, as I said before, that Christ is thy perfection, and that God so beholdeth thee in him, as that thou canst not totally fall: For if we look upon ourselves, why then when we have done all that we can, yet alas! we must needs be constrained to say, that we are but unprofitable servants, Luke 17.10. And for peace in ourselves, we cannot find any. So that as Noah's Dove was constrained to fly bacl again into the Ark, before she could find whereon to rest the sole of her foot, Gen. 8.9. So are we constrained to fly to Christ, before we can find rest to our souls. As the Israelites being stung with the fiery Serpents, presently looking upon the brazen Serpent, were healed and cured, Num. 21.9. So whensoever thou art wounded by sin, or moved to doubtings, by thine own weakness, or Satan's temptations, then sly presently to Christ, and behold him by the eye of faith, how he was crucified, how he shed his most precious blood, how he died and risen again, how he sits at the right hand of his and our Father, and makes intercession, and all for the purchase of thy peace, and for the joy and comfort of as many as thus believe of him: Oh now! with this persuasion, I say, possess thy soul in patience and hope, that thou shalt one day enjoy that inheritance of the Saints, where is freedom from all these fears and doubtings, which Christ hath bought and purchased for thee. O despair not then! for Christ, I say, hath purchased and bought eternal life, and everlasting joys for thee; and not by or with thy merits, but by and with the price of his own most precious blood, this hope will not make ashamed, Rom. 5.5. Yea, by and with this hope, thou art and shalt be saved, Rom. 8.24. Do not therefore conclude and say, that the joys of heaven belong not to thee; this is to abuse that sweet and loving mercy of God; for, as you have heard but even a little before, from the holy Apostle St. Paul, we are saved by hope, oh than think not thyself to be out of the favour of God, or that the joys or happinesses of Gods holy Kingdom, belongs not or appertains not to thee, because thou art not yet free from sin, and Satan's temptations, but comfort thyself in hope, that as Christ's prayer for Peter was heard, that (though he failed in faith, and that for a time, yet) he could not fail and fall totally and finally, and so also, I dare say, it is hard for thee; for, Christ hath prayed for thee as earnestly and as effectually as he did for him, yea, and for all that shall but believe in him, John 17.20. and therefore, Job 19.2. as Job in the midst of his misery, did comfort himself with this meditation, that his Redeemer lived: So do thou comfort thyself in Christ, that one drop of his blood is of efficacy, virtue, and power, to procure pardon for all thy sins; yea, and though all the sins of all the whole world were thine. And therefore wait with patience, and be content with God's answer to Saint Paul, 2. Cor. 12.9. My grace is sufficient for thee, and my strength and power shall be made manifest in thy weakness: and know, that it is not for thy merits, but for the merits and worthiness of Christ, that God freely accepts us.  
And this is the very promise of God to those who are once his, on whom he hath once bestowed those graces of the knowledge of Christ, of faith, of repentance, of regeneration, and newness of life, (which thou canst not deny, I think, but at sometime to have been in some measure in thee) though he suffers thee to fall into divers great and grievous temptations, (yea, temptations of a very high nature) yet he will lay no more upon thee (or them) than he will make thee and them able to bear, 1. Cor. 10.23. And though he suffer to be overcome for a time, yet will he make a way to escape, and will give grace of faith and repentance, by which they may be reconciled and re-assured of the love of our heavenly Father. Doubt not then to apply the promises of God in particular unto thyself, upon repentance and coming unto Christ, because there is no kind of sin, which thou canst commit, but the mercies of God in Christ are fare greater. For that sin against the holy Ghost, thou canst not commit, which is not any transgression of the Moral Law, either in general or in particular, either of ignorance, or of infirmity, or a sin committed wilfully, or presumptuously, and against a man's own conscience, (though these be grievous sins;) but it is an universal and final Apostasy or falling away from Christ; I say, it is a voluntary renouncing of the knowledge or known truth of the Gospel, and a rebellious proceeding from the hatred of it, being joined with a tyrannical, sophistical, and hypocritical oppugnation of the same; when a man that hath been enlightened with a true knowledge of Christ, and is convinced in his conscience of the truth of it, by the blessed Spirit, and hath tasted of the good word of God, Heb. 6.5. and of the powers of the world to come, (but it is only a taste, for they that do feed of these graces spiritually, and do digest them, and are nourished by them to newness of life; I dare say; God will never suffer them to fall into this sin) when such an one, I say, shall afterwards universally, and with a full consent, fall from the truth, deny Christ, persecute him (and though it be but in his members) with reproaches, despisings, and taunts, and so disdain the sacrifice of his death and passion, and continuing thus without repentance unto the end, this is the sin against the Holy Ghost. Thus did Julian, and other Apostats sin, and of these are that of the Apostle to be understood in Heb. 6.6.7.8. etc. But to thy comfort whosoever thou art, that art troubled with doubtings, and so fears that heaven and the joys thereof belong not unto thee: This sin, I say, thou canst not fall into (being first engrafted into Christ by faith;) and for all other sins be they never so grievous, yet remission is promised, upon faith and repentance, and that freely, not for the merit of thy faith or repentance, but for the love and merits of Christ.  
