A Cluster of sweetest GRAPES FOR SAINTS, Brought from the Heavenly Canaan.  
OR, The Saint's Assurance, gotten, and to be had in this Life, by the several means specified in this Tract upon 1 Pet. 1.9.  
And fifteen Soul-solacing Conferences with Christ, touching Sins and the World's Conquest; according to the high and noble Art of fight the great fight of Faith, 1 Tim. 6.12.  
Fitted for all such gracious Souls as do most hearty desire to see the death of their strong and mighty corruptions, & a thorough victory gotten over this vile and troublesome World.  
By Christopher Jelinger M. A.  
LONDON, Printed in the year 1664.   

Epigramma Authoris Auspicatorium, ad JESUM CHRISTUM, REGEM REGUM, Dominum suum Clementissimum.  

CHrist● Decus Coeli, Coelorum Gloria, Christ,  
Unica Progenies ex Deitate Patris,  
Adveniat nobis Regnum, quod nomine Coeli  
Scripturae dicunt, adveniatque salus:  
Monstretur nobis facies tua, Maxime Regum,  
Et tendat sursum quicquid ad ima ruit;  
Adveniat quoque laeta Canan, quae dulcia semper  
Tundit mella probis angelicisque viris,  
Tempora decedant, quibus (heu) FIDUCIA nobi●  
Defuit, & veniant tempora grata Tuis;  
Adveniat nova Lux, veniant Saturnia Saec'la  
Quae exhilarent Sanctos, Optime Christ, tuos▪  
Accedatque piis FIDUCIA Magna salutis,  
Et gustent Justi gaudia, magna Poli,  
Adveniat cunctis etiam, sperantibus in te  
Fons vitae, semper dulcibus Uber aquis;  
Ambrosios libent Coelesti è Nectare Rores  
Qui Coelum sitiunt, justitiamque Dei;  
Adveniat porro Coelestis Musica, Christ,  
Et nos nunc recreent Jubila Grata Poli,  
Quae nec Julaeae voces, nec tibia possit.  
Musica Cyrrhaeis assimilare Modis,  
Et te collaudent, spes, O fidissima Mundi,  
Omnia quae existunt, Lux, Polus, arva, fretum   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

To the truly Virtuous Lady, the Lady Margaret Courtney, Grace & Peace from God the Father, and from the Lord Jesus Christ.  
MADAM,  
I Cannot but be mindful of you also in the publishing of my several Treatises.  
Your gracious carriage and good report which you have among good and gracious people; and your exemplary forwardness to come to our Lectures when they were up; and the great respect which I have, and fervent love which I bear to your Noble Family, since I came first acquainted with it, hath in a manner constrained me so to do, and by name to dedicate unto you these Soul-solacing Conferences with Christ which I have penned, and upon the earnest request of others published, for the good of all such gracious souls as do desire no better talk than such as is contained in one of these Books, and doubtless is most pleasing to Christ. Christ you know did soon draw near to those 
* Luk. 24.15.  Emauntish Pilgrims, who did but talk of him; and therefore much more will not be far from us also, if we shall not only talk so of him, but also with him; especially when he shall see that we do most hearty desire to see the death of our sins, and to live above this vile and evil world, as Conqueror of it, and not conquered by it. Oh! that doth his very heart good; and therefore how? Oh how should we confer and talk, and commune with him about it even day and night, that we may oppose it with all our might, prospering and prevailing against it to our souls delight?  
Madam, Christ will be exceeding glad of our talk, if we shall so talk with him, as here we are taught of the conquest of this world, that we may reign with him in the other world.  
His heavenly Highness therefore gives us hearts to speak as we ought to speak, that after we have spoken with him here, we may be spoken unto, by him hereafter, to triumph with him for ever.  
So prayeth Your most humble servant in Christ Christopher Jelinger.   

To the Worshipful THOMAS REYNEL, Esq And Justice of the Peace, Grace and Mercy be multiplied  
WORSHIPFUL,  
MAay it please you to give me leave to dedicate, and to present this little Tract of The Saint's Assurance unto you, as to a Person so ennobled with Grace, as that by God's Grace enabling you, I hope you will not only Patronise it; but also promote my grand design in it, which is to stir up all that shall read it, to the gaining of the said Assurance thorough God's assistance.  
Worthy Sir, you see what a Subject I am fallen upon, even a Subject which will subject our fears, eject our doubts, and deject all adverse powers, which in the want of this Assurance are wont illaqueate our very intellects, to captivate our wills, and to subjugate all the powers of our souls. Souls therefore will never do well till they be heavened with it; for my part, when I take a full circle of myself, and a thorough view of my condition, do find without it my very being to be a burden, my life a 
* Sustaining the loss of the light of God's countenance.  loss, my heart a hell; for Oh the hellish horrors that a man shall feel in his heart, when this Assurance is far from his heart! But when it is in it, O what a glad man is he! Heaven being in his heart, his heart in Heaven; Oh Sir! what a Heaven, what a Paradise, what a beatitude did circumscribe that holy * Father, when, 
St. Hierom.  as he writes of himself, he was, as it were, in medio Angelorum choro, in the very midst of the choir of Angels, hearing them sing, as he was in Eremo, in a Wilderness! and may not we be so too? yes verily, if we would but labour, as we ought, for this Assurance, treading into the Vestigaes or footsteps of those blessed Hebrews, who were so assured of their salvation, and eternal bliss, according to that memorable expression of the Apostle, Heb. 10.34. Knowing (mark) knowing in your selus, that you have in Heaven a better and more enduring substance; for then as they thereby were, so we thereby shall come to the innumerable company of Angels, etc. Heb. 12.22. Confess I must that it is as hard a thing to acquire, and to gain this Assurance, as any thing I know in the world, and you know, Sir, how the Church of Rome doth fulminate and thunder out her 
* Council. Trid. sess. 6. c. 9 & 16.  anathemas against us, for maintaining this Assurance to be had in this life; but I am not discouraged from this treating on it by either, for against the one, I know that I am defensated and born up by God's neverfailing Truth, against the other by his power; and therefore I say, for all this, let us, O let us labour, and labour hard (because our work is so hard) & strive, as for life, to be persuaded in our hearts, that without fail and doubt we shall enter into life. Life here is sweet, but that above is sweeter, & the Assurance of it the sweetest thing in all this world's circumference; for when a man hath it, he may truly say of it, Oh! what a life do I now live, living by the faith of the Son of God 
* Gal▪ 2.20.  who loved me and gave himself for me? Oh the unexpressible peace which I now have within me, being persuaded in my breast that with heavenly bliss I shall be for ever blest! Oh what a glorying joy doth now warm me! what a● Ocean of comfort overflow me and what a Heaven of glory becircle me! Oh this Assurance, this heavenly Assurance is nothing else but the very gate of Heaven, 〈◊〉 Jacob said once of the place where he saw the Angels of God ascending and descending upon a Ladder which reached to Heaven, Gen. 27.17. Oh Sir, could we but follow those lessons which are laid down for our going up as it were by steps to that height of hope, which in this life a man may tower up to; could we live such a spotless, such a strict, such an holy, such a seraphical life as here is shown us, could we get the pardon of our sins sealed to us, could we gain that high and unquestionable testimony of God's holy Spirit, which is to be had by us, how soon would this be our case too? and how soon would we be able to echo forth the same expessions being filled with unparallelable consolations? Oh Sir, let us stir therefore, and strive to our utmost, to express the virtue, the life, the power of the things here shown us, labouring especially for a gust of the very joys of Heaven, which here we are pointed to; and to lead an extraordinary, exemplary, blameless, most holy, and heavenly life, which we are appointed to: And what I say to your worthy self, and my unworthy self, I say to all; strive, Oh strive with all your might, for this most glorious and Heavenly Assurance of your salvation, which you expect to an endless duration for your souls delight.  
Your Worship's most humble Servant, Christopher Jelinger.   

A CLUSTER OF Sweetest Grapes for Saints Newly brought from the Heavenly Canaan. OR, The Saint's Assurance, Upon 1 PET. 1.9. Even the Salvation of your Souls.  
MY Soul longs, and loveth to be there where she may be happy, and so she looks upon this Text as a Theme, whose handling and following (with God's blessing) is able to centre her so, as that she shall be blessed; for it carrieth happiness in its bosom, and is ready to bring Salvation, and the Assurance of it to it, and to every believing Saint, who carries Christ in his heart: so that for this very end I have chosen it, that thereby I may unload my freighted mind, and pursue my much drawn forth, and (for the Saint's Assurance of their salvation) bound and bend intention. If we look a little higher we shall see a very heap of Blessings cumulated and laid together by blessed Peter, as streaming from the Fountain of all blessings, to wit, God's infinite, and not to be fathomed mercy, v. 3.  
More particularly he enumerates these following mercies:  
1. Regeneration, v. 3. Then  
2. Glorification, v. 4. And  
3. Perseverance, by the power of God here to be enjoyed, v. 5. Then  
4. Onspeakable joy already obtained, v. 6.  
Which done, he superadds the procreant cause of the said great and glorious joy, as namely, a most certain hope of eternal life in my Text, Even the salvation of your souls. Where, let us consider, 
2 Parts of the Text.  

1. What.  
2. Whose.    
1. What. Even the salvation, 
1 Part  which cometh in thus, 
* Receiving, which necessarily infers a great Assurance.  Receiving the end of your Faith, 
† Gagneius in Loc. per Meton. Adj. Haebr.  or fruit, as some, by your unspeakable joy, v. 8. and then by way of Amplification, Even the salvation, etc. Salvation is taken,  
1. For an external Deliverance, Exod. 14.13.  
2. For the 
‖ Metonymice.  Author of any salvation, Ps. 27.1.  
3. Christ especially the Author of our salvation, Luke 2.30.  
4. Our spiritual deliverance in the beginning of our conversion, Luke 19.9.  
5. Our eternal deliverance from Sin and Satan and everlasting happiness, consisting of two degrees.  
The first is enjoyed, when being unmanned by death, we are carried in the arms of Angels, into the arms of Christ who is the head of Angels, as Luke 16.22.  
The second will be enjoyed after judgement, when being resuscitated out of the dust of the earth, we shall be enroabed with the refulgent beams of sparkling glory, in the Kingdom of glory, Heb. 1.14. 
Tropic.   
6. The sure and certain 
* Spes est indubitatus ante thesaurum thesaurus, Joh. Clim. gr. 30.  hope of ever during bliss, and never fading glory in the foretaste of it, as here, where I find some Expositors so to understand this famous Scripture; I for my part, took this to be the sense of this high and lofty place, before I saw what others say; but when I found others to be of the same mind, I was glad and mightily corroborated in my judgement. I will cite at present, but one passage out of 
Piscator in Loc.  one, who writing upon this Text, Even the salvation of your souls; saith thus, that is the certain hope of eternal life, in that they did most certainly hope that they should obtain salvation, as the reward of Faith; thus he: but I do most of all ground this Exposition upon Rom. 8.24. For we are saved by hope, that is, we are assured by an undoubted and a certain hope, that we shall be saved. For otherwise we are not already saved, but shall be, a notable place for our 
But if any will not receive this Exposition, yet will he be forced to admit of this by me here understood Assurance, by the foregoing word Receiving, for wha● we receive we are sure of.  purpose and this Assurance. The Greek word for salvation here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, I defend, and preserve; and so it shows how when salvation comes, defence comes; and preservation comes. For when it comes, we come to be defended against and preserved from all the evils which now we feel, or fear, and especially, Death and Damnation, by a great and glorious deliverance.  
2. Whose. 
2 Part.  Your souls.  
1. Souls. And yet hath each man but one, 
* Videatur Suaretz Disput. Suet. to. 2. dep. 15. Sect. 8.  not two, as some have held. For God breathed into Adam the breath of life, (that is, a rational Soul) not breaths, Gen. 2.7.  
But what is a Soul?  
It is an Act, saith the Philosopher, of a body 
* Arist. l. 2. de Anim▪ cui assentit Suaretz Met. Disp. to. 1. Disp. is S. W 8.  organical, which hath life 
* Religio medici, p. 79.  potentially, in itself being inorganical; mark, inorganical, for the Learned in Anatomy tells us, that among those rare discoveries, and curious pieces they observe in the Fabric of man, they find no Organ, or instrument for the rational Soul of man; for in the brain, which we term the seat of Reason, there is not any thing more of moment, than there is in the Cranny of a Beast: thus we speak according to Philosophers, as far as they are agreed, for they do not all, nor can agree among themselves, so as to tell us exactly what it is. But what saith Divinity of it?  
I Answ. That it is a spirit, 
* Lactant. 1. de Opif. Dei, c. 17.  and breath of life, Gen. 2.7. Eccl. 12.7. Heb. 12.9. If you go farther, and ask me, But what is that spirit and that breath of life? I Answer, It is something in us, and in 
* Est tota in toto corpore, & in qualibe● parte ejus, Petr. Lomb. c. 8. l. 1. Et non in cor● de tantum, ut scribit, Ter●●. l. 3. de Anim. c. 15.  every part of us; but can be without us, and will be after us; though it be hardly known how it came into us; and how seated in us, blessed Austin ingeniously confesseth it that he cannot tell, or thus, it is a truly spiritual Essence; 
* Num sit ex raduce, vel ●reata, ut nos ●ensemus cum Lactant. de Opif. Dei, c. 19 & aliis. 〈◊〉 Bucan. l. 8. ●. 115.  incorporeal, immaterial, and subsisting; when it is separated from the body.  
2. Your Souls, 
● Contra Ter●ull. qui eam definet esse ●orproream, ●. 3. de Ani●●a, c. 7.  meaning the Souls of Saints, v. 8. who believing and rejoicing in Christ, receive the end of their Faith, which is the certainty of their salvation, which cometh by Christ.  
Whence note.  
Doct. That 
* If any would have this Doct. to run thus, That Saints in this life may gain and have this Assurance, he may take ●it so. But I, to encourage all Men to labour for it, shall use here the word Men, and yet chief aim at Saints.  men in this life may gain and have the Assurance of their Souls salvation. See Job. 9.27. Heb. 10.22.34. 2 Tim. 4.78. and especially Heb. 3.14.  
Where give me leave to show,  
1. What this Assurance is.  
2. Why men in this life may gain it.  
1. What it is, namely, The soul of Faith, the Paradise of Saints, the Canaan of Believers, the Ladder of Life, the Life of Heaven. Or thus, it is that whereby we re-enter Paradise, surmount all ordinary men, triumph over hell, transcend ourselves, and ascend into Heaven itself. See Calvin. Inst. l. 3. c. 2. Sect. 16. how he defines it.  
2. Why Men in this life may gain and have it.  
As Namely, 1. By reason of, 
1 Reason.  faith 
* Fidem ipsam quisque videt in cord suo, si credit Augustinus. Cui assentit Petr. Lomb. dist. 23. l. 3. fol. 259.  sure of their faith, and see it, if they have true faith, 2 Tim. 1.12. I know, whom I have believed; and therefore they may be sure, also that they shall be saved; for, He that believeth, and is baptised shall be saved, saith Christ, Mark 16.16. see also John 3.36. and note it well: So that the Apostle might well call faith an evidence Heb. 11.1. and 
* Vnde Basil de vera & pia fide, p. 345. Est approbatio sine ulla haesitatione cum summa persuasione.  Basil a most-high and undoubted persuasion, according to, Rom. 4.21.  
2. Men may be sure of their Vocation in this life, 
2 Rerson.  if they be called, For you see your calling, saith the Apostle, 1 Cor. 1.26. mark, you see it, as a man may see himself to be out of a pest-house, out of a prison, out of darkness, so a man may see himself called out of the pest-house and prison of sin, and out of darkness brought into God's marvellous light. 1 Pet. 2.9. Whereupon it followeth, that a man may also be assured that he shall be saved; For whom he calleth he glorifieth, Rom. 8.30.  
