A hand-kercheffe for a disconsolate soule,: to wipe away his sinne, and to keep him from despaire, as though they had never been committed. / By Samuel Spinckes, minister of Gods word.

A HAND-KERCHEFFE FOR A DISCONSOLATE SOULE, To wipe away his Sinne, and to keep him from Despaire, as though they had never been committed.

By Samuel Spinckes, Minister of Gods Word.

So apply the Promises of God unto thy Soule, that thou never despaire, but make him thine owne 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 truely Vertuous, THE LADY ANNE SCOTT, Late the Spousesse of Sir EDWARD-SCOTT, of Scotts Hall, Knight and Baronet, the Mirrour of Piety; S. S. wisheth all the Prosperous Events of Health and Happynesses, externall, in∣ternall, and eternall.

Madam:

THE Truth is most Divine, though crossing hu∣mane sense, spoken by the Father of truth; but I will not heere stand blowing a Trumpet (as it were) either of your Worthinesse, or my owne weakenesse: As for your Vertues and Almes-deeds, they shall and will follow you, when you shall be gathered to your Fathers, Revel. 14.13. And for my imbecillity and weaknesse, let the World laugh at it, I care not; onely my desire is, that God may be glori∣fied. I have made bold to present a Hand-kercheffe for a Disconsolate Soule, under your name, assuring myselfe (according to your wonted Pie∣ty) of your loving acceptance; my desire to doe good, and that to the

poore and meanest soule, shall in part (as I hope) excuse me in all: For we are all Debters (with that blessed Saint Paul, Rom. 1.14.) both to the wise and unwise. And as it must and ought be our wisdome chiefely to winne and gaine soules Prov. 11.30. So it behooveth all Gods child∣ren to receive from us with meekenesse his Statutes and Judgements, Deut. 4.6. I have heard you are as patient as Job, and like to Moses milde, and altogether full of Vertue: In a word, although neither my person nor condition can any waies merrit at your Ladyships hands, yet the benigne aspect you alwaies afford to those that labour in Gods Church hath thus far emboldned me, in all humility to crave that this my endea∣vour may passe in Publique under your Ladyships name; which favour being happily obtained, the Worke and thing it selfe may of all sorts ex∣pect to be the rather embraced: And so praying the Father of mercy to grant you much joy, health, and happinesses terrestriall, with a glorified life coelestiall, resteth,

Yours in all duty most bound, Samuel Spinckes.

A Hand-kercheffe for a disconsolate Soule, &c.

OH! What shall I doe? what shall I say? Heerein observe the true Light of the World, and he will direct thee, Joh. 1.34. Even that Sonne of God, whom as yet the Disciples knew not, neither did they un∣derstand the mysteries of Redemption, the which are wrought by Christs humi∣liation and exaltation: by the one (sayth Aquinas) taking from us all evill, and by the other giving us all good: Oh why should any then dispayre of their salvation? seeing Christ came not for the just, but to call sinners to re∣pentance; for it is he that died for our sinnes, and rose againe for our justification, Rom. 4.25. Is it thus? Why then should any despayre of everlasting life? I dare say, it is abusive much to thy Creator, to say that the joyes of the Kingdome of Hea∣ven belong not unto thee: Wherfore take heed of thus abusing or mis-using of Gods mercies, and Christs merits; for Christ was betrayed, mocked, spitted on, scourged, and put to death, and all for our sinnes: I say, truth it selfe was betrayed, wise∣dome it selfe mocked, glory it selfe spit upon, innocency it selfe scourged, life it selfe killed, and all for us, and our sinnes, that we might not despayre. What should a man doe to keep him from despayre? Confesse his sinnes unto God, and that not once or only in generall, 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. &c.

Doe not thou then waver in thy fayth, for a wavering min∣ded man is unstable in all his wayes, Jam. 1.8. For as the Pain∣ter at the first, (sayth Ponton on Luk. ch. 19.) drawes his pi∣cture 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 Christs passion ob∣scurely, but in the latter and New Testament, points and sets it downe (as it were) perspicuously. The two Testaments are two pence, Luk. 10.35. bearing the same Kings Image, (sayth 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 Saviours picture engraven in the Gospel, is more full and clear, then that which was im∣printed in the Law: for now God hath shewed us the light of his countenance, Psal. 67.1. Let us not therefore despayre for all the hub-bubs and garboiles, and warres, or discontents that are in the world, nay in this our Kingdome, but put sure trust and confidence in God, and wee shall see that the Lord in his good time will bring a period to those distractions: Oh, I say, despayre not! but search the Scriptures, for they are the way unto Christ, and Christ is the way to Heaven. Altissiodorensis in his Golden Summe, sayth, that Fayth, Hope, and Charity, are a created Trinity, resembling the three Divine persons un∣created. For the Son is begotten of the Father, and the Holy Ghost proceeds from both; so stedfast hope is bred of fayth, and love doth issue from them both. Whence observe, that Bellarmine cites often out of his Works against S. Augustine, that the foundation of Gods house in our soules, is faith, the walls hope, and the roofe charity. And the Prophet in a vision saw the transgressour against the transgressour, and the destroyer against the destroyer. So the Schoolemen oppose the Schoole∣men, and their Champion Bellarmine fights against Bellarmine,