Why then shouldst thou not apply the general promises of grace unto thyself in particular? Come unto me (saith our blessed Saviour, Matt. 11.28.) all that are weary and heavy laden, and I will refresh you. This promise is general. But this thy own conscience will tell thee, that thou art weary and laden heavily with the burden of thy sins, and therefore thou mayest well conclude, that coming unto Christ, the promise of mercy belongs to thee: Whosoever shall believe and be baptised, shall be saved, Mar. 16.16. this is a general promise also. But thy own conscience will tell thee, that thou art Baptised, and that without our new fangled re-baptizings, and that thou believest (though it may be that thy faith is but weak but like a grain of mustard seed, that is very small, Matth. 7.20.) yet if thou canst but say with the man in the Gospel, I believe, Lord help my unbelief, Mar. 9.24. If thou canst but touch the hem of Christ's garment with the finger of faith, (if thy hand of faith, by which thou mayst lay fast hold of him be wanting) yet by this touch of Christ, even but with the finger of faith, the virtue of Christ may flow forth sufficiently to stop the bloody issue of thy sins, and to cure the maladies of thy soul, and with this thou mayst truly apply the promises of grace unto thy soul. Well then! as you have seen, since thou art and must be a Soldier whilst thou livest in the Camp, or Field of the Church; faint not at the sight of thine enemies, though they be many and terrible, but comfort thyself with this, that (as Elisha said to his servant in the 2. Kin. 6.16.) there are more with thee then with them, yea, and though thou be weak, yet the stronger part is on thy side; for thou hast God thy friend, to send thee more aid of grace, (if at any time thou art decayed in thy strength) thou hast Christ a Conqueror, thy Captain, under whose Banner thou dost fight, thy friend; and thou hast the blessed Spirit to encourage thee; and though he may leave off to show his favourable presence for a time, yet will he not be long absent from thee. Though for a moment he hid his face, yet with everlasting kindness will he have compassion on thee, Esay 54.7.8. In a word, thou hast, being in Christ, Myriad of Angels to accompany thee, and the prayers of the Saints, of the whole Church; yea, I say, and of Christ himself, at the right hand of his and our Father; like the shouting of the Israelites, to make the walls of Jericho, the strength of their enemies to fail, Jos. 6.20. And therefore fail nor, but there go on, I advise thee, with faith and constancy to endure the combat; and faint nor, though thou hast many losses of grace, many wounds by sins, and by thy spiritual enemies, for Christ being thy Captain, thou shalt certainly prove a Conqueror in the end.  
But notwithstanding all this, thou findest that thou art unable to apply the promises of mercy and free grace unto thyself, or to do it so weakly, that fear is not altogether removed out of the heart: Then as in the sickness of thy body, thou art ready to seek and to send to the Physician for health of thy body, that so he may apply somewhat unto thee for thy health and cure, so must thou do: I say, in the sickness of thy soul, than thou must fly and seek to God's Minister; for the Priests lips ought to preserve knowledge, and thou must seek the Law at his mouth, saith the Lord by his Prophet, Mal. 2.7. To him than thou must open the wounds of thy soul, and all the causes and occasions of thy fear; whether they be thy sins (if any trouble thy conscience) or thy temptations to sins, thy weaknesses of faith and holiness, or the like; so that he upon view and sight of thy estate, and arguments of thy faith and repentance (though they be but weak) may apply the promises of mercy, the comfortable refreshing Oil of the Gospel unto thy soul: But yet herein also heed and wariness must be taken, to what Minister, and to what spiritual Father we do repose and put our trust and confidence in for this so great a business; for we must not send to the Schismatical Anabaptist, Brownist, etc. who preacheth and applieth all judgements, and little or no mercy; for, than he may make the wound worse than it is; but in this case, send to the godly reformed Minister, not to some upstart, Tradesman, or body Minister, of which at this day are too many; but know this, that our life is hid with Christ in God, Col. 3.3. For, as Trees in the cold and stormy Winter, so good men and women in tempests and anguishes of soul, seem to be dead, not only to the world, but even to themselves. Whence note, that Acts 20.9.10. Eutichus there is an Emblem of a Christian in temptation; for, he fell from an high loft, and was taken up dead, and so was reputed of all that beware present; but (saith the Text) the Apostle Saint Paul laid himself upon him, and embraced him, and so found life in him, and set him on his legs; so though a man fall high, from heavenly grace, even to the very pit of hell, if it were possible, yet he may be raised again by some skilful and painful Paul, by applying the comforts of the Gospel, and so rightly showing him that his life is not altogether extinguished and put out, but hid only in Christ, and that the same is to be found again in God.  