3. Men may be sure of their election by the use of means, 
3 Reason.  although some of the 
‖ Error Augustini de cor. & great. c. 3.  Ancients deny it, it is evident from, 2 Pet. 1.5, 6. and if so, they may be of their salvation too; for whom he did 
† Rom. 8.30.  predistinate, he also glorified; and if chosen, than children, Eph. 1.7. Having predistinated us to the adoption of children; and if children, than heirs, Rom. 8.16. For who shall have what we have, but our children? so, who shall have what God hath, viz. life and Heaven, but his Children?  
4. Men may be sure of their justification, if justified, 
4 Reason.  
* Hoc negar council. Trid. Sess. 6. c. 9 sed temere. Quid aliud peccata nostra tegere potuit quam Christi justitia. Justin Martyr Epist: ad Diognetum.  whereby their sins are forgiven, and covered with Christ's Righteousness, Psal. 32.5. Thou forgavest the iniquity of my sin. Selah. Ergo, For whom he justified them he also glorified, Rom. 8.30.  
5. Men may be sure of their sanctification, if sanctified; 
5 Reason.  For to be sanctified, is to shine as a light in the dark, Phil. 2.15. Now, a light in darkness must needs be seen, so as that a man may truly say, here is light, whereupon it followeth, that when a man seethe that he is light in the Lord, and shines as a light, he may also be assured, that he shall be saved by the Lord, see a● Thes. 2.13. how therefore sanctification and salvation are enlinked together.  
6. Men may be sure here of their 
6 Reason.  
* Videatur Cypr. p. 141.  perseverance, and o● God's constant love to them in Christ, if once they be in Christ, let the Papists deny it a thousand times, after the tradition of their Fathers; who 
‖ Cyril. Alex. in John 5. p. 703. intelligit nostram charitatem; & dicit fideles nunquam ●b ea deficere.  Anathematise us for saying so; It is clear from, John 13.1. and from Rom. 8.31. Who shall separate us from the love of Christ? and v. 37, 38. I am persuaded that neither life, nor death, etc. Read that famous place. † Bellarmin, and Stapleton Rome's great Champions would have this place to yield, but only a 
* Stapleton Antid. p. 503.  moral, and 
‖ Bellarmine l. 3. c. 2. the justificatione.  conjectural certitude, but how can 
* Concil. Trid. Sess. 6. c. 116.  ●hey prove it, sigh the Apostle saith expressly; I am persuaded of it; they have a shift, that Paul was persuaded by a Revelation, which we have not, and that he speaks of 
‖ Stapl. ibid.  himself, and ●ot us; but what saith Paul when he comes to his Revelations; he tells us, they were of things not lawful for a man to ●utter, 2 Cor. 12.4. but this he doth utter. Ergo,  
Besides, he doth not only speak of himself, but us also; as his very words show, who shall separate us? Mark, us, not we. See also, Jer. 32.40. Rom. 11.29. John 10.28. 2 Tim. 2.19. For the Saints perseverance, and compare all with Matth. 24.13. He that shall endure unto the end, the same shall be saved.  

* Now all these 7 Reasons will serve for Saints also, if you leave out if still and that which goeth with it, and put in Saints for Men.  
7 Reason.  Men in this life may feel the joys of Heaven, 1 Pet. 1.8. whereupon my Text infers; that then they receive the salvation of their souls; that is, the certain hope of their salvation, being already rapt up into Heaven; heavened in glory; embosomed in God, & elevated to the highest zenith of divine consolation.  
Now to the Application of this grand Conclusion. 
Use of Consut.   
And first, May not this serve to confute the Doctrine of the 
* Concel. Trid. Sess. 6. c. 9 & 16.  Church of Rome; averring that no man can in this life be sure of his justification (and so consequently salvation) without a Revelation.  
The Champions of that Church, stand chief upon these two Objections, or places of scripture which I'll therefore briefly answer.  
1. That, 
1 Object.  in Eccles. 9.1. No man knoweth love, or hatred, by all things before him;  
Answered. To this I answer 2 ways.  
1. That which follows, v. 2. shows the meaning of this place; that no man knoweth that by these outward things, and by the event of things.  
2. The words love and hatred, are Metonymically rendered; and expounded by 
† Jun. or Tremel. juxta, v. 8.  Expositors; to be things loved; and hated.  
3. The other place is that in Heb. 6.4, 5. For it is impossible for those that were once enlightened, etc. Read the place. From whence they infer; that a man may go very far; and yet fall away at last; and if so, how can any man be sure of salvation, seeing he may fall away, though he be never so eminent now for holiness before he dieth?  
To this I answer thus.  
Either the Apostle speaketh of real, or of seeming Saints; if of real, as some would have it; then these words, if they fall away, must be understood, as spoken by way of supposition. As 1 Cor. 9 ult. 1 Cor. 13.1, 2, 3. and Gal. 1.8. Though I (or if as v. 9) we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you; let him be accursed. If, of seeming Saints, as I take it, than these words, were once enlightened, etc. must be understood of grace temporaliter, as Divines speak, or for a time received; and of the common work of God's Spirit; and common gifts which Reprobates, and Temporaries, and such as sin against the Holy Ghost (which sin, some say, the Apostle here speaks of) may partake of, so that, no wonder it is, if they fall away.  
2. But secondly, 
2 Use of Addubitation.  may not this afford me matter of Addubitation also? as thus; What shall I think then of those, who being Protestant's do think that they cannot possibly be assured of their salvation in this life; and therefore always doubt and rest so contented? There was a sect of men once called skeptics, because they questioned every thing, and I take these men to be partly of that sect too, (for sects do not perish with their Authors altogether, but like the River Arethus●, though they lose their current in one place, they rise up again in another) but oh the insufferable infidelity in men professing Christianity!  
3. And may not this Doctrine afford us matter of Communication too? Yes verily, as thus; 
3 Use of Communication. Addubitati● est deliberati● nobiscum Communicatio cum aliis.  Then why do not men and women labour for this Assurance; I say this Assurance which here I treat of, some Assurance some have, but it is that which is called Confidence in the flesh, or Carnal, not this. This not one of a thousand hath, nor seeks after. But why? my Brethren why? shall I tell you my thoughts, some do not, because they are not willing to go to the pains which this Assurance costs him that will obtain it, and herein even some true Believers may be faulty. Others do believe that they do believe, when they do not, and so do not labour after Faith, nor Assurance, for why should they labour after it, say they, seeing they have it already? when either they have no Faith at all, or if any but a Dogmatical, or Temporary, which is but a deceitful Faith like Alcumi. The Alchemists are grown to that skill, that they will make Alcumi appear to be perfect Silver and Gold, & much of it will bear the touchstone, that one can hardly discover it, but when fire and hammer come to it, it will bear neither of them, for it comes not from the right place whence Gold and Silver comes, namely from mines; so men are come up to that height of skill in deceiving that they will deceive any, for they will make their Temporary Faith even to glisten like Gold, and it will pass for true Faith amongst men; and for a time hold even under some trials, but when greater tribulations indeed come and the word like fire and a hammer comes, their Faith is discovered to be no true saving Faith, for it cannot endure either, because it came not the right way, whence true faith comes, namely by the Word, and by true, and sound, and deep humiliation; and there is much of that Alcumi. Faith now going, & that is much the cause of it why men want this Assurance, but I wonder how some of you, who are under this want, can be so contented; if a woman have a husband that can assure her of something, she will be assured of something, or else she will not be contented, nor let him to be quiet; and if a man have but one child, he will do what he can to make it assured of something after his death, and till than he will not rest; but you methinks can rest, and sit still, and be contented, though you be certain of nothing; that is, though you be nothing at all assured, as ye ought to be, of any bliss or blessedness that you shall have hereafter in Heaven, and though you have but one poor soul each of you to be cared and provided for, & though you know that God, who is an everlasting Husband to some of you, is able to assure you of something indeed, I mean of Heaven and happiness for ever, O monstrous carelessness! O stupendious security! O how can you choose but even doubt whether you have any 
* Nam vere fiddis non est nisi qui divina benevolentiae promissionibus fretus indubitatam salutis expectationem praesumit, Calvin Inst. l. 3. c. 2. s. 10.  true faith at all yea or no, it being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 
* Though wrestling with doubtings which oppose it and by degrees are overcome by it.  full persuasion? Heb. 10.22.  
4. I come next to a Use of Excitation, to stir up myself & you to labour therefore for this Assurance; 
4 Use of Excitation.  seeing it is so to be had in this life. For the better managing of which Use I shall tender to you.  

1. Directives, or Mediums.  
2. Incentives.   
1. Directives, to wit, these. 
1 Directives.   
1. Labour to be born again if ye are not, 
1 Direct.  for so were those blessed Saints here; who were so assured of their salvation, as you may see v. 3. Hath begotten us again. Give me leave therefore to insist upon Regeneration a little while. And  
1. Let me intrat you to imbibe, receive, and take inwardly the word of Regeneration; whereby we are born again; as it is written, 1 Pet. 1.23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever, where note, that this Regenerating word of God is partly Law & partly Gospel.  
1. As Law, and so it doth three things.  
1. It discovereth unregeneracy, and unregenerate men, and shows what manner of men they are like a glass, Jam. 1.23. as for example, by that famous place, ●●m. 3.10, 11, 12, 13, 14, 15, 16, 17, 18. where it describeth them, what throats, mouths, tongues, feet, they have, I pray you read the place. It is storied of Luther, that a certain Jew would have poisoned him, but was discovered by his picture, sent to Luther, by a faithful friend, warning him to beware of such a man, when he did see him, such a faithful friend is the law which so discovers unregeneracy, which would kill us, by such a portraiture that we may escape it, and live.  
2. It puts life into sin, as you may read, Rom. 7.8, 9 I was alive without the law once; but when the commandment came, sin revived, and I died: this is a notable place, I pray you, let me open it a little, sin revived, that is, it began to stir, to tear, 
Nitimur in vetitum semper, cupimusque negata.  to irrit, to exite, to do what is forbidden; and to affright withal, as some understand the place so that I felt it. Before the law comes home close; sin is as it were dead; like a dead adder or Lion, and so quiet; but when the law comes, it is like an adder which is alive, so it bites, and 
* 1 Cor. 15.56  stings, and like a living Lion, so it roars, and so it terrifieth, and makes men afraid to 
‖ Deducit enim talis metus ad poenitentiam. Clem. Alex. storm: l. 2. p. 58.  bring them to repentance, and Regeneration.  
3. It killeth, according to the fore-alledged place, Rom. 7.9. Sin revived, and I died; that is, I felt and saw, that I was dead and damned by the law, whereas before I was alive; that is, I thought as sure that I should be saved as any man alive. Thus the law kills men, and makes them sensible of the miserable sad and damnable condition wherein they are, whilst they are in the state of unregeneracy: according to that dreadful place, John 3.3. Read it.  
2. As Gospel, so the regenerating word of God holds forth one sweet & precious promise or other, like an orient pearl, to revive the dying, drooping spirits of men when the law hath brought them as it were to death's door; as for example, That most refulgent and reviving promise, in Ezek. 36.26. And new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Thus the Gospel opens a 
† Hos. 2.15.  door of hope for poor creatures condemned by the law; that though they are, and must be prisoners, and condemned prisoners, yet they may be prisoners of hope, Zac. 9.12. that is, may not be without some hopes of mercy; and of a gracious deliverance,  
Thus the law kills, but the Gospel saves. The law cometh, bringing Damnation, but the Gospel comes bringing salvation; the law cometh with a dagger to stab those that are alive; but the Gospel cometh with a plaster to cure those that are stabbed; and lie for dead, as Christ himself came to save those that were lost; so the Gospel cometh to bring men to Christ, that they may not be lost; for when souls come to Christ, being born again by the word of Christ; Christ comes to them, and when he comes, salvation comes; for he cometh bringing Salvation, Zach. 9.9. (Read the place) that those which were under the sentence of Damnation, may attain to the state of Salvation, even the Salvation of their souls, according to my text. Now, this regenerating word of God, you must take, and apply every one of you, and not put it off, or let it lie as dead; saying; Am not I such an unregenerate man now? have not I such filthy hands, which have touched the unclean thing? Such a throat, such feet, such a mouth, and such a tongue▪ which hath talked so filthily? etc. But yet may not I hope that the Lord will show me mercy, and regenerate me also, as well as others, Giving me a new heart? etc.  
3. Betake yourselves to your 
* Matth. 6.6. and I allude to Esa. 26.20  Chamber, and spend at least one day as a day of 
‖ Jejuniis & orationibus vacato. Ignatius  fasting; I have done the same upon the same account; if you think that the time of your regeneration is near come, as I hope it is, and that the pangs of the new birth are at the door, and shut your door, and there, and then see yourselves convert, according to Psal. 4.4. thus rendered in your English metre.  
And in your Chamber quietly  
See you, yourselves convert.  
4. Begin to be in pain there as a woman in travel, for the pangs of Childbirth must go before the Child's-birth, and you must make this 
† Dr. Preston on God's Alsuff.  account, that if you never yet received the spirit of bondage, you also never received the spirit of Adoption, Rom. 8.15. and many there are, who, because they have withstood the troubles of their minds, and the terrors of the spirit of bondage, have withstood their Salvation; wherefore let me entreat you to take the pains, to be in pains for a little season, that you may be at ease to an endless duration, and for a small moment to be in heaviness, through some necessary perturbations, that for ever you may be in joy and gladness, through unspeakable consolations. O let even all your joy be turned into sorrow now, and your 
* Esto sicut Rex in cord tuo; sublimis & risui jubens vade ut vadat, & dic tu fletui, veni ut veniat. Clim. Grad. 15.  laughter into grief; that all your grief and sorrow had for sin now, may be turned into laughter hereafter; For blessed are ye that weep now, for you shall laugh, saith Christ, Luke 6.21.  
5. Then cry out, and  
1. For Anguish.  
2. For, and to the spirit.  
1. For Anguish, as a 
* I allude to that famous place in Esa. 26.17. Like as a Woman with child, that draweth near the time of her delivery, is in pain and cryeth out in her pangs: so have we been in thy sight, O Lord.  woman when her time is near, and her pangs begin to come upon her, or as a child cryeth as soon as it is born, so you before you be new born; as thus, what will become of our poor souls? for they are yet unregenerate, and therefore cannot in any wise enter into the Kingdom of Heaven, unless extraordinary mercy be shown them by the God of Heaven; or thus, as the Egyptians once cried out, when there was not an house in all Egypt, where there was not one dead; saying We be all dead men, Exod. 12.30, 33. And there was a great cry in Egypt (See the place.) So let there be a great cry among you in every house and family, (For I believe that there is scarce an house where there is not one or more unregenerate and dead) and in your several chambers, 
〈…〉  unto which you have, according to my premised advice, betaken yourselves, and let your cry be the same that was in Egypt. O● we are all dead men; we that are unregenerate men, for the mouth of the Lord hath spoken it, That except a man be born again, he cannot see the Kingdom of God, John 3.3. Not all the art and wit of man, Not all the rhetoric of the eloquent'st Orator, Not all the entreaties of Saints and Angels can therefore, or will persuade God to take one that is a drunkard, or Whoremaster, or Usurer, or Liar, or Thief, or covetous man (and such have been some of us) into his Kingdom, 
〈…〉  even as not all the persuasions of the men of this Country are or will be able to prevail with any one of us, to take but one toad, or snake into his bosom. Thus cry out for anguish.  
2. Cry out for, and to the spirit of Regeneration, for by the spirit also a man must be born again, according to that famous saying of our Saviour, John 3.5. where note that the Spirit doth three things to regenerate souls.  