in the points of faith and charity: for if faith be the foundation of all other vertues in a Christian, as himselfe writes, in his first Booke of Romes Pontificals, and 10. chapter, then it is not as he disputes in the first Booke of his Justification, and 4. chapter; that is wrought by charity: but contrariwise, charity doth a∣rise from faith. It is then an idle dreame to suppose that cha∣rity is inclosed in faith, as a Diamond is in a Ring; for Christ is the precious Pearle, 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 Do∣ctor Fulke, in Gal. 5.6.) to say that faith worketh by love, as the body by the soule, the matter by the forme; for the soule rather worketh by the body, than the body by the soule. The matter is passive, the forme active: whence know ye, that tri∣bulations and afflictions are the patrimony of good men and good women: therefore never dispaire of mercy, for any vexation or trouble, nor have such a thought in thee, as to think that Gods mercies are not for thee: I wish that all our Anabaptists and women-Preachers would have such thoughts in them, then I am perswaded it would make them more con∣formable to our Parliament, and to the truth of Gods 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 ver∣tues of good people are made manifest unto the world by their troubles and crosses of this life; wherefore, if thou beest al∣most in despaire, or beest cast down upon thy bed of sicknesse, &c. why then note, to thy comfort, as in a skirmish (as God grant it may be otherwise with this Kingdome, wherein there are now too many) in the warres: that when the conflict is

once begun, then the courage of the Captaine, I say then, and not before, is his valour exercised and known; so when God doth call his children to any crosse or calamity, then be∣gins the battell, then their blessed patience and meek content∣ment is made known and manifest; I say, then, or never, know∣ing that all goes by the hand of Gods providence, and holy Ordinance, in whom we live, move, and have our being, Acts 17.28. And know that no Physitian (I write this as a Hand-kercheffe to wipe away all teares from the eyes of such as are mourners for sin) can be more carefull for the health of the bo∣dy, then 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 meanes us so well, we should not but receive it and them with patient suffe∣ring, yea whatsoever his mercifull hands shall reach or lay up∣pon 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 commest to the service of God, then prepare thy soule for temptations, and fears, and troubles, and shrink not away when thou art tryed; 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 affli∣ctions: Sicknesses, and afflictions are a means to purge out the drosse of naturall corruption, which by reason of our sins, re∣maines within us.

Afflictions being sanctified (saith Gregory) will bring us to a true fight of our sinnes, and so to a hearty sorrow for the same, and Affliction will teach Humility, even in the best of Gods Children, as Job, David, Paul; and a man that should but read Johes Booke, Davids Psalmes, and Saint Pauls Epistles, he could

not but wonder to thinke that ever they should have any mirth at any time, &c. If we put into the Ballance the afflictions of this life, they will be found of no weight, nor in any wise able to counterpoize the greatnesse of the reward; for (as I sayd before) tribulation is but a passion, and therefore small is the force thereof, but glory is an action, and therefore powerfull, and encreaseth every moment. This life passeth away swiftly, and soone vanisheth, therefore despaire 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 happinesse, more then heart can think, 1 Cor. 2.9. and endureth for ever and ever. Oh therefore, good Christian soule, persevere con∣stantly in a pure faith in Christ, and therin 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 eternall comfort, that the life of a Christian cannot be without sin, nor temptations; for, I dare say, our profit and encrease in godlinesse, is through temptations, (as St. Augustine saith) and his reason there fol∣loweth, for neither doth a man well know himselfe, 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 instru∣ments in tempting, troubling, and afflicting of his children; for sometimes he useth the Devill, as he did with Job; some∣times wicked men he useth as a meanes, as the talse witnesses against our Saviour; and sometimes he useth other creatures: but yet in all these there is a double comfort to Gods childe; 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. Againe, if ye observe the ends of afflictions, therein also know, that some∣times 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 workes; and sometimes they are sent for this end, that pertaking with Christ in his sufferings, we may also be glorified with him: and herein remember how the Lord tryed Abraham in offering up his Son, how he tryed Isaac, Jacob, and all the Patriarchs with many and hard pere∣grinations, and think also how he tryed all the holy and godly Martyrs with scourges and torments, with fire and faggot, and thereby thinke, imagine and know, that the scourge of tribu∣lation, stirreth up the drowsie, humbleth the proud, purgeth the penitent, and crowneth the innocent. Againe, know and understand, that the Lord afflicteth his children for these ends, that our faith thereby in the first place may be more pure, ho∣ly, and perfect, even as gold out of the furnace: Secondly, that we might the better know our selves, and our own frail∣nesse and weaknesse: 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 againe after his Resurrection. And the Apostle Paul wit∣nesseth, that through his persecutions and bonds (I say that thereby) many of the brethren were imboldned, and did more frankly speake the truth, Philip. 1.14. even thorow 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, condemne us, breake 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 tryall