But for those that think (if there be any such) that any man may as well absolve or baptise, or use any other Ministerial Function or Office in the Church (but some, if not too many, could be contented that there were no Churches) as well as the Ministers of God, who only are lawfully called thereunto, I would have such to know, that he that sent forth to baptise, Mark. 16.16. he sent also to remit sins, saying, as my Father sent me, so send I you, etc. John 20.12.13. As therefore none can or aught to baptise, though he use the same water and words, 2. Cor. 5.7. and 10. vers. but only, the lawful Minister, Heb. 5.4. I say, he only which Christ hath called and authorized to this Divine and Ministerial Function: So though others (I confess) may comfort with good words; yet none can absolve from sin, but only Christ, and those to whom Christ hath committed the holy Ministry and words of reconciliation, 2. Cor. 5.18.19. and of their absolving Christ speaks, in Luk. 10.16. He that heareth you heareth me: In a doubtful title, thou wilt ask the counsel and advice of some skilful Lawyer; in peril of sickness, thou wilt inquire of the learned Physician; and is there no danger in the dread, and fear of damnation, for a sinner to be his own Judge? Judicious Calvin teacheth this point of Doctrine most plainly, Et si omnes mutuo nos debeamus consolari, etc. Although (saith he) we ought to comfort and confirm one another in the confidence of God's mercy; yet we see that the Ministers are appointed, as Witnesses and Sureties to ascertain our consciences of the remission of sins: Insomuch, as they are said to remit sins, and to lose souls, etc. Beza highly commendeth this practice; and Luther saith, that he had rather lose a thousand worlds, then suffer private confessions to be, etc. And our Church hath ever most sound admitted and maintained the truth of this Doctrine; and herein I might bring in the visitation of the sick in our Liturgy, but that is now abolished, and for my own part, I never was against the abolishing of it; only this I say, and say of it, if those in Authority had punished some of those that rend it out of the Churches, before that Authority had made the same of no validity and use, that then it would have made some (and that a great many too) have leaned more freely to them and their Authority, who now (I fear) stand but as neuters; and the not punishing of such, hath been a great cause of the augmentation and increasing of this civil uncivil and unnatural War: There was once much wondering when the Pope fell here in this Kingdom, as now they wonder to see the Prelates cast down, and so the world did once wonder to see the Mass cast away and disliked, and now many wonder to think that the Lithurgy should be so swept away. And for my part, I pray God grant that the people do not at last take a surfeit of that most Divine Ordinance of preaching, for no violent thing lasts long: Well, but we all complain of our present misery, by the unhappy and bloody distractions of the Kingdom, by this inbred and unnatural War: But yet few consider seriously or the cause, whence they come; for information herein, take and observe this, that sin is the only cause of every affliction, and of all punishments, whether to private men, or whole Kingdoms, Esay. 26.9. We by our sins have provoked God to anger, and God shows his anger by these judgements upon the whole Nation, Deut. 6.15. King and Subjects have sinned, and now King and Subjects are punished, Deut. 28.63. Nay, God causeth us to punish one another; and he doth it either to reform us, or else to destroy us. But (I dare say) God is the efficient cause of all: Yea, the cause of all causes; all other causes are but God's instruments; now the instrumental cause of these our distractions, are wicked men, 2. Chron. 22.2.3. God useth one sinner to punish another, as Israel's sins were punished by wicked Shishake, and by idolatrous Asher, Esay. 1●. 5. whom God calleth the rod of his anger, and the staff of his hand, 2. Sam. 12.11.12.13. So God punished David's sin by wicked Absalon, and King Rehobcams' sin by his rebellious people, 2. King. 14.16. and the sin of the people by their King Jeroboam.  
But yet though God do use wicked men for his instruments, yet wicked men do but wickedly, even in the things wherein God useth them; for naturally still they are but the Devil's instruments to execute his will, and their own Devilish malice: as ye may see Job 1.15. But to pass and go where we were, for Absolution, we find that Doctor Holland absolved Doctor Reynolds at his death, who not being able to speak, yet he kissed the hands wherewith he was absolved. And so King James, of blessed memory, as I have credibly heard, when he lay on his death bed, sent for a Reverend Bishop to come and give him his Absolution. But yet I say further, and that most justly and truly to, that our Church hath abolished, as it was very fitting, the Tyrannous and Antichristian abuse of Popish Auricular Confession, which they very fond thrust upon the souls of Christians, as an expiatory sacrifice, and a meritorious satisfaction for sin, racking their consciences to confess when they feel or felt no distress, and to enumerate all their sins, which is impossible; that so by this means they might dive into the secrets of men and women, which many times proved pernicious and hurtful, not only to private persons, but also to public States.  