1. He convinceth them, John 16.8, 9  
2. He injects the seed of Regeneration into them, according to that of Saint John, His seed remains in them, 1 John 3.9.  
3. He delivers them and makes them free, 2 Cor. 3.17. helping them to come forth out of the dark womb of nature, into his marvellous light, that by him as by a 
* Irenaeus adv. haeres. bal. l. 3. c. 40.  Ladder they may ascend into 
* John 3.35.  Heaven to our Father which is in Heaven; so that unto him you must cry and say, O blessed spirit of Regeneration, Regenerate our souls, O our poor souls that they may live, O convince them of their unregeneracy; O inject the seed of Regeneration into them from above; Oh help them to come forth; Oh let a new heart be given to us, O let us have flexible, and tender hearts, like the heart of a little child; for we also must be like little children; Oh come blessed spirit, come and help us, Oh come quickly, come presently and deliver us 〈◊〉 come now whilst we are in this Room, waiting for thee, as thou comest upon the Apostles in that house wherein they were sitting, Acts 3.2, 3. O, let this be the time of our regeneration, that we also may be sure of our Salvation: here be earnest, and cry mightily; Nay, if need be, and thou canst not be heard in that day, cry in the night too; and so come to the Spirit at this time, as Nicodemus came to Christ in old time; even by night, and so cry day and night; and than it will not be long before thou shalt be delivered, being regenerated; for as Christ said once, Luk. 18.7, 8. And shall not God hear his elect, which cry unto him day and night; though he bear long with them? I tell you that he will avenge them speedily. So I, shall not the spirit of God hear his elect which cry unto him day and night? I tell you that he will hear them, and deliver them speedily; For ask, and you shall have (saith Christ) Luk. 11.9. It is no more but ask and have; ask therefore the spirit and you shall have 
* How much more shall your heavenly Father give the Holy Spirit to them that ask him. Luke 11.13.  him; ask Regeneration of the spirit (understand in the manner aforesaid) and you shall have it, and it will not be long before you shall hear the spirit cry Abba Father, 
Rom. 8.15.  even most emphatically; For, therefore to the 
* Abba from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. & Tremel. in Marc. 14.14.  Syriack word Abba, is added Father; if you shall so cry day and night for the spirit to the Father, Beloved, there is no crying which the Father of mercies loves better, and the Father of lies likes worse than this crying, and therefore use it.  
6. Strive to come forth; For as endeavour without God cannot, so God without endeavours will not help us. See Phil. 2.12, 13. and therefore as Christ said once, strive to enter; so I, strive to come out, Luk. 13.24. for ye will find a very hard bout before ye will be able to come out; therefore I say again, strive, and strive as other children do, when they come to their birth, or thus, strive as once 
* Gen. 38.29.  Pharez and Zarah in Tamars' womb; nay, as Pharez so strove as that he made a breach, and was therefore called Pharez from that breach; so do you, make a breach as it were and tear away from Nature's womb, and tear away from your beds of ease and sin, and tear away especially from your lusts, your pride of life, your vile affections, your violent passions, your vain, and filthy conversations, your usury, your atheism, polytheism, and abominable epicurism, and whatsoever else is contrary to the holy Law of God, thus strive to come out. I pray you pardon my boldness which I took by this digression, which carried me so far in this Sea of matter concerning our Regeneration, and be pleased to impute it unto the vehemency of my love, which made me thus to forget and to lose myself, that you might not lose yourselves, which God in mercy grant.  
2. Labour to believe, 
2 Direct. or Medium.  for so did those holy ones, who according to my Text were so assured of their salvation, v. 8. and besides, if a man do believe, and be sure of it that he doth, he must needs be assured also that he shall be saved; For so God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life, John 3.16. Mark, He 
* Nay, he that believeth on the Son hath everlasting life. Joh. 3.36. which much more and plainly demonstrates, that a believing soul must needs be assured of its salvation, because it hath it.  shall have it, saith Christ, as if he should say, he may be sure of it, for the mouth of truth hath spoken it. Believe then in the Lord, you that never did yet, and you may be sure & certain that your shall be saved: Here give me leave again to enlarge myself a little upon this most needful Medium, whereby you may gain the assurance of your salvation; showing how you must go to work that you may believe.  
1. Hear a powerful and faith preaching Ministry as much and as often as you may; for Faith cometh by hearing, the Word being like water which brings forth fruit, and especially the fruit of Faith, Isa, 55.10. John 8.30. 
* Calvin Inst. l. 3. c. 2. s. 6.  Rom. 10.17. some Divines do therefore call it the Fountain of Faith.  
2. Be convinced, and labour to be convinced, 1. Of your unbelief, as he Mark 9.23. for therefore it is partly that so many believe not, because they will not believe that they believe not; & therefore why should they labour to believe, seeing they believe already, say they. Beloved, go from house to house, and ask, ho, are there any Believers here? and they will be ready to stone you, saying; What do ye make of us? do ye think that we are Devils, or Infidels? we are Christians, we are Christians, and believe in Christ as well as you; and as difficult a task it is for a Minister to convince men of their unbelief, as any thing almost I know of. A Drunkard, a Fornicator, a passionate man, a swearer, a Sabbath-breaker, he may soon convince of his sin, for to that they will say, it is true, we are such, it is an infirmity we cannot leave; but when he comes to deal with men about unbelief, telling them that they have no Faith, Oh what a do is there! oh how do their colours rise! they are even ready to fly in his face, none will believe him, or be convinced that he doth not believe; therefore labour to be convinced of unbelief.  
2. Of Damnation, For he that believeth not shall be damned, Mark 16.16. which also is a thing that unbelievers will not be convinced of; for tell them of it, and they will tell you, God forbidden, for God is merciful, and we hope to be saved as well as you; and not all the Ministers in England can make men believe otherwise, till God give them a sight of their unbelief; Then, O then, they can and will cry out, saying, Oh we shall be damned, and we cannot be saved; therefore labour to be convinced of damnation also.  
Quest. You will say, if it be such a hard thing to be so convinced, then what shall we do to be convinced?  
I Ans. Pray to the Spirit, that you may be convinced by the Spirit, for it is his work, John 16.8.9. as thus, O blessed Spirit convince me of mine unbelief, for I must confess I am one that would not hitherto believe, that I do not believe. O open mine eyes that I may see my unbelief, I humbly pray thee. Do the like for convictions about Damnation.  
2. Take on, and begin to be troubled, as that poor man in the Gospel, Mark 9.23, 24. who so cried, and wept, and took on, and said, Lord help mine unbelief; and those Acts 2.37. for else you build without a foundation, and then, how will your building stand? There is a notable place for this in Gal. 3.23. Before Faith came we were kept under the Law, shut up unto the faith which should afterwards be revealed. Mark, 1. Before Faith comes we are under the Law, that is, under the lashes and terrors of the Law, especially a little before Faith cometh, indeed, we are whipped, and troubled indeed, by that grim Schoolmaster whose name is Law. And 2. Before the Law comes we are shut up like Prisoners, and therefore must suffer as Prisoners. O my Brethren, if then you mean to have Faith, you must not refuse to be under the lashes of the Law, you must be content to be in Prison a while; and as Scholars which are grievously whipped, grievously to weep because of your unbelief; and because of the miseries which shall come upon you if ye believe not, For he that believeth not shall be damned, saith Christ, Mar. 16.16. Mark, he shall be damned, and what is that, you will say? Oh! it is to be sentenced to Hell; and what is that? Oh! it is a place called 
* Hieron. in Matth. 10.  Gehenna, a word first of all used by Christ, & afterwards by 
* Sicque usurpatur in lib. Pirkeaboth admodunt antiquo, cap. 1. & 5.  others also for the place of the damned, and compounded of Gee and Hinnom, which signifieth a Valley of Hinnom, which was a Valley nigh to Jerusalem, in which the old Idolatrous Jews were wont to burn their children alive to the honour of the Devil, at the sounding of Trumpets and Timbrels, and other loud sounding instruments, that they might not hear the cry of their poor dying children, and for that the place was afterwards used for the receipt of all filthiness; as dung, carrion, and the like, and probable it is that our Saviour used this word above all other to signify the miserable burning of unbelievers in that place, the pitiful cries of the tormented, the barbarous and confused noise of the Tormentors, together with the most loathsome filthiness of the place itself. Go to now, ye Unbelievers, I say now as St. 
* Jam. 5. ●.  James once to rich men, and weep for the miseries that shall come upon you in that woeful place called Gehenna; nay go and howl together, O ye Drunkards, and Usurers, and Adulterers, and Adulteresses, and Fornicators, and Harlots, and Swearers; and Liars, and covetous Worldlings, and riotous Livers; as ye were wont to be merry together some of you, so now, mourn and weep bitterly together because you have no Faith, and because you will and must, except you get Faith in Christ, lie and fry and burn like the little children of the idolatrous Jews, in that woeful place of torment; thus howl together, saying, Oh that Valley of Hinnom! for so Hell is called; and, Oh that place of torment! where there is such screeching and crying of men, women and children, that receptacle of all filth and filthy livers; Oh it will come for us, and for our portion! for unbelievers (such as we are) will be damned, Rev. 21.8.  
I have read of one 
* Rich. Baxter in his Everl. Rest.  Brumo a famous Preacher in his time, that when he was dead and to be buried he cried out 3 times, 1. Accusatus sum. 2. Judicatus sum. 3. Damnatus sum. I am 1. Accused, 2. Judged, 3. Damned. Whereas both others, and himself before that, verily thought he would surely be saved; so let every one of you, as dead and condemned by the 
* John 3.18.  words of Christ, now say; Oh, I am Damned, I am Damned, I am Damned. I thought once that I should be saved assoon as any, and would not be otherwise persuaded, but that my Soul should be heavened as well as others; but now I see that unless infinite mercy do save me, and help me to believe in Christ, I shall be most certainly condemned by Christ. For he that believeth not is 
† Enallage Temporis.  condemned already, saith Christ, John 3.18.  
4. Desire to believe, as he Mark 9.24. For a desire of faith, if true, is faith; Or thus, as a worthy 
* Downam in his Christian warfare. c. 42.  Writer saith confidently. Our desire of Grace, Faith, and Repentance, if true, are the Graces themselves; at least in God's acceptation, see Matth. 5.6. Blessed are they which hunger and thirst after righteousness. Mark, they are blessed, who have such gracious desires, as are called hungering and thirsting; and therefore they cannot be without faith; and the cause hereof is the blessed 
* Blessed Bolton.  Nobleness of God's Nature, which by infinite distances doth transcend the noblest spirit upon earth, now men of ingenious dispositions are wont to take sweetest contentment in prevailing over and gaining the hearts, good wills, and affections of those that wait upon them; how much more than must needs spiritual long, gracious aspires, and thirsty desires be kindly accepted with that most kind God; whose most loving disposition passeth all men's kindness; especially sith men's good turns, turn many times to our good and benefit, but our well doing extendeth not unto God, Psal. 16.2. Were all the sons of men abraham's or Angels, and as many in number as the stars of Heaven, and as shining both with inward Graces, and outward acts of piety, as they are in visible glory; yet could they make no addition to that incomparable Majesty above, nor confer so much as one drop to that boundless and bottomless Sea of goodness, or the least glimpse unto that Almighty Sun of glory. If thou be righteous, what givest thou unto him? or what receiveth he at thy hands? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the Son of man, Job. 35.6, 7, 8. Our holiness helps him not; our sins hurt him not; it is only for our good that God would do us good; no good nor gain accrues unto him by our goodness; for, what good can come by our imperfect goodness, to that which is already infinitely good? What glory can be superadded by our dimness to him which is already incomparably glorious? Every infinite thing is naturally, and necessarily uncapable of addition. Possibility of which supposed implies contradiction, and destroys the nature of infiniteness, wherefore (to return to my purpose) sigh desires are excepted with God for deeds, let every one of you that would be assured of his salvation, desire to believe to his salvation. It is reported of Luther, that when a certain poor student at Wittenberg would not be persuaded by any to believe, or that he did believe, and so was exceedingly troubled in his mind, and left by all, he was sent for, and when he came, did ask him (when he said he neither did nor could believe) but do not you desire to believe? whereunto the poor student replied, yes, with all my heart I do desire it, why then, said Luther, you do believe; whereat the poor Scholar was exceedingly comforted, satisfied, and persuaded that he did believe: so you be satisfied in this point, that if you truly desire to believe, you do believe. Our most gracious God 
* As in Abraham, Gen. 22.16, 17. read the place.  accepting the will for the deed, and your affections for actions; and so long, so thirst, 
* Dyke of self-deceiving, cap. 19  so hunger after Faith, as a Fame-lik after meat, a Febricitant after drink, a Mendicant after a piece of silver, and you shall be satisfied. For they that hunger and thirst after righteousness, and so consequently after Faith, which apprehends Christ's righteousness, shall be satisfied. Mat. 5.6. and 
* Bern. de Lect. Evangel. Serm. 7.  so much as they can desire, they shall receive.  
5. Labour to see an excellency in Christ surpassing all things, and fixing thy heart upon him, resolve to seek him without resting; and seeking him, to sell all for the gaining of him; like the Merchant in the Gospels, who seeking after him and met with him, and seeing him to be a 
* For Christ is that pearl, Hilar. in Loc.  pearl of great price; and so esteeming him above all, sold all and bought him, Matth. 13.45, 46.  
For 
* Roger's of Dedham in his Doctrine of Faith; e. 2. p. 128.  than is Faith begun, when namely, a man gins to be of Kilians, a Dutch Schoolmasters and blessed Martyr's mind; who being asked if he loved not his Wife and Children? said, Yes, if the World were gold, and were mine to dispose of, I would give it to live with them, though it were but in prison; yet my soul and Christ are dearer to me than all. O souls, souls, how do your hearts now stand affected? are ye so resolved to sell all? do you so prize Christ above all? will you seek after him upon such terms? if you will, well; for assuredly you shall have him, and faith in him, and with him. O my God, help this people so to prise thy Son; help thy Sons to believe in thy Son. I humbly pray thee.  
6. Labour to have your heart's overpowered with the evidence of truth and reason: For we find by experience, that though truth and reason, and conscience, and all make for it, so as that we may truly say Amen to what is said; yet the heart is stubborn, and will not yield, but stands out like a contentious Adversary, which, though he be overthrown in every trial, yet will begin again. So the heart, though it be answered and overcome with Arguments, and Pleas, and Reasons again and again; yet will begin again to plead against itself: For, say some, when they are nonsuited, and have nothing to say; Ministers are merciful, and good Christians compassionate, & will not discourage us; but did they know our hearts, what base unclean Cages they be, they would judge otherwise than they do. Therefore I say, give over quarrelling, and be satisfied and persuaded, when Truth and Reason tell ye, that ye ought to yield, and to believe; because the Lord of Life and God of Truth hath said, Him that cometh to me, whatsoever his heart be, or have been, and whatsoever his former life have been; for he saith not, unless he have a base, filthy heart. Again, him that cometh to me, though he have been the vilest wretch that ever the Earth bore, though a notorious Belialist, a beastly liver, a filthy fornicator, an insatiable Drunkard, an unreasonable Extortioner, I will in no wise cast him out, John 6.37. O my Brethren! what could Christ say more? Christ you see speaks for you; and will you have us speak against you? nay, will you speak against yourselves! O be overcome by Reason, overcome by Truth; for Reason tells you, that you ought to yield, when your Reasons are answered; and Truth commands you to submit, when you are so well promised by the God of Truth.  