of our innocency; wherfore seeng it is thus, Oh! therefore never despaire of Gods 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, &c. Comfort (Oh comfort!) your selves in, and with these words: And know, that through many tribulations ye must enter into the Kingdome 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 thy selfe? I dare say not any of them; for thou couldst not create thy selfe, when thou wast not; thou couldst not justifie thy selfe, when thou wast a sin∣ner, and worse then thou hadst not beene; thou couldst not raise thy selfe, when thou wast dead, because then thy strength was, as if thou hadst never been. When then is a mans free will in the state of nature? seeing the Roman Church boasts much of their free-will, where is our merit at the hand of God? Those that are wise do consider a three-fold 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 Con∣firmation and perfection to glory; and God I say is the Au∣thour 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 onely belongs the glory.

Object. But here some may reply, and say, surely I have here∣tofore felt (as I thought) the beginnings of Grace, and a new re∣formed life and conversation, by which I was perswaded, that I was formed wholy to Christ my Redeemer: thus I was once perswaded, yet now I find that I am subject to manifold temp∣tations, and sometimes overcome to fall into grievous sinnes,

which wound my conscience; yea, I see a decay of grace in my selfe, I find a weaknesse of faith, and a kind of deadnesse in my soul, so that I delight not in the Law of God, as I should, nor do I feele that assurance of the favour of God, and of my salvation, as I desire; and therefore I feare, that the faith that I had was but faigned, and my holinesse but in shew, and ther∣fore now I doubt that my estate and condition is fearefull, wo∣full, and miserable.

Respon. This is a very large Objection, and hath many parts, but I will answere them all with what brevity I may, and first, for the Conclusion; who told thee that thou wast in Gods fa∣vour? It may be thou wilt reply, it was, and is, thine owne conscience, seeing thy decay in faith, in holinesse, and the bur∣then of thy sinnes too heavy for thee to beare, and therefore this pronounceth the curse against thee, because thou hast not continued in all things that are written in Gods Law to doe 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 Gods favour; but who is this that thus perswades thy consci∣ence to these doubtings? Shall I tell thee who it is? Why then know, it may be either God, or Sathan: First, I say, it may be it is God, which if it be so, then know certainely, it is for thy good, and that God for a time leaves thee to thy selfe, and so suffers those doubtings to be in thee; it may be it is for some se∣cret sinne, for which, as yet thou art not fully and absolutely humbled, nor hast not truely as yet repented thee thereof, and in such a case then God doth it to worke humiliation in thee, that so thou mayst be saved; or it may be it is to keepe thee from security, and to make thee so much the more to abhorre and feare sinne, or to prevent spir••tuall pride in thee, to trie thy faith, patience, constancy, and true trust in his promises; or else it is to move thee to esteeme better of Gods service, and

of all spirituall graces heereafter; or it may be it is to teach thee to flie by earnest prayer unto Christ thy Saviour, and to mplore mercy at his hands, with the renewing of his spiritu∣all grace in thee, because in Christ God is well pleased, and in him thou mayst have, and finde 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, then I dare say that it is a sure argu∣ment to confirme thy faith, and ascertaine thee that thou art Gods child, and that so his mercy shall imbrace 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 Sathan, for if Sathan tempt and perswade thee to these doubtings, then he doth it to worke despaire in thy soule, and so to procure thy utter ruine 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 oc∣casions; for, according to the Proverb, Give the Devill an Inch, and he will take an Ell: and take heed of solitarinesse, and of be∣ing too much alone, but use company; if thou beest naturally given to mellancholly, then I say, use merry company, for thy recreation, but take heed of being alone, lest Sathan may deale with thee as he did with Eve, when she was alone, for then it was that he tempted her, Gen. 3.2, 3.

Therefore I say, be circumspect, and give no credit to Sathan when he shall perswade thee to any evill motion or action, for he is a Liar, John 8.48. and he is thy enemy, yea, thy accu∣sing enemy, and one that seeketh to devoure thee, 1 Pet. 5.8. and why shouldst thou believe a liar, or any way credit thine adversary, rather than the sweete 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 finde, as in Ezek. 18.27. he that doth righteousnesse, not he that saith, but he that