But to leave the Church of Rome to their fopperies, let all good Christians be admonished to beware of their own natural corruptions, which is a thing that is by nature in the best; for all are, in this point, borne Papists, and there is no man that hath not, as Luther said, a Pope in his belly, a high conceit and opinion of his own works, (whereby we think we tie God unto us) and yet I dare say, there is in us no real virtue, no true substance. For we can of right challenge nothing at God's hands, be our works never so good or excellent: for before thy conversion what canst thou deserve, when every of thy works and actions, are but as so many sins? for to the impure, all things are impure, Tit. 1.15. And without faith it is impossible to please God, Heb. 11.6. And also after conversion, all thy works are tainted with sin, whereas if they could merit or deferve, than they must be absolutely good and righteous. Oh then challenge nothing for thy works sake, for thou mayst know their imperfections, and in begging any blessing from above, from whence cometh every good and perfect gift, Ja. 1.17. I say, therein use no other plea, but the freedom of God's grace: Let Papists lay claim unto them, as they are servants, but let us claim them as we are sons. For know, it is not Esau's riches, nor Jesables birth, nor Goliahs' strength, nor Achitophel's wit, nor Absalon's beauty, nor saul's stature, nor Dives fine Purple, nor the Fool's great Barns, that can assure or certify the soul of the favour of God: for, I dare say, all these a man may have, and yet be of old ordained for condemnation. But as we were, I say, thou must confess thy sins and weaknesses, (as the Reverend Divine Mr. Perkins in his Case of Conscience, observeth) That so the Minister of God may pronounce the sentence of Absolution (of thy free remission and reconciliation with God in Christ) unto thee: for, as is showed a little before, the Minister hath the Keys committed unto him for that end, Joh. 20, 22.23. and that hence thy hope and confidence in God may be confirmed, which the Minister may truly do, if by thy confession, he finds in thee, the grounds and signs of faith and repentance; and here, in this small Tract, I doubt not, but fully hope, that I have not spent my time in vain, but that some, if not all, that shall see and read it, shall find some comfort thereby unto their souls, (if thou be called, and brought to repentance and faith in Christ) despair not. I will here again put you in mind of one ground of comfort more, for, or in stead of many, and it is this: That a desire to repent and believe, in a touched heart and conscience, is faith and repentance itself; for God accepteth the will for the deed, as I said before, though it be not so in nature, yet in God's acceptation by and in Christ it is so. And this is evident in the holy Scriptures; first, because if there be a willing mind, it is accepted, not according to that a man hath not, but according to that he hath, 2. Cor. 8.12. And doth not God only call all, that thirst and desire the waters of life, yea, and offers thereof freely, Esa. 55.1.2. I say, if they do but desire and thirst for it, he than promiseth to give it them freely, Revel. 21.6. and 22.17. And he will be as good as his word to us, because his word and promise is to us Yea, and Amen, 2. Cor. 1.20. Seeing it is thus with the Lord, that thou shalt be sure to receive and taste of these waters of comfort, if thou wilt pray for it, and expect with patience, and tarry the Lords leisure for it, than thou art and shalt be blessed in the desire of it; for, Blessed are they that hunger and thirst after righteousness; for, first or last, they shall be satisfied, Mat. 5.6. And then blessed shalt thou be in the happy possession of it; hope well: for if it were not for hope, as it is in the Proverb, Heart would break; and pray hearty for it: for, I dare say, Prayer is an excellent Antidote against any despair, temptation, or assault whatsoever; and no Prayer comparable to Christ's, which he hath taught us, Mat. 6. But in a word for conclusion, know, Christian and loving Reader, and despair not. For Christ is the door to Heaven, Faith is the lock of this door, and Prayer is the key to open this lock; which may be a great motive to keep a man from despair, and therefore not to be distracted for these times, though troubled with an unnatural war: but in a word let me advise thee, often, and with zeal and fervency of spirit, to turn this Key, Prayer; for as the body cannot live without the soul, no more can the soul live without Prayer. But for thy further satisfaction herein, I refer thee to a Sermon of mine, entitled, The great Estimate that redounds by Crosses and Afflictions. The Text being but one word, viz. Rom. 8.18. the word Afflictions: as also to my Exposition on the Lord's Prayer. Thus (blessed soul) thou hast for thy comfort, A Hand-kercheffe, to wipe away all dolour and grief, or what may trouble thy soul or conscience for the miseries or calamities of the Times, and a Directory to all happiness. To which God in his good time bring thee. Amen.  
FINIS.