7. Beg Faith, for it is the gift of God, Phil. 1.29. say, as Rachel, Give me children or else I die, Gen. 30.1. So, Lord, give me Faith, or else I die, and he will not say thee nay. For every one that asketh, receiveth, saith Christ, Luke 11.9. Ask therefore and say, Lord, thou hast said, every one that asketh receiveth; O let me receive for one, or how else can it be every one, if I may not for one; Prayer is the souls recourse to the fountain of life, and a Christians address to the God of all power, to fetch power and help in a time of need, Heb. 4. ult. Go therefore, O dear Christians, to the Christians God, for power and help in this time of need; Go, and cry, and say with that poor man in the Gospel, Lord help mine unbelief, Mar. 9.24. Lord help my poor soul to believe; Beloved, no less power is here required for you to be able to believe, being dead; than was for the raising of Christ from the dead, Eph. 1.19.20. see the place; and place yourselves therefore before his Throne of grace, that you may get grace and power to believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in heavenly places. And thus beg power to believe, and to be good, and do not think that it is in 
*  Platonici & Stoici aiunt apud Clem. Alex. l. 1. c. 61  your power to have faith in God, when all your power must come from God; 
* Videatur Concil. Arau s. c. 24.  It is man's greatest weakness to presume upon his own strength, when his greatest strength is but weakness; and therefore I press and persuade you to beg, which if ye do as ye ought, I assure you in the words of Christ, that it will not be long before you get faith in Christ, & not long neither before ye will be blessed with that heavenly Assurance of the Saints which cometh by Christ, Christ not being able to deny you, because he cannot deny himself, 2 Tim. 2.13. and not deny himself, because he is Truth itself, John 14.6. and being Truth itself, hath said; Ask and you shall have; seek, and you shall find; knock, and it shall be opened unto you, Luke 11.9.  
Thus labour by all these holy ways and means to believe, and when your carnal friends shall go about to hinder thee, saying; what needs all this praying, and all this weeping, and all this running to Sermons? say, would ye not have me to live? if I do not believe I cannot live: Again, say, Would ye have me be assured of nothing? I will be (by God's grace) assured of something, and especially of my salvation. Again, if Satan seek to hinder you from striving and praying that ye may not believe, yet pray, and use all the means premised; because God hath promised that you shall be heard; and he will do his best for you, when Satan shall do his worst against you.  
The Lord give you hearts to pray, and hearts to believe, that believing you may be assured that you shall be saved; so prayeth from his heart your faithful friend, to his & your best friend, who is a hearer of prayers, and can do abundantly above all that you or I can ask or think, or conceive; to him be glory in the Church by Christ Jesus, throughout all ages, world without end, 
3 Medium. Now this and the rest of the ensuing Mediums are properly and chief provided for Saints, who do believe, for which cause and for whose sake I call this Tract the Saint's Assurance à potiori.  Amen, Eph. 3.20.21.  
3. Labour to live as spotless a life as you can possibly; for 
* 1 Joh. 3.3.  every man that hath this hope in him; What hope? that he shall see God, v. 2. namely, in 
‖ Irenaeus, l. 4. c 37.  Christ, and by himself, purifieth himself even as he is pure. Observe, every man that hath this hope; and so consequently, whose soul is safe; whose faith is sound; whose heart is sure: Again, observe, purifies himself; that is, labours to be pure; and how is that? even as he, namely, God himself, is pure. O height of holiness! O profundity of purity! are there any such in the world? say the men of the world; Yes, saith the Apostle, there are such, which though they are not without sin, yet are not 
* 1 Joh. 3.9. & 1 Joh. 1.9.  under sin; that is, under a reigning sin, pressing hard towards perfection; which is to be pure as he is pure; that is, aspiring to it, and climbing after it, and towards it, as Johnathan's Armor-bearer after his Master. I remember what a 
* Anselm, de Simil.  Father saith, that he had rather be in Hell, than lie in any sin against God: and I have been much taken with his saying; God grant that by it you also may be so taken, as that you may not be so often overtaken; But to the Law and Testimony for all the Fathers: Who is she that looketh forth as the morning; fair as the Moon, clear as the Sun? Cant. 6.10. Observe, how Christ praiseth his Church, for her transcendent pureness, and surpassing fairness. Some spots she hath, and therefore she is assimilated to the Moon as well as Sun; and yet called fair, because she alloweth them not; and because of that Christ seethe them not: No, no, even Balaam could say, He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel, Numb. 23.21. Again, She is fair as the morning; for she is 
* Instar diluculi quando aurera incipit tenebras dispellere. Paraeus.  partly clear, and partly dim, like that wonderful day which is only known to the Lord, not day nor night, Zech. 14.7. for so is the 
* Vide Chrysost. in Rom. 13.12.  Morning, and so is she; not altogether day, because of sin remaining in her, nor altogether night, because of sin resisted by her; and so, and after this manner fair and clear and pure: but farther, what saith Christ of her? Thou art all fair, my love, there is no spot in thee, Cant. 4.7. that is, no spot 
* Rom. 7.15.  allowed, no spot approved; for whilst she is able to stand she stands, and 
* Heb. 12.4.  striveth against sin: so do you, labouring to cleanse yourselves from all filthiness of flesh and spirit, 2 Cor. 7.1. and that by the Spirit, Rom. 8.13. For as any one blemish in the face mars beauty, and one dram of poison spoils a whole box of precious Ointment: so if you let alone but one sin to reign in you, and over you, that one will spoil all, even all your fair carriage, and all your confidence; for no 
* Si unum in locum collata sint, omnia mala cum turpitudinis malo non erunt comparanda. Cicoro 2. Thusc.  evil like the evil of sin to spoil a man. When Phocas, the Roman Emperor had built a most fair and stately Palace, there was a voice heard in the night, Sin within will destroy all: So, when we have built Castles in the air, and by our fair and specious performances have gotten some Assurance & confidence towards God, but afterward give way to one sin or other, we shall hear one time or other a voice from within, Sin within will destroy all, our own consciences 
* Rom. 2.15.  accusing us, yea, condemning us for the same, and 
‖ So the Prophet Jonah lost his confidence by his disobedience. Dr. King on Jonah 1.6.  taking away our Assurance from us, for sin allowed by us. Let us fall therefore upon sin, and destroy it, that sins punishment may not fall upon us, and destroy us, and our confidence with us. Oh that this people were wise! Oh that they would so strive against sin, and against every sin! Oh that they would unreservedly cleanse their hands! Oh that they would thoroughly purify their hearts, Jam. 4.8. and cleanse them from lust, even every lust! Oh that I could help them! Oh that I could even pull them away from their beloved sins! for than they should not live, or lodge in and with any of them one day, or one night longer: well, you must do this work with God's help; therefore go every one of you and kill every one of them; spare none, no, not the least; Oh save none alive, to be assured that God will save you alive; else you cannot be so persuaded as long as any one sin is by you allowed: thus labour to purify yourselves, and to destroy sin, and when you have so done, labour to keep yourselves so; and if the Tempter re-assault you, do you also re-encounter him, and that with the Word, for that is a Christians sword: tell him as the Spouse told Christ in another sense, I have washed my feet, how shall I defile then●? Cant. 5.3. Oh● I cannot; Oh! I will not, by God's help. When Satan came to Christ he found nothing in him, but when he comes to you, he finds much in you, even much corruption; but do you resist him in the faith: I say 
* 1 Pet. 5.9.  as Peter, that that which he finds in you, may not be found to be yours, but his; because you do not own it, but resist it, to be assured, as than you 
* Damasc. Error de Perser.  may be, that you shall be saved. Nay, cry to God to keep you; for it is not as Damascene and others teach, in the power of man to hold out; no, no, we are kept by the power of God, through faith to salvation. 1 Pet. 1.5. and therefore you must beg this power of God, 
〈◊〉  and that very much and often, yea, continually; for then Satan will not be able to harm you. It is storied of a malicious woman, that she gave herself to the Devil, provided he would do a mischief to such a Neighbour, whom she deadly hated; the Devil went once and again to do his work; but at last returns, and tells her, that he could not hurt him, because he found him always praying, or reading: do you likewise; pray so always, and you will also speed as he did; especially then when Satan tempts you to make you fall; then do you fall to your prayers and say; Lord, this is the power and hour of darkness; now therefore keep me in this hour of temptation, that I may keep up the Assurance of my Salvation.  
4. Make your calling and election sure; 
4 Medium.  for than you also make Heaven sure, 2 Pet. 1, 5, 6. giving all diligence, add to your faith virtue, etc. And then, v. 11. so an entrance shall be administered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour Jesus Christ. I pay you observe your work; you must become good Arithmeticians, according to the perfect Rule of Addition, to be certain of your everlasting salvation: And therefore go, and add virtue to virtue, and still say; But do I not misreckon? Am I in the right? Do I not miss temperance though I have knowledge. And do I not want patience, though I have temperance? Is not godlinesswanting-though patience be not? Is not brotherly kindness forgotten by me though godliness be not? Have I not left out Charity, though I do not miss Brotherly kindness? Are all the Graces of God's Spirit here? and if any be wanting, go, and reckon again, and make a farther Addition; more especially if Patience be wanting in thy reckoning; Go, and write, I should say, add patience, the like may be said of all the rest; and so labour to be complete in Grace, having in you every Grace, and striving still to have more Grace, even more of every Grace; for though, if we believe in Christ we are sanctified in every part, yet are we sanctified but in part; even as we 
* 1 Cor. 13. 1●.  know but in part, so that we shall need still to add somewhat to every part, if in the Saint's Assurance we would have our part; Nay, had need to give all diligence, as the Apostle tells us, v. 5. by our continual additions to make our calling, and election, and salvation sure, and to live an extraordinary holy, strict, and Seraphical life to attain to it. I knew a most eminent holy walker once, his name was Ignatius Jourdan a Justice of the Peace, who was after his conversion always assured of his salvation, as he told me; but the course that he took was this, he would every morning rise at 3 of the Clock, as I was told, and spend his time in prayer, reading, and meditation, till 7, and then do justice to all that came to him: Again, he would punish any for swearing, and other offences, if he were never so great; and I never heard a vain, or evil word come out of his mouth, but he would be always talking of Heaven: do you live such an holy, and heavenly life too, and give all diligence thereunto, and you will be sure also, as he was, of Heaven.  
5. Gerard the pardon of your sins sealed, 
5 Medium.  for what is remission of sin but justification from sin? Now, whom he justifieth, he also glorifleth, Rom. 8.30. Again, what is it but a covering of sin? and what saith David of that? Blessed is he whose sin is covered, in Ps. 32.1. so that if I can but know that my sins are forgiven me, I may know also that Heaven will be given me; Wherefore be earnest, even importunately earnest with God to have thy sins forgiven thee by God, Dan. 9.19. you may see how earnest and eager he was in this thing, saying, O Lord, O Lord forgive, O Lord hearken and do; Never was a condemned Malefactor so earnest for a pardon with his King. Never was a poor Mendicant so importunate for a piece of bread, or for an Alms with his rich Neighbour, as he for a pardon with his God and King, and so must you be, and therefore even press into the presence of God, for thy pardon to be sealed by God; Go and cry, saying, O God forgive, O God forget, O God 
Psal. 51.  blot out all my transgressions, and cleanse me throughly from my sins; O 
* Dan. 9.19.  Lord hear, O Lord defer not for thy own sake; here be more than ordinarily fervent, and instant; for the pardon of sin is the 
* Card & caput foederis. Paraeus.  principal thing in the covenant of Grace so much urged, and to be pressed in prayer; he that is sure of that, may be sure also of God's being reconciled to him in Christ; Christ making for him his peace, peace passing all his understanding, his understanding now knowing that he shall have life everlasting. I for my part am therefore wont to be more large and more earnest in this, than in any other part of my more solemn supplications, and I desire, and strive still to be so prolix, and so long in this thing, till I have my errands end, otherwise I am loath to make an end, and I have found much success and comfort in it, to God's glory be it spoken, I pray you, do ye pray so too; and withal take this Corollary with you.  
When you are upon your knees ask God forgiveness, 
A Corollary.  have in readiness a Catalogue of your many and knowable sins, either in your memories, or in writing, and spread them all before the Lord, as once 
* Isa. 37.14.  Hezekiah Rabsheka's letter, for than you are most like to speed, because it is expressly written, That if we confess our sins God is faithful and just to forgive us our sins, and to cheanse us from all unrighteousness, I John 1.9. and you will be able then thus to plead with God, when you ask pardon of God; O God thou hast said, if they shall confess their iniquities, then will I remember my Covenant, Leu. 26.40, 42. and lo, we O Lord confess here our iniquities before thee, O do thou therefore remember the Covenant made by thee, whose capital matter is the forgiveness of our sins. Again, you may then plead that famous place in Job 37.27. He looketh upon men, and if any say, Mark, if any say, and so if any of us here shall say so, I have sinned perverted that which was right, and it profited me not, He will deliver his Soul; as thus, we may say, Lord it is written, and said of thee (likewise show him the book, the chapter, the place wherein this precious Scripture lies) That thou lookest upon men, and if any say, I have sinned, thou wilt deliver his Soul. O look upon us therefore here prostrate before thee, or in the singular upon me, a poor sinner here lying before thee, and crying, and saying, thus and thus I have sinned, and deliver my poor Soul, Oh! my poor Soul from hell, and death, and damnation, I pray thee having forgiven me all my sins, for it is said, If any shall say I have sinned, now Lord, I say, and say it from my heart; therefore O God forgive me, O Lord wash me, and pardon all my offences, for they are wondrous great, but not too great for so great a God to forgive. Thus confess, and so crave the pardon of thy sins, and withal to have the pardon of them 
* Eph. 1.13. 2 Cor. 1.22.  sealed, that is to be assured by the Spirit that they are pardoned, as David was, when he said, Thou forgavest the iniquity of my sin, Selah, Psal. 22. O Sirs, here is work for you, to have sin not only pardoned, but also to be persuaded that it is pardoned, which is a thing not so easily obtained, as is commonly believed, No, no you must sweat about it, and labour hard to have it done, if you desire to be assured that you shall be saved.  
6. Get an undeceiving taste of the joys of Heaven, as those Believers did, which were so sure of their salvation, v. 8. For than you also must needs be sure of your reception, entrance and admission into Heaven; because they are forerunners, and the earnest of it, Eph. 1.14. the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly is part of a price promised to be paid (
* Vulteius in sua Jurispr. l. 1. c. 30. Distinguishing it from Hypotheca, as being movable, whereas Hypotheca is not.  Civilians call it a pledge) as here, part of the joys of Heaven promised to us, to be enjoyed by us hereafter; And these joys are so great for their quantity, and so sweet for their quality, as that I hope I shall not need to press you overmuch to the gaining of them; For are they not most sweetly resembled to Apples, to 
* Cant. 2.5.  Flagons, to ‖ Mannah, all which things though they are so 
* Ibid. id est salutari potioni Jesus Christ. Jun & Tremel.  
* Rev. 2.17.  exceeding sweet, yet cannot possibly come near or match those joys which without all degree of comparison, and measure of proportion do surmount and surpass the same; even infinitely, infinitely, For they are unspeakable and full of glory, 1 Pet. 1.8.  
1. Unspeakable; were all the world full of Orators, and all they like Angels, speaking with the tongues of Angels, and able to utter their minds, and to pour out their conceptions with torrents of elocution, yet would not they be able to express those joys.  
2. Full of glory. The great, and main Ocean is not so full of water, though it be 
* Mare nil nisi aquae. Owen.  nothing but water, nor the spangled sky so full of Stars, nor the gay diapery of the earth so full of flowers, as they are full of glory. Methought I was in a Triumph, and even covered and decked all over and over, and over with most refulgent beams of glory, when it pleased God all-gracious, to make my unworthy self a partaker of those joys which are so full of glory. And therefore, oh! how should your Souls be now enamoured with them, and long, and labour after them? O Souls, Souls here are Apples, flagons, here showers of Mannah for you to be had by you. Oh! go after them, Oh! get them, for the Assurance of Salvation lieth in, and thorough them to be had by them.  