doth, shall save his soule alive: and come unto me all ye that are weary, &c. 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 Gods as∣sistance, with holy Job, thou wilt never despaire, but pray ear∣nestly 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 obtaine the joyes of Hea∣ven, and not to despayre. Againe, peradventure thou wilt say, I know there is much joy and happinesse in Heaven pro∣vided 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 entised often to grievous sinnes, sometimes with the Atheist, to thinke that there is no God, as also to de∣ny the providence and power of God, harping that all things happen by fortune and chance; sometimes againe I am ready to deny Christ, the second Person in the Holy and Sacred Tri∣nity, and sometimes I am ready to lay violent hands upon my selfe, 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, Sathan 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 withall, that thou oughtest not to apply the favour and mercy of God unto thy selfe. Unto these I fully answer: That these tempta∣tions and corruptions may sometimes be found even in the best of Gods children, (yea, in those upon whom God hath bestow∣ed an excellent measure of grace) the which either ariseth from the corruptions of their owne natures, from which they are not fully purged, and in which there are the seeds of all these sinnes of Atheisme, Infidelity, and the like, or else from

the temptations of Sathan, from which they neyther are nor can be free, so long as they live in this vale of misery. Paul the Apostle was often buffetted with Sathans temptations. Peter had a shrewd fall, when hee denied his Master: Noah, Lot, and saythfull Abraham, they had their resurrections from sinns, 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, &c. And how terri∣ble were Jobs temptations, as we may read, Job 6.4. if these men were not free, then how canst thou looke to be priviled∣ged? But to satisfie 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 war∣rings against the temptations of Sathan 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 therfore the seeds of sin and corruption remaining, there is a feare and doubting even in Gods dearest children, yea, and sometimes a kind of despaire too; Oh! but in this know for thy comfort, that Christ (thine and our sweet Saviour) hath felt the terrors of Gods wrath and absence, that so his faithfull ones might bee delivered from it; yet know this also, that there will bee a combate in thee, (if thou beest Gods) even betweene the flesh and the spirit. Againe, Sathan is a perpetuall enemy, and hee 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 ene∣mies will adventure againe, and thou shalt bee sure of many battels and skirmishes with them, before thou canst passe tho∣row the wildernesse of this world, to the Canaan of Heaven. But yet take this againe for thy comfort, that temptations are

sure signes, that they that are troubled and possessed therewith are the deare children of God.

And temptations are profitable for a Christian, and there∣fore Saint James saith, my deare brethren, count it exceeding joy when ye fall into divers temptations, knowing that, &c. Ja. 1.2.3. &c. nay, our Saviour himselfe was tempted, and that to grievous sins too, as ye may see, Mat. 4. as to Idolatry, di∣strust of Gods providence, and to doubt whether he were the Sonne of God or not; nay, hee was also tempted to pride and vain-glory, yea to lay violent hands upon himselfe, and so to be the cause of his owne death; and when the Devill left him, saith the text, Luk. 4.13. it was but for a season. St. Paul was an excellent Christian, and the deare 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 a∣gainst the Law of his minde, and often leading him into the Law of sin; for hee had inward enemies, and hee was not free from outward; for he had the messenger of Sathan sent to buf∣fet him 2 Cor. 12.7, 8. that is, Sathan still assaulted him with one temptation or other to move him forward and to provoke him to sinne. 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 hee could not bee free; and why did not God give and grant his desire and re∣quest? if he would have given this freedome 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; least he might grow secure, leave off fighting, and so cease to be a Souldier, which we must not do in this life, for we then breake our vowes and oaths made by our Sureties or Parents in our Baptisms: wherfore we must, I say, fight man∣fully under Christs Crosse and Banner against the three deadly

enemies of the soule, the world, the Devill, and the flesh, and be faithfull unto death, and then thou shalt have a crown of life, Revel. 2.10.

It is the property of the Devill (saith Saint Bernard) to sug∣gest evill motions, but it is our parts and duties not to consent unto them; for, as often as we resist, so often we overcome the Devill, and we thereby doe honour our God, who visiteth us, that we should fight, who helpeth us that we may over∣come, and who strengtheneth us that we faint not in our com∣bate; to be tempted by Sathan, is Sathans sinne, not thine, but to yield and consent to his temptations, is sinne in thee: And know this, that seeing our Saviour (as I shewed you a little be∣fore) was so tempted to such grievous temptations, therefore let none thinke to be free; but yet comfort thy selfe with this, that God (who is thy loving Father in Christ) hath the Devill in chaines; and as he stayeth the waves of the Sea at his plea∣sure, Job 38.8. So he holdeth Sathan (as it were) with bit and bridle, that he can tempt thee no otherwise, nor any longer, then 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 over∣come by any assault, yet upon true repentance and comming unto Christ, we have an Advocate with the Father, even Je∣sus 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 sinne, we deceive our selves, and the truth is not in us; but if we acknowledge our sinnes, then he is fathfull (according to his promise) to forgive us our sinnes, and to cleanse us from all unrighteousnesse.