Quest. 2. You will say, how shall we get them?  
Answ. I Ans. Beg them, for Christ hath promised them.  
Quest. Q. Where?  
Answ. I Ans. Rev. 2.17. Read the place; And so place yourselves again before the Lord Christ; and say; Lord, give us, or me, in the singular, this Mannah, this sweet bread of of Heaven; Oh shower it down upon my poor Soul, and having tasted it, may be thereby assured; that as I have been fed with Angel's food on earth; so I shall feed on the Angel's bread in Heaven. But here  
A Case of conscience comes to be resolved, 
A Case of Conscience.  for you will say happily, Sir, we have begged these joys; and yet cannot enjoy them; and therefore tell us what we must do in such a case?  
Answered. I Answer, It may be you have left undone some thing, which ye ought to have done; and whereupon the fore mentioned promise was made, I mean overcoming; for so saith Christ, To him that overcometh will I give to eat of the hidden Mannah, Rev. 2.17. Now if so, than you must for the obtaining of them covercome.  
1. Satan by the blood of the Lamb, Rev. 12.11.  
2. The World by faith, 1 John 5.4.  
3. Yourselves 
‖ Matt. 16.24.  denying yourselves in many things, which as yet you have not denied yourselves in, as in meats, in sleep, in pleasures, in the putting on of Apparel, etc.  
4. God himself, as Jocob did the Patriarch, especially when you beg those joys. Beloved, never did 
* Luk. 16.21.  Lazarus so beg crumbs that fell from Dives his table; nor 
‖ Judg. 4.19.  Sisera beg drink of Jael which then gave him milk to drink, as that holy man did beg those crumbs of comfort, which he wanted; and that glorious vision of Jehovah's face, which he to see so desired, when he said, I'll not leave thee; till thou bless me; constraining God thereby to bless his wrestling, with the 
* Gen. 32.  sight of refulgent beams of the light of his pleased, and pleasant countenance, which runs parellel with the joys of Heaven, and are infinitely sweeter than Jael's milk, which she gave Sisera to drink in a Lordly dish; yea, than all the milk of all the land of Canaan, flowing with milk and honey; O let your earnestness, and importunity match his; and let every one of you, now say after him; Lord I will not leave thee till thou bless me, as thou didst bless him with a glimpse, and glance of the light of thy countenance; or thus, as the Spouse of Christ, said to Christ in the 
* Cant. 2.5.  Canticles; so say thou to him, in thine heart, and in thy Closet, comfort me, oh me also! with apples, even the sweet apples of they divine Consolations, promised from thy most 
* Expos. 3. patrum in Loc.  sweet, and holy word; and stay me with flagons, even flagons of love, for I am 
* sagitia amoris istius confixa. Theodor. in Loc.  sick of love. O my love do not, O do not deny me thy love; O my joy, do not withhold from me thy joy. Or thus, O my dear, thou hast said to him that overcometh, will I give to eat of the hidden Mannah; and wilt thou not give to me that Mannah, who come to thee for its Manducation, to be assured of my Salvation; O my God, thou hast promised it to him that overcometh; and lo, I desire to overcome, and to overcome Satan by thy blood; myself, by thy love; the world by my Faith; and thyself by my prayers, and for that end am now come to overcome both myself, and thee; Oh! give me therefore, & let me have, what here I crave, even that Mannah which thou hast promised me, and that joy unspeakable, and full of glory.  
7. Nay, 
7 Medidum.  beg this great Assurance itself, and beg it much, for it is a gift worth your ask, and all pains taking with it, they that have it are 
* In Angeli statum provehit. Euseb. Euris. hom. de Epiph.  Angelized by the Spirit, extatized in the spirit, and emparadized in God; God being their Assurer, who also by this assurance, becomes their exceeding great reward; As for their life, it is the life of Heaven, as their joy is the joy of Heaven, Heaven being in their hearts, their hearts in Heaven. Labour therefore, dear hearts, for this Assurance, begging it of God, who is both able and willing to give it to those that ask it; Ask it therefore, and when you ask it do as Achsah Caleb's daughter, which wanting springs of water, came to her Father, lighted off from her Ass, and said, Give me a blessing, for thou hast given me a South-land, give me also springs of water, Judg. 1.14. answerably whereunto, do you also light off from your most eager pursuit after the gains, profits, emoluments, and preferments of this present world, and falling down before your heavenly father, say; Father, give me a blessing, for thou hast given me these outward things, and I want nothing but only the assurance of my Salvation; give me therefore springs of water also; that is, the assurance of mine eternal bliss, which is like springs of water, yea, Fountains of living water springing from that Ocean and Sea of ineffable delights, which are in thy blessed self. O blessed Father, give me both the upper springs, and the neither springs as 
* Judg. 1.14.  Caleb did his Daughter.  
The upper springs hereafter in Heaven; to wit, the joys of Heaven in Heaven, and the neither springs; I mean, the assurance of Heaven here upon earth; I humbly pray thee, thus beg, and beg as earnestly, and ardently as a beggar begs his alms, because he needs it; so you this assurance, because you cannot well live without it; I told you of a very holy man, 
* Justice Jourdan.  a Justice of the Peace; how holily he lived to gain his assurance; and now, let me tell you, what once he said to a Visitant that came to see him. How is it with you? Are you assured now of your Salvation, or are you not yet? And, when the Visitant answered no. He told him, were it my case, I would go to my Closet, and shut my door and never leave begging it of God, till I had it bestowed on me, by God. Beloved, this was good Counsel; whether the Visitant followed it or no, I know not, but do you follow it, and so go, O go, and betake yourselves to your Closets, again upon this account also; & shut your doors, Matth. 6.6. and pray to your heavenly Father which is in secret that he will give you this assurance of your Salvation, which will reward you amply and abundantly, for all your pains taking in such a supplication; O Souls, when once ye are in, never come out, 
〈◊〉 8  till assurance comes in. Nay, go, and tell God so, thou that hearest me this day, and wantest this assurance, Lord, I will not go hence, till thou give it me, for thou hast said; Ask, & it shall be given to you, Luk 〈◊〉 9 and do not doubt, but persuade thyself for certain, that as Caleb, Achsah her Father gave his Daughter, petitioning him, both the * upper-springs, 
Judg. 1.14.  and the neither springs which she wanted; 
See Luk. 11.11, 12, 13.  so your heavenly Father, in respect of whose tender compassions and bowels of pity, the kindest Father's greatest mercy is but harshness; in respect of whose incomparably melting and sweetest inclination; the most loving Nature of any man living is but morosity, will give you also this by you so begged and petitioned Assurance of your souls salvation.  
8. 
8 Medium.  Get the Spirits testimony of which we read Rom. 8.16. The Spirit himself bears witness to our Spirits, that we are the children of God, and if children than heirs; that follows v. 17. and therefore this Assurance of Salvation must needs follow. Mark, here are two witnesses to assure us of our both filiation and salvation.  
1. Our own spirit, How? our own Spirit? what more deceitful than a man's own 
* Jer. 17.9.  heart? but stay, it is not the carnal heart; but theregenerate heart, as the word spirit is taken, 1 Cor. 2.11. whence 
* Origines in Loc.  Origen. The Spirit bears witness, not to the Soul, but to the Spirit, that is, the heart regenerated by the Spirit, which goes for sense, and feeling, and finding itself to have Faith indeed, and truly to be regenerated by the Spirit, is able to say truly with the Apostle, I know whom I have believed, 2 Tim. 1.12. and I am crucified with Christ, nevertheless I live, yet not I, but Christ lives in me, Gal. 2.20. see the place. Stapleton that subtle Popish Writer, would have this witness to be our charity, but there is not a syllable for it in the Text; and therefore his assertion I reject for false.  
The second witness is the Spirit of God; who as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Co-witness steps in, and confirms what our own spirit affirms, saying; it is true, thou art a child of God; But how shall I know that this testimony is not a delusion, but the Spirits truly? Thus you may be sure of it, saith a worthy Writer. Either it is the Spirits or the flesh's persuasion; Not the flesh's, for that doth not lead us, nor adduce us to divine, and heavenly things, therefore the Spirits, and the Spirit doth not lie. 
〈◊〉 Bellarm. l. 3. the justif. c. 9  Thus he. Bell armine saith that this testimony of the Spirit begets but a conjectural certitude of our salvation; but that is as false as God is true, for can any thing be more true and certain, than that which is asserted by the God of truth? well then, here are two Witnesses for you, and you know what the Law saith, that at the mouth of two Witnesses, matters shall be established, Deut. 19.15. and therefore why should ye doubt? Chrysostom upon this place triumphs as it were, saying; 
* Chrysost. in Rom. 8.16. to be noted against Bellarmine's conjectural Assurance.  What ambiguity is there then left for us? if a Man, Angel, or Archangel promise a thing, a man may happily doubt, but sigh the supreme essence of God's Spirit, who makes us pray, promises to them that pray, and performs what he promises, doth so bear witness within us, what room is left for hesitating and doubting to us? Labour therefore for this testimony of the Spirit.  
Q. But you will say, 
Qnest.  How shall we come by it?  
Answ. I Answ. 
* Luk. 11.15.  Crave it, as thus, O blessed Spirit, bear witness to my Spirit, that I am a child of God: Venisancte Spiritus, Come O holy Spirit, and tell my Spirit so, that my Spirit may rejoice in the God of my salvation, I being assured of my salvation. Men suppine men to be witnesses for them; but do you only entreat the Spirit to be a witness for you, and he will be willing to do it for you; For as Christ saith of the Father, The Father himself loveth you, John 16.27. so I of the Spirit; The Spirit himself, who is one with the Father, loveth you. Therefore go again, and again to the Spirit, and pray to the same effect, saying, Holy Spirit, speak to my Spirit, and speak plain, even so plain as that I may know that it is thy voice, and not the voice of a stranger, for thy sheep do not love to hear the voice of 
* Joss. 10.4, 5. Joh. 10.3.  strangers; Nay, come blessed Spirit and call me, as it were by my 
* Rev. 22.17.  name, as Christ calls his sheep by name, saying, Christopher, John, Peter, Mary, thou art a Child of God. O sirs, let every one that heareth me this day say so; come blessed Spirit, come, and testify so, and he that shall come will come, and will not tarry, and when he cometh, Assurance cometh, for he comes not alone, when he cometh, but his reward is with him, and before him, to wit, his testimony, and his earnest, 2 Cor. 5.22. which is the exceeding great reward of our supplications, and the merciful compensation of a truly gracious conversation.  
9 
9 Medium.  But I have one help more for you, and that is, you must try yourselves daily by some evid ences for Heaven; When a Traveller, being bend for a certain place, and told by signs and tokens which is the way to it; as namely, there are such Meadows at the one hand, which he must pass by; such miry places at the other, which he must leave, and such Mountains before him, which he must pass over, and he finds it so, he is sure that he is in his right way, and shall certainly come to the place appointed; For, saith he, when he is past the places spoken of; lo, there be the meadows, the miry places, the mountains which I was told of, I am passed them; now a child of God being bound and bend for Heaven is such a Traveller too, according to that of the Psalmist, Psal. 84.6. and * thus rendered in your English metre. 
Psal. 24.6.  This is the brood of Travellers, in seeking of his grace: As Jacob did the Israelite, in that time of his race. And this Traveller is told in the holy Scriptures, and by us Ministers which is the way to Heaven, and how he shall know that he is in his way, and shall certainly arrive there; As for example, such sins and ways, which are like miry places, and meadows must be left on the right, and on the left hand, and that such and such duties and perfections, which are like high and craggy Mountains he must go over, whereupon it followeth, that when he looketh back into his life and courses, and finds it to be so as he was told, he must needs be assured that for certain he shall be saved; for saith he, are not these sins which I have left, the miry places which I was told of? and these pleasures of sin for a season which I have passed by, the pleasant meadows which I was told of? and those difficult duties which I have laboured to perform, as believing, self denial, a spotless walking, and a constant, and laborious serving of God, even day and night, the high and craggy mountains which I was fore-shown? Beloved, it is 
* Mr. Nichols hath it, in his life.  reported of that holy man Ignatius Jordan; whom I formerly mentioned, that when he was near his end, and one did ask him, how he did, and could so keep up and maintain his Assurance so constantly, even to the end? he answered, that every day, he did try himself, by some undeceiving signs; and evidences for Heaven, & that kept it up, & so died. Do you therefore likewise as he did, and you may be assured as he was.  
But I know, you will be very inquisitive now, what those evidences are, whereby you are to try yourselves so; and therefore besides that which hath been already spoken, I shall give you a more full information about it, and show you more directly, which they are, out of Psal. 15. Where they lie even evidently before you. For there the Psalmist states the Question, who shall be saved; saying, Lord, who shall dwell in thy Tabernacle? Who shall dwell in thy holy Hill? meaning Heaven, which is called Mons, a Hill, or Mountain, a 
* Bern. in Serm. 29. Jansen in Loc. Clarius in Loc. Engu●. in Loc. Jacob. Paniscotus in Loc. Burgensis 1. p. scrut. 4. dist. 4. c. 4. Lorin in Lo●. Dr. Boys in Loc. Mollerus in Loc.  non movendo, because it shall never be shaken, or moved; Heb. 12.28, And then resolves it, saying, he that walketh uprightly, etc. where we have the most glorious evidences, & blessed properties of a 
* Athanasius in Lpist. de Interpr. Psal.  Citizen of Heaven set down in order before us: They are 12.  
The 1. is, He that walketh uprightly. The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which, though it be usually rendered perfect; yet signifieth, not 
* Melancthen in Loc.  one that is simply and absolutely so, and altogether free from sin; for that is absolutely denied Pro. 20.9. Jam. 3.2.1. John 1.9. but one that in his desires & purposes is without dissimulation, 
1 Eviden●●.  and hypocrisy, and so walks uprightly; as it is here rendered: where give me leave, because this is the prime and chiefest Mark of a Citizen of Heaven to dwell a little while, and to show you how this uprightness may be discerned, by these 3 properties.  
1. By a right aim; 
● Properties. of uprightness.   
2. By true desires.  
3. By Uniformity. 
1 A Right Aim.   
1. By a right aim, for an upright man doth in all things, aim at the glory of God; above all things, like David himself, (who hath penned this Psalm, and here set down this property of uprightness) Psal. 115.1. whereas Hypocrites, and such as are not upright do all that they do to be seen of men, Matth. 23.5.  
2. By true desires, 
2 True Desires.  after Christ and grace, I mean, which are equivalent with deeds, as when Abraham had but a desire, and purpose to please God, and to obey his command; it was taken for the deed, Gen. 22.16, 17. Read the place.  
And the truth of such desires may be known again by 3 marks. 
3 Marks of true Desires.   
1. True desires are flaming, and fervent, called hungering and thirsting, Matth. 5.6. panting, and breathing, Psal. 42. ●. for look, as the Hart, having swallowed Serpents, and being thereby most mightily inflamed, and put into a grievous heat, panketh, and panteth after Rivers of water to quench his thirst, so do true desires which are flaming and come from a fervent spirit, even long and thirst after the things desired; whether it be Christ, or grace, or faith, in a most vehement measure, and manner.  
One writes of a gracious woman; 
Bolton.  that being asked in her agony, as she was complaining of the want of Christ, and Grace, and Faith; but doth not your heart desire, and long after Christ? Answered and said; O yes, I have an Husband, and Children, and many other comforts; but I would give them all, and all the good I shall ever see in this world, or in the world to come, to have my poor, thirsty Soul refreshed with that precious blood of his, etc.  
2. True and upright desires are ever enterwoven with a sincere and holy use of all such means, as may procure the enjoyment of the things desired; as fasting, praying, hearing, reading, selling of all, and the like. See Isa. 26.9. how desires are followed by seeking after God.  
3. They are growing from little to more, I mean more actions, from more to much more; from much more to habit, from habit to some competent perfection & bigness in Christ. See, 1 Pet. 2.1. how desires and growing are conjoined, and look upon Eph. 2.21. 2 Thes. 1.3. and try yourselves often by these 3 signs of true desires; for if you have them, you have the graces which you desire to have, and so must needs be assured of your Salvation. I speak after famous Mr. Rogers of Dedham; who hath converted so many Souls, his words are in his Doctrine of faith. c. 2. p. 128. What graces thou desirest, and constantly usest the means to attain, thou hast. Thus he.  
3. Uniformity, 
3 Uniformity.  an upright and sincere walker striveth, and labours to be the same in all places and at all times, like true Gold, which is the same in dirt, and when it is trodden upon, that it is when it is lifted up on high; and worn in a Ring, or Crown, it shineth wheresoever it is put: so he is the same in adversity, as well as in prosperity; among filthy livers, as well as among Saints; in bad company, as well as in good; at home as well as abroad; and like Aristotle's homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is, cast him this way, and that away, and try him every way, and you shall find him right, and square, in evil times as well as in good times; For he knoweth, that to be good at all times, and in all places, is but a Christian's duty; but to be good in evil times, and among evil men, is an upright man's glory, and to be blameless among a wicked and crooked Generation, yea, to the very credit of Religion, and Garland of Christianity; and so lobours to be like a Rock unmoveable; as he is required to be, 1 Cor. 15.58. See also, Psal. 1.3. his leaf also shall not whither, understand with any weather, and Gen. 6.9. where the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew is, and Noah walked indesinently with God; though the world was bad, yet he was good, nay, as 
* Chrysost. in Gen.  chrysostom speaks of him, like a spark he was in the midst of the Sea, which all that wickedness which did overslow the whole earth could not quench. Whereas Hypocrites, and such as want this uprightness are like Alchemy, which looketh like Gold, but proves not so; for when it is tried; appears to be but counterfeit Gold: so they seem to be good, because of some glistering shows which they make by their profession, prayers, and performances, but when they are tried, and fallen into some Company or meet with opposition; they prove false, and appear to be but counterfeits. And like the fish 
* Ambros in ●exaem. l. 5. 〈◊〉. 8.  Polypus which changeth colours, with every kind of stone it meets with in the Sea; so they in the Sea of this world shift and change their colours, according to the place where they are, and the company into which they come; among the good, they will seem to be good, and talk as if they were good; yea, pray as if they were Saints; but among the bad, they are all as bad; so they will talk, and so they will do, and walk; abroad they will be like Angels, so they will behave themselves, and so pure and heavenly they will seem to be, and so they will speak, and pray very admirably; and as it were, with the Tongues of Angels; but follow them home, and you will see them carry themselves as if they were Devils; so they will lie▪ and be proud, and envious, and spiteful, and so some of them will roar, and tear, and rave, and stamp, and be contentious and unclean, and when it comes to family Duties, they will scarce pray at all some of them, or read, or have a savoury speech come out of their mouths all the day long; or if it happen that they do pray some of them, as brief, and could, and dry as may be, and commonly but a Repetition of the same things which they are still wont to have in their domestic Devotions; and a kind of 
* I speak against hypocritical forms and repetitions, as Christ, Matth. 6.7. & not against all forms, and repetitions.  form, and how can it be otherwise, seeing they have but a form of godliness; denying the power thereof? 2 Tim. 3.5. But I have done with uprightness, but I hope you have not done with it, for it is the chief mark of all David's marks; and it will, if you can find it, yield you as much Assurance as any. I know the man, saith Blessed Hooker, he is yet alive, that in extremity of horror of heart, said, he had sinned against the Holy Ghost; and therefore would have made away himself; but now that which kept him, was, his conscience told him, that at such a time his heart was upright before God, and that restrained him; & God after that blessed him with assurance of his love, and favour; & therefore this uprightness; oh! this uprightness, what a mark it is? O try yourselves daily by it. But I see that I have transgressed by my prolixity; I humbly crave pardon, and promise to be briefer hereafter,  
2. 
2 Evidence.  He worketh Righteousness. Righteousness i● his trade, whereby he trade's for Heaven, labouring to give to God what is Gods, and to Man what is Man's, and to every man his due.  
3. 
3 Evidence.  He speaketh the truth in his heart. Another man may speak truth too, but he speaketh it not from his heart; because it is not in his heart, but commonly such as are none of Heavens Citizens will lie for advantage. It is given to them all inasmuch as that they are called liars. And lying Children, Isa. 30.19. because 
* As Rabbi Moses, l. 1. c. 30.  used to them, and not used to speak truth; whereas God's Children are called Children that will not lie, Isa. 63.9. 
4 Evidence.   
4. He backbiteth not with his tongue; His tongue knoweth how to speak well, but it knoweth not how to speak ill, 
1 Pet. 2.23.  especially of any man; For it hath not so learned Christ, * who when he was reviled, reviled not again; whereas some will do little else, but revile, and slander, and backbite, and speak evil of other men, who many times are better than themselves.  
5. He doth no evil to his neighbour, 
5 Evidence.  if he can do him good he will, hurt him he dares not, in his body, goods, or goodname; whereas some will be good to no body, but themselves, and scarce themselves as they ought, but they will wrong any one to get by it.  
6. He takes up no reproach against his neighbour, 
6 Evidence.  v. 3. for his charity will not suffer him which hopes better, because it 
* 1 Cor. 13.7.  hopeth all things.  
7. He is one in whose eyes a vile person is contemned, 
7 Evidence.  v. 4. But how? it is not his Brother, (for so is even a vile person) but his Brother's fashions and vile courses, which he hates, and for which by him he is so scorned, and despised; again, he contemns him not as he is a man, but as he is a vile man.  
8. He honoureth them that fear the Lord. 
8 Evidence.  I have read of a certain gracious King, called Jugo, King of the Dranes, that once he made a great feast, and placed his Nobles and Lords in his Hall; but the poor Christians which also were some of his guests, in a stately higher Room, and kept them company; and when his Nobles repined, and wondered at it, he said, these poor. Christians I look upon, as those that will reign with me as fellow Kings, and such as will be my Companions in that other world; and therefore I place them and use them so. So highly he honoured them that feared the Lord; and so doth every Citizen of Heaven, where note, that this esteem goeth accompanied with love, as you may see, 1 Thes. 5.13. to esteem them very highly in love; concerning which love, you know what is said, We know that we have passed from death to life, because we love the Brethren, 1 John 3.14. which once so satisfied a gracious woman, that when she could find no other mark but this, this did gain her the Assurance of her salvation, because her heart told her that she loved the Brethren from the bottom of her heart.  
9 He sweareth to his own hurt, and changeth not, 
9 Evidence.  v. 4. He is a man of his word, what he swears or promises shall stand, because he knoweth that else he cannot stand, whether he win by it or lose he careth not; though it be to my utter undoing, saith he, it matters not, if I may but go to Heaven at last, it shall not trouble me much, though I must forgo all that I have upon earth first.  
10. He doth not put his money upon Usury, 
10 Evidence.  v. 5. And what is Usury? It is not only interest of a due quantity, as 
* Vsura defi●iti● interest quantitat is de●it●.  Civilians define it; but the loan of a thing that may be 
* De Vsur. 22.  consumed in the use thereof, upon a compact for increase; where note, that a man may commit it, whether he lend so to the rich or to the poor, the 
* Tho. Aqu. 2.2. q. 79. ●. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew calls it biting, because it always bites, either actually, or potentially, see Deut. 23.19. Thou shalt not lend upon Usury to thy Brother, Usury of money, Usury of victuals, Usury of any thing that's lent upon Usury, which must be understood thus, and which may be consumed in the use thereof. Here observe how generally God speaketh, not excepting at all, him that is rich, but saying, to thy Brother. Now is not the rich thy Brother as well as the poor. I did preach once 16 Sermons against Usury, as near as I can remember, upon this Psalm, but now I must be very brief, because I have promised brevity. 
* So that for 1500 years after Christ, not any one of all the Fathers, and other holy Writers have stood for it. See Rob. Bolton against M. S. P. 5.   
11. He taketh no reward against the innocent, 
11 Evidence.  v. 5. He is an enemy to bribery, because God hateth it, and because it blinds men's eyes; and therefore whether he be a Judge or Justice, or Lawyer, or Minister, or Commissioner, or Arbitrator, and ender of differences; he will rather beg from door to door, and from man to man, than be a false and bribe taking man.  
12. He doth, 
12 Evidence.  that is, labours to do all that is required to be done h●re, and else where, consequentially; I say all, for we have a Rule in the School, that an indefinite proposition in a necessary matter is equivalent to an universal, and such a proposition is this, Ergo. And besides, by this All, the close of this Psalm, and this last mark doth sweetly symphonize with the beginning of it, & with the first, for the first maketh him in a manner perfect, because the word for uprightness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth perfect, namely in the sense foreshewn. So that a Citizen of Heaven is truly a Catholic, a man complete in Christ, a general treader into all the vestigaes of God's Saints, like Zachary and Elizabeth, who walked in all the Commandments and Ordinances of the Lord blameless, Luk. 1.16. and one that would not willingly omit, or neglect any one duty ●joyned by God, any one service to be performed to God, any good turn to be done for God; no, not for a world, nor live in any one known sin with allowance, because he knoweth that if he should, he would never be able to hold up his head with joy, nor have any confidence at all, that Heaven he shall have after all. That makes him to be so for all, even all that is to be done, I add and consequentially to do it with his All. All the powers of my Soul, and all the members of my Body, and all the moments and minutes of my time (saith he) shall go and be for God, for Christ, for Heaven; Heaven at last, and the Assurance of it will pay for all; and then I shall not be 
* Psal. 119.6.  ashamed neither, whilst I am here, when I shall have respect to all the Lord's Commandments: For this is the confidence that I shall have, that Heaven hereafter I shall have; where drinking at the cistern of life. I shall take my fill of the waters of life & fountains of pleasures streaming from Jehovah's face, blessed for ever. Now my Brethren, shall I entreat and exhort you after all this, to try yourselves by these neverfailing Evidences; even daily to be assured that you shall inhabit with God, that holy hill above everlastingly. I believe it is a thing which some of you never did. For men think it to be enough if they try themselves then, when signs and marks are delivered in some certain Sermons; Nay, some will not try themselves then, and therefore no wonder that such as are assured of their salvation, are like 
* Rara avis in terris.  Turtles very rare; and shall I not for that cause persuade you as earnestly as I may, to take this new course of trying yourselves; so every day hereafter to gain the Assurance of the salvation of your Souls. O Souls, in the bowels of Christ Jesus, I beseech you that you will be persuaded, and no longer neglect so great salvation, I should say, the gaining of the Assurance of so great salvation.  
But shall I pray to God for you too? By God's help I will, saying, the Lord bless these my labours to you, and bless you. He grant that these very evidences may not only lie before ye in this Book, but also to you in your hearts. He mind you of them, because else some days you will neglect them; that so you may come to be assured daily, that you shall mansion with his holy self, in that holy Hill itself, which is so far beyond all other Hills, and high Mountains in this world, most certainly, and everlastingly. So be it.  
But, 
A Case of Conscience.  here I must resolve a great case of conscience. For some will he ready to say; Sir▪ we have used such means as these, and yet cannot gain this Assurance; and therefore what shall we do in this case?  
Answered. I Answer, There is a twofold Assurance.  
The Assurance of Evidence.  
The Assurance of Adherence.  
1. The Assurance of Evidence; when with blessed Stephen, we see Heaven as it were open, and the Son of man in it, that is, when we see the splendour of his countenance, when his countenance is lifted up upon us, and in us; when in us for the present is nothing but Heaven; when Heaven is poured out upon our souls; when our souls are enroabed with the garment of salvation; when salvation crowns us, fills us, swallows us; when we can see nothing, taste nothing, feel nothing but Heaven, and must say as Jacob, This is none other but the house of God, and this the gate of Heaven, Gen. 28.17.  
2. Of Adherence. As when we can see no such thing, when every thing goes against us, when God frowns, Christ withdraweth, the Spirit chides; when if we look up, we can behold nothing but wrath, even the wrath of a sin-revenging God; if about us, nothing but horror; if within us, nothing but despair; if under us, nothing but Hell, and yet can say as Job, though he slay me, yet will I trust in him, Job 13.15. Now, when the first Assurance cannot for the present by any means be had, we must stick to the second, we have a notable place for it, Isa. 50.10. Who is among you that feareth the Lord, that obeyeth the voice of his servant, (and so doth, what here hath been spoken as from the Lord, by his servant) that walketh in darkness? let him trust in the name of the Lord, and stay upon his God. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staff, to show that a man in darkness goeth by a staff, sustaining himself by it, to keep himself up; so such a one must rest himself upon God in this his dark and dismal estate to be kept up. See Psal. 23.4. concerning this staff; and let me say unto you yet farther, let such a one cloth himself with patience, and never think himself the more 
* For he may be more safe than he who feels the sweetness of joy, and may be lifted up with it, saith Gerson.  unsafe, let him centre himself in Christ, let him wrap up himself in his merits; let him say, here I will live, and here I will die: If I perish, I perish, (as 
* Esthe●. ●. 16.  Esther said once) it is all one, but it shall be upon this 
* So Vrse●. tells us.  staff which I will not let go, but keep to my grave whither I go. As for the other of Evidence, ye will, or may, in that also before you depart, and cease to be retainers to the Sun, sun yourselves, and have your part.  
2. 
2 Incentives of a sorts.  Now Incentives; and  
1. Let me deduce some from the evils that will follow, if you will not follow these directions.  
2. Others from the good that will come, if you will come to labour for this Assurance.  
1. As for the evils. You will live  
1. In continual doubts.  
2. In continual fears, and sorrows.  
1. You will live in continual doubts, and question even every thing, as whether. ye did not all that ever ye did in Hypocrisy; & whether your love be true, your conversion true, your godliness true; and especially you will doubt of your Faith, whether that be true saving Faith, 
* Name fidel is non est, nis● qui suae salutis securitati innixus Diabolo & morti confidenter insultet quomo do doceinur, Rom. 8.38. Calv. Inst. l. 3. c. 2. s. 16.  yea, or no, because so few have it, and because so much temporary and hypocritical Faith is going; where give me leave to dwell a little while, because I hear most doubting Christians call their Faith mostly in question. And because those two kinds of Faith carry men so far as they do, and thereby raise such doubts. As▪  
1. The Temporary carry men so far as to make them hear the word, even with j●y, Luke 8.13. Oh! me-thought, saith the Temporary, I was even ravished when I heard such a Sermon.  
2. It maketh men to be not hearers only, but doers also of many things, both in their Families and apart, even to admiration, Mark▪ 6.20.  
St. Basil knew such a Temporary at Jerusalem, 
* Basil Epist. mihi p. 515.  who for a time lived so strictly, as that he did even admire him; for he had fasted so often as that he had brought himself to nothing almost, but skin and bones, and counted the greatest wealth as dung, and watered his cheeks with rivers of tears, and walked as he thought with God day and night; in brief, lived so solitarily, and retiredly, as if he had cared for no earthly creature; and yet at last fell not only off, but also in love with a strange woman, having forsaken his own wife, and I do not read in the same Basil of his recovery at all; and this and the like examples cannot but make any man who wants this Assurance, to tremble, and doubt. So the hypocritical, I mean the sturdy Hypocrites faith, 
* Famous Mr. Hooker.  as Divines call it, Good Lord! how far it carrieth?  