We must not therefore conclude and say, that because we are subject to temptations, and because the sword is so predo∣minant in our Kingdome, or because the seeds of sinnes 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 raigning in the Land, we must confesse it is for the sinnes of the Land, which if once that cause were but remove∣ed, then the effect would cease: What, wilt thou say that for these thou art out of Gods favour? Well then note againe, that these may be, and often are to be found even in Gods dea∣rest Saints; but heerein we may pray unto God for helpe, be∣cause he is the Lord of peace, who giveth peace unto his child∣ren; cast thy care therefore upon God, the authour and fini∣sher of thy faith, 1. Pet. 1.2. and use an endeavour by strive∣ing and labouring to resist these temptations, and endure the combate with patience, having an eye to our Captaine, Christ Jesus, who is the authour and finisher of our faith, &c. Heb. 12.1.2. and know that God freely accepts us as righteous, not for any merrits of ours, but for the merrits of his deare Sonne, in whom onely he is well pleased, 2. Pet. 1.17. And also know, that whensoever thou art in any temptation or doubtings to trouble thy soule, 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 comming a∣gainst him, then he presently doubteth, and feareth drowning, and begins to sinke, and finding himselfe unable to save him∣selfe, he flyeth to Christ, and prayeth earnestly unto him for helpe; 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 maner it is with a Christi∣an; for, at first, when Christ called him to faith and repen∣tance, being perswaded by the Spirit to believe, then he comes boldly unto Christ, being moved by the excellency of Christs merrits, and the free promises of grace and mercy in him; but when once he comes to see his owne unthankfulnesse, and the

weakenesse of his faith and obedience, and the unbeliefe and wants of sanctification in him; then (the waves of Sathans temptations and corruptions of his own nature assaulting him) feares and doubtings seize upon him; and he is ready to sinke downe into the sea of dispaire for want of faith. I say, if this be thy estate and thy case, as peradventure it may? What then must thou doe heerein? Onely this, confesse and acknowledge thine owne weakenesse and insufficiency, and with Peter (be∣ing ready to sinke) flie unto Christ, and pray unto him for comfort, who is the authour and fountayne of life and peace; for if any be afflicted, let him pray, sayth Saint James, 5.13. And my house shall be called the house of prayer, saith our blessed Saviour, Mat. 21.13. But where is Gods house once called the house of preaching? neither yet in all Gods word, I am sure, from the beginning of Genesis to the end of the Reve∣lations, we doe 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 owne selves, not any man another, but himselfe, 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 meanes to beget faith in thee to believe, and thou thereby mayest be saved and recovered, &c. But againe, if thou at any time doubtest, because of thy imper∣fections 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 behold∣eth thee in him, as that thou canst not totally fall: For if we looke upon our selves, why then when we have done all that we can, yet alasse! wee must needes be constrayned to say, that we are but unprofitable servants, Luke 17.10. And for peace

in our selves, we cannot finde any. So that as Noahs Dove was constrayned to flie backe againe into the Arke, before shee could finde whereon to rest the sole of her foot, Gen. 8.9. So are we constrayned to flie to Christ, before we can finde rest to our soules. As the Israelites being stung with the fiery Ser∣pents, presently looking upon the brazen Serpent, were healed and cured, Num. 21.9. So whensoever thou art wounded by sinne, or moved to doubtings, by thine owne weaknesse, or Sa∣thans temptations, then slie presently to Christ, and behold him by the eye of fayth, how he was crucified, how hee shed his most precious bloud, how he died and rose againe, how he sits at the right hand of his and our Father, and makes inter∣cession, and all for the purchase of thy peace, and for the joy and comfort of as many as thus beleeve of him: Oh now! with this perswasion, I say, possesse thy soule in patience and hope, that thou shalt one day enjoy that inheritance of the Saints, where is freedome from all these feares and doubtings, which Christ hath bought and purchased for thee. O despayre not then! for Christ, I say, hath purchased and bought eternall life, and everlasting joyes for thee; and not by or with thy me∣rits, but by and with the price of his owne most pretious bloud, this hope will not make ashamed, Rom. 5.5. Yea, by and with this hope, thou art and shalt bee saved, Rom. 8.24. Doe not therefore conclude and say, that the joyes 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 A∣postle St. Paul, wee are saved by hope, oh then thinke not thy selfe to be out of the favour of God, or that the joyes or happi∣nesses of Gods holy Kingdome, belongs not or appertaines not to thee, because thou art not yet free from sinne, and Sathans temptations, but comfort thy self in hope, that as Christs prai∣er for Peter was heard, that (though hee fayled in fayth, and