1. It brings him to a great deal of sorrow, being 
* Matt. 13.22.  thorny ground, and having his thorns in him, that is, pricking sorrows, and troubles of mind; The Temporary, saith he, is deceived; for he came easily by his faith; he was never much troubled before it, or about it; he believed by and by, but mine cost me dear; and the truth is, such a Hypocrite commonly hath sorrow enough for the quantity of it, though not enough for the quality or uprightness, because every valley is not filled, according to Luke 3.5. though he himself, like a high Mountain, was thrown & cast down by a soul-piercing Sermon, there being a hollow false heart left in him.  
2. It makes him even to trade with Christ, and that much too, like that 
* Mat. 19.16, 17, 18, 19, 20, 21, 22.  young man who also was so sorrowful, and had so much talk with Christ about his salvation; and made as if he would do much by Christ's persuasion, though not to the losing hand upon any terms, but only so far, and to so much as will suit with his estate and occasions.  
3. Nay, it will carry him out even unto suffering; for saith he, the Temporary cozeneth himself, for he is 
* Mat. 13.21.  offended & yields, and 
‖ De quo Socrates, l. 3. c. 1.  Ezebolius-like complies by and by, 
* Luk. 8.13.  and is gone; but I scorn to do so, I will stand it out to the last, though I die for it. See 1 Cor. 13.3. how a man may give his body to be burnt, and yet want Charity; and so consequently true saving faith, which works by love, Gal. 5.6. Beloved, there is a Rule in Logic. Those disjunct Propositions, both parts whereof are true, the whole must needs be true; if either part be false, than the Proposition must be false. Now here both parts are true, I may give my body to be burnt, and yet want Charity; so a man may suffer, and yet want faith, Ergo. For there be many things in man's heart that he will rather die than yield, as Pride, Obstinacy, self-wildness, sturdiness, and the like: This, this maketh men doubt so; and doubt they will, till by the use of means formerly prescribed, they gain that Assurance which is here required: and therefore get it, O, by all mean● get it, my dearly beloved; for, how long will ye doubt so?  
2. You will live in continual fear and heaviness; for you are whilst you want this Assurance in darkness, and see no light, Isa. 50.10. the Hebrew is brightness, which is more than light, and seemeth to allude to the brightness of God's countenance, which a child of God walking in darkness, and wanting this Assurance, cannot see. Now when a man walketh in darkness, you know what a sad fearful man he is, because he can see no light; every man that he meets he takes to be an enemy; every voice he hears he thinks to be the voice of Robbers; every step he makes, he fears will make him fall: so, when men are not assured of their salvation; and of God's favour, how sad and fearful are they? every Scripture almost they meet with they take to be against them; every step of theirs to be a step into hell; every glimpse of comfort to be a delusion of the Devil; and so they live the sorrowfullest, the dismallest, the disconsolatest life that poor creatures can live, living in a continual fear of death, of Devils, and of hell fire, which burns for ever. It hath been my own case when I wanted this assurance; I was afraid to be alone, and afraid of Satan, because of his buffet, and so will you be, or are already. O my brethren, the tongue of man is hardly able to express the sorrow, the fear, the perplexity that a poor doubting Christian is in whilst he wants this Assurance, and cannot see the light of the Lord's countenance; when he looks upon his Wife, (if he have any) his Children, his Goods, wherein others take a world of comfort, he saith, what comfort can I take in them who cannot be assured at all, as others are, of the favour of God, which is better than ten wives, ten sons, nay, 10 thousand worlds? when he looks upon his meat and drink, he saith, what good can all this good meat & sweet drink do to me, who have no assurance at all that ever I shall sit down with Abraham, Isaac and Jacob, and drink of that new & sweetest wine which they drink of in the Kingdom of God? When he looks upon his body, he saith; O, how will this body of mine be able to dwell in that flaming fire? and how, O how will it be able to endure those * everlasting burn? When he thinks upon his soul, he saith, O my poor 
* Isa. 33.14.  trembling soul, whether wilt thou go, when thou goest hence? to Heaven or Hell? I know not, God knows; or thus: 
* As that great Emperor Animula Vagula Blandula.  anxiviously I have lived, doubtfully shall I die, not knowing whether I shall go; as Aristotle said, that great Philosopher; or as David, that great King of Israel, 2 Sam. 18.15. said of Absalon his Son once; so saith he of his soul, with a little change; O my soul, would to God; I did know what would become of thee after me; but I know it not, and therefore O sad man that I am, and O sad soul that thou art, Oh! my soul, my soul; Oh! how should this prick ye on therefore like a Spur, to the getting of that here required, Assurance of the salvation of your souls.  
2. Some Incentives I shall deduce from the good that will come, 
2 Sort of Incentives.  if you will come to labour for this Assurance: as,  
1. Look as they that are sure of their vocation and election, so they that are sure of their salvation; by a necessary consequence shall not be barren in the knowledge of our Lord and Saviour Jesus Christ, in 2 Pet. 1.8. knowledge a man may have, though no assurance of his salvation he have. As good a Logician he may be as ever was Austin, 
* Augustinus à petitiono vocabatur dialecticus.  who for it was called the Dialectic; speak he may divers tongues, as Hebrew, Greek, Latin, etc. nay, as many as Genusbrey Sultan, Solyman's Interpreter, 15 Languages, or as Mithridates 22, as the French Academy hath it. a Oxford of learning, a walking Library, an ocean of wit, he may be; abilities he may have to wade into the Abyss of the Oracles of God, and to interpret mysteries; a dexterity he may have with the piercing key of his most excellent knowledge, to unlock the golden cabinet of Gospel secrets; parts he may have with the far seeing eye of his large understanding, to penetrate the occult qualities of nature; able he may be to discover what is in the bowels of the earth, in the bottom of the seas, in the heights of mountains; nay, he may with the wings of his profound learning even sore up to that flaming hill above, where the stars are, yea, beyond the Castiopeia itself, and be able to discourse of the altitude, magnitude, natures, influences of those glorious lights which are in that spangled sky, even to admiration; but as barren he will be for want of godliness and goodness, if he want the the Assurance of his election, of salvation, as the mountain of Gilboa, 2 Sam. 1.21. Contrarily, if he be sure of that, then, oh how fruitful will he be then in all manner of holiness, and godly conversation? and how, oh how will that even fill his sails, with life, with motion, with action, and make him navigate even with expansed sails, through seas of duties? For, what, oh! what will not a man do for God, when once he is certain of the favour of God? Oh! how he will pray, fast, read, meditate, love, when once he is persuaded of his love? and therefore who is there among all this people that fain would grow in grace, and not be barren in knowledge? let him labour for the assurance of his salvation, and he shall have his hearts desire. O my God, fulfil thou the desire of that soul, I humbly desire, and beseech thee with my very soul.  
2. You shall never fall, 1 Pet. 1.10. nor look back, like Lot's wife, which for it was turned into a Pillar of Salt; yet to be seen, saith Tertullian, to season such as fall. Now, you do nothing almost but fall, as being in darkness, Isa. 50.10. now into the sin of pride, then of passion, then of luxury; now ye are too jovial, then too fantastical, in your gates, ; now too light, then too melancholic; now ye talk too much, then too little; now ye sell too dear, than ye use false weight, or mix your wares bad with good, some of you: now ye are too strange, then too familiar, too wanton, some of ye; now as high as Lucifer for pride, then as low as Demas for worldliness; for even in our time are 
* Tertul. in Sodom. Carm. p. 646.  
* Aug. in Ps. 77. p. 830.  many Demases. The world is now as it was formerly; there was none then, but there hath been, or is some one now that parallels him, and is, as it were, his revived self. But let a man get the Assurance of his salvation; let him sun himself in the light of God's countenance; let him be crowned with the certain hope of glory; let him be refreshed once with the overflowing streams of divine consolations: Let God's Spirit once speak peace to his spirit, and he will say; O, I would not be as I have been, nor do as I have done, no, not for a thousand worlds; I was proud, passionate, envious, lascivious, covetous, as others are, but I would not be so again, if one would give me all the wealth of England. Oh! how much sweeter is the assurance of my salvation, than all the pleasures of sin for a season; or thus, as Joseph said to his Mistress, being enticed by her, Gen. 39.9. My Master hath kept nothing from me, but thee, because thou art his Wife, How then can I do this great wickedness and sin against God? so saith he when he is enticed by sin; My Lord Jesus Christ hath kept nothing from me but his glory, which, he saith, he will give to none other; 
Isa. 42.8.  He hath put such joy in my heart, such light into my mind, such assurance into my soul, as that I am even ravished with him in my soul; and therefore how can I commit this wickedness, and sin against my God? Oh! I will not do it for the whole world.  
3. You will thereby enter Heaven: this also follows by a consequence from the ensuring of our calling and election; for, he that is sure of the one must needs be sure of the other also, as I shown 
* From Rom. 8.29, 30.  formerly. Now, what saith Peter? Give diligence to make your calling and election sure, 2 ch. 1.10. and then v. 11. For so an entrance shall be ministered unto, abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ, which words may be understood, not only of an entrance to be ministered hereafter, but also ministered now, when we are made sure of Heaven, as Rom. 8.16. when we are saved by hope, when namely Jesus Christ is pleased to shine upon us with the light of his countenance, beaming into our hearts; 
Quae est luae, quae irradiat cor meum. Aug. in Med.  when our hearts do leap for joy; when joy triumphs over sorrow; when sorrow is turned into singing; when rivers of comfort are shed and showered down from the Throne of Grace upon our souls; when our souls feed on Ambrosian dainties, then are we entered into the Kingdom of our Lord and Saviour Jesus Christ, which then is in us, as well as above us, and consists in Righteousness and peace, and joy in the Holy-Ghost, Rom. 14.17. and therefore if now as well as hereafter you would live as it were in Heaven, then get the Assurance of Heaven, then beg it, then seek after it, by the means shown for it, and never be at rest, till ye be so blest; for then, oh the extaticall leaps of your rejoicing hearts! oh the dance of your gladded spirits! oh the gloryings of your ravished souls! which than you will be able to tell of, saying; O what a Heaven did I feel in me, when my Beloved spoke to me, and assured me that my poor soul should be saved undoubtedly! Oh, how sweet was that voice, that word, that saying to my soul! O how was my soul then even heavened in God, embosomed in Christ, extatized in the Spirit, and elevated to the highest horizon of divine consolation! To say no more, this entrance gotten by Assurance is the sweetest, the deliciousest, the pleasantest thing that ever beatified and warmed the heart of man upon earth; for a very Paradise it is, and a Heaven upon earth; wherein I now desire to leave you upon earth, and therefore I do so press it, to make you press for it, that you may gain it; beseeching you by the mercies of God, that you will after all this, sadly and seriously consider all this, and remember the sad condition wherein you formerly lived, living in doubts; and that if you love your souls, you will now even heaven yourselves upon earth, ensouling your selves in God, sunning yourselves in Christ, and emparadising yourselves in that ever, and over-glorious Assurance of salvation, which I have so urged by believing, and those other blessed means which have been foreshewn; showing yourselves to be not hearers only, but doers also, and such doers as are excitated by the Word, suscitated by the Spirit, animated with heat of zeal, elevated with height of hope, and even ready to soar up upon the wings of confidence, and joy, beyond that flaming hill where the stars are, and to enter that holy hill above, where fullness of joy is unutterable, tranquillity blessed, immortality immortal, felicity to be enjoyed thorough all eternity.  
To God alone be all praise, laud, and glory.   

Fifteen Soul-solacing CONFERENCES WITH CHRIST, Touching Sins and the World's Conquest by Faith: Making use of the joys of Heaven, and of Christ's sweetest Promises, Love, Death, Offices, Intercession, and overcoming the World, etc.  
According to the High and Noble Art of fight the great fight of Faith, 1 Tim. 6.12.  
Fitted for all such gracious Souls, as do most hearty desire to see the death of their strong and mighty Corruptions, and a thorough Conquest of this vile and troublesome World.  
By Christopher Jelinger, M. A.  
LONDON, Printed in the year, 1664.   

The first Conference: Tending to the right happy subduing of sin, by the Word of Promise, Mich. 7.19.  
Believer. 
Psal. 42.11.   
WHy art thou cast down O my soul? why art thou so disquieted within me?  
Soul. Disquieted within me, say ye? Nay, wonder that I am not even overwhelmed.  
Believ. What is the matter?  
Soul. Ah! sin, sin, 
Ps. 38.3, 4, 6.  which is as an heavy burden, even too heavy for me to bear, it makes me grieve all the day long.  
Believ. I do not blame thee, O my soul, that thou art troubled, & takest on for sin. For 
* a Cor. 7.10.  godly sorrow worketh repentance to salvation, 
* Possidon, in Vit. Aug. c. 27. attribuit haec verba Ambr.  not to be repent of: but thou grievest too much, as if thou wer'st without hope, whereas thou servest a good and a gracious Lord, who pitieth them that are his, as a 
Psal. 103.12, 13.  Father pitieth his children, and removes our transgressions from us, as far as the East is from the West.  
Soul. I grant that God is very pitiful, but I doubt whether he will have mercy on me, because it is written 
* Prov. 28.13.  who so confesseth and forsaketh his sins shall have mercy: but I am as full of sin still as the ground is full of piles of grass, the seashore full of sands, and the Ocean full of drops of water, so that I cannot say that sin is forsaken, and therefore I can expect no mercy.  
Believ. No mercy? what dost thou then make of David, whose words but now were cited? did he not commit both murder and adultery, and yet thou seest he doth not forsake his own mercy, though he was not able quite to forsake his own sinful lusts.  
Soul. Will you compare yourself with David, who though he did fall grievously, commiting murder and adultery, yet was not full of adultery, for he repent of that sin, and of murder also, and after that ye do not read that he fell so again: but I, your poor soul am (as I said but now) full of sin; even sometimes full of envy, then of pride, then of lusts, and therefore I must needs be hopeless.  
Believ. Hopeless! I perceive O my Soul, that thou dost utterly forget and bury in oblivion the sacred words, sweetest consolation.  
Soul. What consolation?  
Believ. 
● Tim. 1.15, 16.  That Jesus Christ came into the world to save sinners, of whom Paul was chief, who yet obtained mercy.  
Soul. It should seem you will compare yourself with Paul also, who though he was bad before his conversion, yet was not so afterward, for he tells us, that he was even 
* Gal. 6.14.  crucified to the world, and the world crucified to him; but you are not so dead to the world, for you take pleasure, even too much pleasure and joy in the things of this world, and are oft times mightily transported with the world and the fashions of it, unto which ye do too much conform yourself, in your diet, apparel, discourse; yea, and ye cannot deny, but ye are too eager in the pursuit of the profits and deceitful riches of this world, forgetting both what the first and best Christians did before you, and what you ought to do after them, vilipending and despising all the world's stately pomp, and fading glory, and therefore I am so perplexed.  
Believ. I do not equal myself with Paul, but only comfort thee, O my soul, with his example; for though I be not equally mortified to this vile world with him, yet canst not thou deny, but I do truly endeavour to be crucified to the world, and I would have thee know that Paul was not an Angel neither, though an eminent Saint, but a sinner, both before and after his conversion; an impenitent sinner, I mean first, and a repentant sinner after; for therefore he saith in the forequoted place, Christ came to save sinners, of whom I am chief: mark, I am, and not I have been, and again Rom. 7.15. that which I allow not I do: mark, do, and not I have done, and ver. 24. ‛ O wretched man that I am, Note again, I am, and not I have been, who shall deliver me from the body of this death? Mark, shall deliver me, and not hath delivered me, though that be a truth too, that he was in a great measure mortified, and partly delivered already; and therefore be not disheartened, O my Soul, for though Paul was transcendently more crucified to the world than I, yet was he pestered and troubled with a world of sin, which he calls the body of death, as well as I; and his only hope and trust was in Jesus Christ, that he would deliver him at last, for so he saith, I thank God through Jesus Christ, as if he should say, and would you know what I mean to do in this heavy case? then I must tell you, that I will collocate and place my sole and whole trust and affiance in the Lord Christ, who as he hath delivered me in part, so doubtless will deliver me yet more and more, & therefore as being certain of it that he will do it, I thank God for it thorough Christ who will do it, as if he had done it already, and this same course thou also must take, O my soul, and therefore hope thou in God, for I shall yet praise him who is the health of my countenance and my God.  