that for a time, yet) he could not faile and fall totally and fi∣nally, 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 himselfe with this meditation, that his Redeemer lived: So doe thou comfort thy selfe in Christ, that one drop of his blood is of efficacy, vertue, and power, to procure par∣don for all thy sinnes; yea, and though all the sinnes of all the whole world were thine. And therefore waite with patience, and be content with Gods 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 weakenesse: and know, that it is not for thy merits, but for the merits and worthinesse 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 know∣ledge of Christ, of fayth, of repentance, of regeneration, and newnesse of life, (which thou canst not deny, I thinke, but at sometime to have beene in some measure in thee) though hee suffers thee to fall into divers great and grievous temptations, (yea, temptations of a very high nature) yet hee will lay no more upon thee (or them) then he will make thee and them a∣ble to beare, 1. Cor. 10.23. And though he suffer to be over∣come for a time, yet will he make a way to escape, and will give grace of fayth and repentance, by which they may bee re∣conciled and re-assured of the love of our heavenly Father. Doubt not then to apply the promises of God in particular un∣to thy selfe, upon repentance and comming unto Christ, be∣cause there is no kinde of sinne, which thou canst commit, but the mercies of God in Christ are farre greater. For that sinne against the holy Ghost, thou canst not commit, which is

not any transgression of the Morrall Law, eyther in generall or in particular, eyther of ignorance, or of infirmity, or a sin com∣mitted wilfully, or presumptuously, and against a mans owne conscience, (though these be grievous sinnes;) but it is an uni∣versall and finall Apostacie 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 joyned with a tyrannicall, sophisticall, and hypocriti∣call oppugnation of the same; when a man that hath beene en∣lightned 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 doe feede of these graces spiritually, and doe digest them, and are nourished by them to newnesse of life; I dare say; God will never suffer them to fall into this sinne) 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 disdaine the sacrifice of his death and passion, and con∣tinuing thus without repentance unto the end, this is the sinne against the Holy Ghost. Thus did Julian, and other Apostats sinne, and of these are that of the Apostle to be understood in Heb. 6.6.7.8. &c. But to thy comfort whosoever thou art, that art troubled with doubtings, and so feares that heaven and the joyes thereof belong not unto thee: This sinne, I say, thou canst not fall into (being first ingrafted into Christ by fayth;) and for all other sinnes be they never so grievous, yet remission is promised, upon fayth 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 generall promises of

grace unto thy selfe in particular? Come unto me (sayth our blessed Saviour, Matt. 11.28.) all that are weary and heavy la∣den, and I will refresh you. This promise is generall. But this thy owne conscience will tell thee, that thou art weary and la∣den heavily with the burthen of thy sinnes, and therefore thou mayest well conclude, that comming unto Christ, the promise of mercy belongs to thee: Whosoever shall believe and be baptized, shall be saved, Mar. 16.16. this is a generall promise also. But thy owne conscience will tell thee, that thou art Ba∣ptized, and that without our new fangled re-baptizings, and that thou beleevest (though it may be that thy faith is but weak but like a graine of mustard seed, that is very small, Matth. 7.20.) yet if thou canst but say with the man in the Gospel, I be∣leeve, Lord helpe my unbeleefe, Mar. 9.24. If thou canst but touch the hemme of Christs garment with the finger of fayth, (if thy hand of fayth, by which thou mayst lay fast hold of him be wanting) yet by this touch of Christ, even but with the fin∣ger of fayth, the vertue of Christ may flow foorth sufficiently to stop the bloudy issue of thy sinnes, and to cure the maladies of thy soule, and with this thou mayst truely apply the promi∣ses of grace unto thy soule. Well then! as you have seen, since thou art and must be a Soldier whilest 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 thy selfe with this, that (as Elisha sayd to his servant in the 2. Kin. 6.16.) there are more with thee then with them, yea, and though thou bee weake, yet the stronger part is on thy side; for thou hast God thy friend, to send thee more ayd of grace, (if at any time thou art decayd in thy strength) thou hast Christ a Conqueror, thy Captaine, under whose Banner thou doest fight, thy friend; and thou hast the blessed Spirit to encourage thee; and though he may leave off to shew his favourable presence for a time,

yet will he not bee long absent from thee. Though for a mo∣ment he hide his face, yet with everlasting kindnesse will he have compassion on thee, Esay 54.7.8. In a word, thou hast, being in Christ, Myriads of Angels to accompany thee, and the prayers of the Saints, of the whole Church; yea, I say, and of Christ himselfe, at the right hand of his and our Father; like the shouting of the Israelites, to make the walles of Jericho, the strength of their enemies to fayle, Jos. 6.20. And therfore faile nor, but there goe on, I advise thee, with fayth and constancy to endure the combat; and faint nor, though thou hast many losses of grace, many wounds by sinnes, and by thy spirituall enemies, for Christ being thy Captaine, thou shalt certainely prove a Conqueror in the end.

But notwithstanding all this, thou findest that thou art una∣ble to apply the promises of mercy and free grace unto thy self, or to doe it so weakely, that feare is not altogether removed out of the heart: Then as in the sicknesse of thy body, thou art ready to seeke and to send to the Physitian for health of thy body, that so he may apply somewhat unto thee for thy health and cure, so must thou doe: I say, in the sicknesse of thy soule, then thou must flie and seeke to Gods Minister; for the Priests lips ought to preserve knowledge, and thou must seeke the Law at his mouth, saith the Lord by his Prophet, Mal. 2.7. To him then thou must open the wounds of thy soule, and all the causes and occasions of thy feare; whether they be thy sinnes (if any trouble thy conscience) or thy temp∣tations to sinnes, thy weakenesses of faith and holinesse, or the like; so that hee upon view and sight of thy estate, and argu∣ments of thy faith and repentance (though they be but weake) may apply the promises of mercy, the comfortable refreshing Oyle of the Gospel unto thy soule: But yet heerein also heede and warinesse must be taken, to what Minister, and to what

spirituall Father we doe repose and put our trust and confi∣dence in for this so great a businesse; for we must not send to the Schismaticall Anabaptist, Brownist, &c. who preacheth and applieth all judgements, and little or no mercy; for, then he may make the wound worse then it is; but in this case, send to the godly reformed Minister, not to some up-start, Trades-man, or body Minister, of which at this day are too ma∣ny; 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 soule, seem to be dead, not onely 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 ware present; but (saith the Text) the Apostle Saint Paul laid him∣selfe upon him, and imbraced him, and so found life in him, and set him on his legs; so though a man fall high, from heaven∣ly grace, even to the very pit of hell, if it were possible, yet he may be raised againe by some skilfull and painefull Paul, by applying the comforts of the Gospel, and so rightly shewing him that his life is not altogether extinguished and put out, but hid onely in Christ, and that the same is to be found againe in God.

But for those that thinke (if there be any such) that any man may as well absolve or baptize, or use any other Ministe∣riall Function or Office in the Church (but some, if not too ma∣ny, could be contented that there were no Churches) as well as the Ministers of God, who onely are lawfully called thereun∣to, I would have such to know, that he that sent forth to bap∣tize, Mark. 16.16. he sent also to remit sinnes, saying, as my Father sent me, so send I you, &c. John 20.12.13. As there∣fore none can or ought to baptize, though he use the same wa∣ter

and words, 2. Cor. 5.7. and 10. vers. but onely, the lawfull Minister, Heb. 5.4. I say, he onely which Christ hath called and authorized to this Divine and Ministeriall Function: So though others (I confesse) may comfort with good words; yet none can absolve from sinne, but onely Christ, and those to whom Christ hath committed the holy Ministery and words of reconciliation, 2. Cor. 5.18.19. and of their absolving Christ speakes, in Luk. 10.16. He that heareth you heareth me: In a doubtfull title, thou wilt aske the counsell and advice of some skilfull Lawyer; in perrill of sicknesse, thou wilt enquire of the learned Phisitian; and is there no danger in the dread, and feare of damnation, for a sinner to be his owne Judge? Ju∣dicious Calvin teacheth this point of Doctrine most plainely, Et si omnes mutuo nos debeamus consolari, &c. Although (saith he) we ought to comfort and confirme one another in the confi∣dence of Gods mercy; yet we see that the Ministers are ap∣pointed, as Witnesses and Sureties to ascertaine our consciences of the remission of sinnes: Insomuch, as they are said to remit sinnes, and to loose soules, &c. Beza highly commendeth this practice; and Luther saith, that he had rather lose a thousand worlds, then suffer private confessions to be, &c. And our Church hath ever most soundly admitted and maintained the truth of this Doctrine; and heerein I might bring in the visita∣tion of the sick in our Liturgy, but that is now abolished, and for my owne part, I never was against the abolishing of it; on∣ly this I say, and say of it, if those in Authority had punished some of those that rent 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 feare) stand but as neuters; and the not punishing of such, hath been a great cause of the augmentation and encreasing of this

civill uncivill and unnaturall Warre: There was once much wondering when the Pope fell heere in this Kingdome, as now they wonder to see the Prelates cast downe, and so the world did once wonder to see the Masse cast away and disliked, and now many wonder to thinke that the Lithurgy should be so swept away. And for my part, I pray God grant that the peo∣ple doe not at last take a surfeit of that most Divine Ordinance of preaching, for no violent thing lasts long: Well, but we all complaine of our present misery, by the unhappy and bloody distractions of the Kingdome, by this inbred and unnaturall Warre: But yet few consider seriously or the cause, whence they come; for information heerein, take and observe this, that sinne is the onely cause of every affliction, and of all punish∣ments, whether to private men, or whole Kingdomes, Esay. 26.9. We by our sinnes have provoked God to anger, and God shewes 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 reforme 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 Gods instruments; now the instrumentall cause of these our distra∣ctions, are wicked men, 2. Chron. 22.2.3. God useth one sin∣ner to punish another, as Israels sinnes were punished by wicked Shishake, and by idolatrous Asher, Esay. 1••.5. whom God cal∣leth the rod of his anger, and the staffe of his hand, 2. Sam. 12.11.12.13. So God punished Davids sinne by wicked Absolon, and King Rehobcams sinne by his rebellious people, 2. King. 14.16. and the sinne of the people by their King Jeroboam.

But yet though God do use wicked men for his instruments, yet wicked men doe but wickedly, even in the things wherein God useth them; for naturally still they are but the Divels in∣struments

to execute his will, and their owne Divelish malice: as ye may see Job 1.15. But to passe and goe where wee were, for Absolution, wee finde that Doctor Holland absolved Doctor Reynolds at his death, who not being able to speake, yet he kis∣sed the hands wherewith he was absolved. And so King James, of blessed memory, as I have credibly heard, when hee 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 fit∣ting, the Tyrannous and Antichristian abuse of Popish Auricu∣lar Confession, which they very fondly thrust upon the souls of Christians, as an expiatory sacrifice, and a meritorious satisfa∣ction for sinne, racking their consciences to confesse when they feele or felt no distresse, and to enumerate all their sinnes, which is impossible; that so by this meanes they might dive into the secrets of men and women, which many times proved pernici∣ous and hurtfull, not only to private persons, but also to publick States.

But to leave the Church of Rome to their fopperies, let all good Christians be admonished to beware of their owne natu∣rall 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 sayd, a Pope in his belly, a high con∣ceit and opinion of his owne workes, (whereby we thinke wee tie God unto us) and yet I dare say, there is in us no reall ver∣tue, no true substance. For wee can of right chalenge nothing at Gods hands, be our workes never so good or excellent: for before thy conversion what canst thou deserve, when every of thy workes and actions, are but as so many sinnes? for to the impure, all things are impure, Tit. 1.15. And without fayth it is impossible to please God, Heb. 11.6. And also after conver∣sion, all thy workes are tainted with sin, whereas if they could

merit or deferve, then they must be absolutely good and righ∣teous. Oh then chalenge nothing for thy works sake, for thou mayst know their imperfections, and in begging any blessing from above, from whence commeth every good and perfect gift, Ja. 1.17. I say, therein use no other plea, but the freedome of Gods grace: Let Papists lay claym unto them, as they are ser∣vants, but let us claym them as we are sonnes. For know, it is not Esaus riches, nor Jesables birth, nor Goliahs strength, nor A∣chitophels wit, nor Absolons beauty, nor Sauls stature, nor Dives fine Purple, nor the Fooles great Barnes, that can assure or certifie the soule of the favour of God: for, I dare say, all these a man may have, and yet bee of old ordayned for condemnati∣on. But as wee were, I say, thou must confesse thy sinnes 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 shewed a little before, the Minister hath the Keyes 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 doe, if by thy confession, he finds in thee, the grounds and signes of fayth and repentance; and heere, in this small Tract, I doubt not, but fully hope, that I have not spent my time in vaine, but that some, if not all, that shall see and read it, shall finde some comfort thereby unto their soules, (if thou be called, and brought to repentance and fayth in Christ) des∣payre not. I will heere againe put you in minde of one ground of comfort more, for, or in stead of many, and it is this: That a desire to repent and beleeve, in a touched heart and consci∣ence, is fayth and repentance it selfe; for God accepteth the will for the deed, as I sayd before, though it bee not so in na∣ture, yet in Gods acceptation by and in Christ it is so. And this

is evident in the holy Scriptures; first, because if there bee 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 doe but de∣sire and thirst for it, hee then 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 leasure for it, then thou art and shalt be blessed in the desire of it; for, Blessed are they that hunger and thirst after righteous∣nesse; for, first or last, they shall bee satisfied, Mat. 5.6. And then blessed shalt thou bee in the happy possession of it; hope well: for if it were not for hope, as it is in the Proverbe, Heart would breake; and pray heartily for it: for, I dare say, Prayer is an excellent Antidote against any despayre, temptation, or assault whatsoever; and no Prayer comparable to Christs, which he hath taught us, Mat. 6. But in a word for conclusi∣on, know, Christian and loving Reader, and despayre not. For Christ is the doore to Heaven, Faith is the locke of this doore, and Prayer is the key to open this locke; which may bee a great motive to keepe a man from despayre, and therefore not to be distracted for these times, though troubled with an unnaturall warre: but in a word let me advise thee, often, and with zeale and fervency of spirit, to turne this Key, Prayer; for as the body cannot live without the soule, no more can the soule live without Prayer. But for thy further satisfaction heerein, I referre thee to a Sermon of mine, entituled, 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 Lords Prayer. Thus (blessed soule) thou hast for thy comfort, A Hand-kercheffe, to wipe away all dolour and griefe, or what may trouble thy soule or conscience for the miseries or calamities of the Times, and a Directory to all happinesse. To which God in his good time bring thee. Amen.

FINIS.