Soul. But why is not that worldliness, which I objected but now, as discovering itself so, by eagerness after and delightfulness in the things of this world, with its fashions, at least more subdued yet (all this while) than it is?  
Believ. Dost thou wonder at that, O my soul? then consider, 1. What a multitude of enemies do continually assault me, I mean Satanical suggestions, the world's enchanting provocations, and the flesh's own insurrections most mighty and most frequent, which maketh me even wonder how a poor soul can overcome such a world in any measure; for who would not rather admire a little Ship, if fight with many great & well manned Turkish Galleys, it should escape though her mast and all the higher part of it should be beaten off down to the water, and many men slain in her, than inquire why it should be so spoiled, debilitated and weakened? which is just thy case, O my soul; for thou hast fought with many great and pestilent enemies, like a little Ship, and yet didst so far escape, as that they could not totally nor finally prevail against thee, though it cannot be denied, but that they have wasted and spoiled, and hurt thee much, and killed many good motions, and therefore I say, that even this is a thing to be wondered at.  
2. Besides, God hath his time for every thing, a time for trial and a time for help, and to subdue the world in a greater measure, as he will, and therefore 
* Psal. 42.11. for the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecta.  wait thou upon God.  
3. Again, it may be that the means were not so industriously used, whereby the world may be subdued, even the vision and application of Faith, and therefore let us amend this fault, and then I hope all will be well.  
Soul. You say well, and therefore up and be doing.  
Christ. What manner of communications be these, which you have, being so 
* Luk. 24. 1●, 18, 19  sad?  
Believ. Concerning sin which my soul is troubled for, and would be delivered from.  
Christ. Art thou. willing indeed, O Christian Soul, to part with any sinful pleasure, profit, honour, and with life itself for my sake?  
Soul. 
* Joh. 21.17.  Thou Lord knowest all things, thou knowest that I desire it, and would not willingly live or lie in the practice of any 
* Psal. 119.  one known sin.  
Christ. 
* Luk, 24.25.  O foolish soul then, and slow to believe all that the Prophets have spoken; did dost thou never read what is written, 
* Mich. 7.19, 20.  he will have compassion upon us, he will subdue our iniquities, and thou will cast all their sins in the depth of the sea? Mark, he will not only have compassion, pardoning iniquity, and passing by the transgression of the remnant of his heritage, but also subdue your iniquities, that is, he will 
* For the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjugabit vi ac violentia capiet.  subjugate and bring under the yoke, as it were, * all your sins, so as that, like yoked oxen you shall be able to rule them, though in themselves they be never so unruly, and he will even offer and infer violence unto your nature, so as that your sinful lusts, desires, and affections shall be even captivated in such a manner, as that they shall not be able to range and to rage's so freely as they did: and therefore trust in God, O thou Christian Soul, who is the health of thy countenance, and thy God, who can, and will help thee and deliver thee at last most happily out of all thy misery.  
Soul. Blessed be thou, sweet Jesus, dear Saviour, who thus art pleased to comfort me; and praised be thy holy name, in the which I sweetly repose my trust, for I know thee what thou art, The Holy one of Israel, the mighty God, the Prince of peace, the God of comfort, even Immanuel, God with us, who by this sweet and precious promise art fast bound to perform in me, what thou hast here promised unto me, and therefore, Lord, do unto me as thou canst, and then I shall be able to forsake sin as I would, I humbly beseech thee; yea, I do even assure myself, that as thou canst, so thou wilt, because thou art the 
* Joh. 14.6.  truth itself, and therefore I say, 
* Mich. 7.19, 20.  thou Lord wilt cast all my sins in the depth of the Sea of thy mercy, and suffocate them in thy precious blood, as the Egyptians were drowned in the Red-sea; and wilt subdue them, as they were subdued, that they may not rule over me, as they did, when I lived in Egypt, the house of bondage, in the state of my unregeneracy; I mean, O Lord, Lord, I believe that thou wilt perform thy truth to me, as well as to Jacob, and thy mercy as to Abraham, which thou hast sworn from the days of old, as thou art God from everlasting.  
Christ. I see thou wilt hold me to my word, like Jacob, and the truth is, that being the truth, I cannot go from them, nor deny them, and therefore 
* Mat. 15. 2●.  be it to thee as thou wilt.  
Believ. Amen, Lord Jesus.   

The second Conference: Wherein Faith makes use of the Promise of Heaven, and threatening of Hell against sin.  
Belieu. Seest thou not, O my Soul, these snares, which Satan that cunning fowler hath laid for thee, to illaqueate and to catch thee?  
Soul. What snares?  
Believ. Snares of covetousness, in the goods of this world, snares of voluptuousness in eating, drinking, marrying; snares of pride, in praying, preaching, discoursing, , snares in sleeping, snares in waking, and in every other thing.  
Soul. I see them, I see them, but what must I do to escape them?  
Believ. Looking beyond them with the eye of Faith upon the word of truth in general, and applying the Word of Promise in special.  
Soul. But that is very large, and therefore how can I see it all, or appropriate it, when I am suddenly assaulted.  
Believ. nor is it necessary that one do make use of all at once, and therefore at this time choose but one threatening, and one promise; for instance, Rom. 8.13. If ye live after the flesh ye shall die, but if ye thorough the spirit do mortify the deeds of the body, ye shall live; and then imagine 3 several habitations, a high, a low, a middle, the high is the House of God called Heaven, the low Hell, the middle this world; the two extremes are quite contrary one to the other, but the middle is somewhat like to both; for in it is light and darkness, heat and cold, sickness and health, sadness and gladness, hatred and love, good and bad, just and unjust, Lords and servants, rule and subjection, death and life, whereof one part doth emblematize Heaven, the other Hell; for in this world there is a mixture of good and bad, but in Heaven are none bad, but all good, in Hell none good but all bad; and of the men of the world some are elevated and lifted up on high into Heaven, others are drawn and thrown down into Hell, for like and like are to be joined, good with good, bad with bad, just men with just Angels, and transgressing men with Angels transgressing; the servants of God with God; the servants of Satan with Satan: Think on this O my soul, when thou seest Satan's snares before thee, and believe verily, that as living in the world thou seest the image and similitude both of Heaven and Hell before thee, even light and darkness, life and death; so they which live after the flesh, fulfilling the lusts and doing the works of the flesh shall never inherit the Kingdom of God, and that they which mortify and overcome them shall certainly be emparadised, & translated into that highest habitation and 
* 2 Cor. 5.1.  house eternal in the Heavens; where there is light without darkness, health without sickness, gladness without sadness, love without hatred, good and just inhabitants only, and none bad, satiety and fullness even of joy and pleasures without famine, and life without death, even life for evermore; Dost thou believe this, O my soul?  
Soul. I do believe it.  
Believ. Then consider whether thou oughtest not to avoid all the foresaid snares; mortifying the flesh, with all the lusts and affections therefore, that thou mayest live and not die for ever.  
Soul. So I will by God's help.  
But you said that I must apply also the word of promise in special, what do ye mean by that?  
Believ. Thou must assure thyself, that thou in particular shalt live forever, and be Angelized in case thou subdue and mortify thy corrupt nature, and resist Satan's tyranny; look up therefore, O my Soul, and possess thyself, as it were of Heaven by faith, and thou shalt easily overcome the earth.  
Soul, I do now understand you; & therefore I lift up myself as well as I am able, and beholding, as it were, the place ordained and prepared for me; I salute it as the Patriarches saluted 
* Hebr. 11.13.  the promises, when by faith they saw them, saying; O Jerusalem, Jerusalem, whose 
* Revel. 21.21  streets are of gold, and gates of pearls, how pleasant and how beautiful art thou? Glorious things are spoken of thee, O thou City of God, for in thee there is nothing but light, and joy, and bliss, and blessedness, and sweetness, and comfort, and peace, and life, even life vital, life beatifical, life immortal, life eternal without spot, without dolour, without Anxity, without corruption, change or perturbation, O sweet, O quiet, O blessed life! O life of lives! O life angelical! O● thee also, O new & Heavenly Jerusalem, there is no adversary to oppose; no sin, to Entice; no fear, but love▪ no Night but only day; no Sun but instead of it the Son of God himself, the Son of righteousness, blessed for ever. And therefore farewell all earthly Pleasures, Profits, Honours. For they be but as dung and dirt, and shadows, and dreams in comparison of that 
* Hebr. 10.34:  enduring substance, & that 
* 2 Corinth. 4.17. Psal. 16.11:  et ernal weight of glory, and those surpassing pleasures which are of the right hand of God for evermore.   

The third Conference like the former. 
The 3. Solil●quie.   
Belieu.  
I perceive that now thou art quite changed, O my Soul; For whereas in forme● times thou hast been much disquieted, now thou art very calm and quiet, or rather secure.  
Soul. So I am.  
Believ. How comes this to pass?  
Soul. I have felt so much comfort lately, as that upon it I did even joy too much, and promised myself too much peace and tranquillity, which caused me to seek out for humane Consolations, and Contentments, at last; as being too inordinately disirous to live comfortably still, whereas I should rather have fitted myself for new 
* Quoviam transibit hora illa & sequetur tentati●. Tho. a Kempis de imit. Chrifli. l. 2. c. 9  temptations; this, as now I see, is the cause of my security.  
Believ. So it is, and therefore rouse up thyself, O my Soul, and look about thee. For neither Satan is asleep, nor the flesh quite dead; but both are coming on with renewed strength, and therefore we must resist them by faith.  
Soul. How by faith?  
Believ. In this case of security, I see no fit weapon to be used by faith, than the sight and serious consideration of hellish torments, compared with Heavenly joys, that so being afraid of the one, and inflamed with a desire of the other, thou mayest resist Satan, and avoid sin, unto which now thou art more prone than thou hast been in times past; for security brings Licentiousness, and much imbecility.  
Soul. I like this well, and therefore make choice of one apt Subject or other whereon I may now muse and meditate.  
Believ. Me thinks that fearful place in Matth. 24.51. against Hypocrites, whose portion shall be weeping and gnashing of teeth, will in this thy case be very seasonable.  
Soul. So it will be, for one may well suspect himself to be but an Hypocrite when he is so secure; as I am now, being apt to yield to any temptation.  
Believ. Mark then, O my Soul, the two Principal punishments of Hell here: in extinguible heat, and intolerable cold, for of 
* Aug. de Tripl. habit. l. c. 2.  heat comes weeping, of cold gnashing of teeth, whence result innumerous sorts of punishments to be endured in that fiery lake, even intolerable thirst, the punishment of hunger, the punishment of horror, the punishment of fear, the punishment of anguish; add dolour without remedies, bonds without any solution, vengeance without end; all which grievous Punishments do accompany the two foresaid principles, with whom compare, O my Soul, the joys of Heaven, and whatsoever▪ accompanies them, considering how in that blissful place there is so ●●such weeping, and gnashing of teeth, but fullness of. light and peace, and charity, and joy, and glory, and sweetness, and melody, and 
* Vbi nulla molestia inquietat sed perennis laetitia regnat. Le● de Confl. vit. & Virt. fo. 115.  Perenna● beatitude, and of every ineffable good thing, which neither can be uttered, nor ever entered into the heart of man, 1 Cor. 2.9. whereas Hell is all full of whatsoever is contrary to such blessedness. Again consider how there are none but holy and just Citizens both men and Angels, whose King is God all powerful; whereas in Hell the Citizens are evil men and Angels, whose Prince is the chief of Devils: Moreover, in Heaven the just are satiated and filled with the vision of Saints and Angels, and 
* Rev. 21.21, 2●.  streets of Gold, and gates of Pearls and Diadems of glory, and light unapproachable, and of Jehovah's face itself above all, blessed for ever; whereas in Hell the damned are and shall be cruciated with the sight of damned men, and Spirits, and of the Devil himself the Prince of Hell. Yea, consider, how there is nothing that may be desired but will be found there: whereas in Hell there is not to be found so much as a drop of water to cool one's tongue in that merciless flame, Luke 16.24. In a word, there is nothing to be found in Heaven, but what may oblect and please; whereas in that infernal pit, there is nothing else but whatsoever may vex, grieve, displease, terrify, offend, sting, tear, disquiet, molest, afflict, and that for ever and ever, for their worm dieth not, and their fire shall not be quenched, Mark 9 where the same punishment is twice mentioned by Christ himself, v. 44. 46. because men had need be put in mind of it much and often: and therefore think on both these contrary habitations seriously, O my soul, and compare them exactly, and see what cause thou hast to avoid sin and Satan, that thou mayest not be cast into that fearful lake, but rather transported in the arms of Angels into Abraham's bosom, where there is only rest and no labour, ease and no trouble, tranquillity and no hostility, comfort and no discomfort, triumphing and not fight, rejoicing and not crying, for the former things will be all passed away, Revel. 21.4.  
Soul. O the good which you have done unto me, carrying me both into Hell and Heaven with such seasonable considerations, that I might see, as it were, both places; for now I do even nauseat seat and loathe the world's most delicious pleasures, and richest treasures, and stateliest pomp, nor do I fear much the most stingingst crosses and troubles, that may befall me in this world; I see Hell is more grievous than any torment, yea, all torments, if they were all put together; and that the profits and pleasures of this world, though never so great and delectable, cannot do me so much good, and bring me so much content, and satisfaction, as the punishments of Hell, which one shall incur, if he yield to sin and Satan will do hurt, and produce discontent, anguish, torment, and vexation for ever and ever to endure, I see likewise that there is more passing joy, pleasure, delight, comfort, and glory to be found in Heaven, than in any fool's Paradise upon earth, I mean in any dainty fare love of women, fine , men's applause, abundance of wealth, flowing in with the confluence of all earthly happiness; for there I see are pleasures without displeasure, dignity without fear, honour without envy, riches without loss, abundance without any defects, prosperity without adversity, and eternity without vanity; yea, there is nothing but perfect love, perfect joy, perfect peace, 
* Those that have imagined the earth to turn about, and the heavens to stand still, have yet supposed that we may stand or fit still, on that whirling globe of earth: how much more may we be persuaded of our perfect rest above those moving spheres? Ha●● in his 13. Occas. Med.  perfect rest: whereas here is all imperfect, in a word, there is no other voice to be heard but of triumphers and fingers, singing the sweet songs of Zion, and of harpers having the harps of God, Rev. 15.2. And O that I might be so happy as to hear some of those sweet songs that are sung to the honour of the blessed trinity by those heavenly Choristers. Well, I hope that in God's good time I shall not only hear them, being taken up among them, upon the dissolution of this my tabernacle the body, but also shall sing with them the sweet songs of Zion to the Lord Jesus Christ, my dear love, and sweet Saviour, who was slain for me, and redeemed me with his blood, Rev. 5.9. Therefore farewell all the 
* Quapropter recedat am●r praesentis saeculi, in qu● nullus ita nascitur at non moriatur, & succedat amor futurt saeculi, in quo sic omnes vivificantur, ●t deinceps non moriantur, etc. Leo de. Cons●. Vit. & Virt. mihi, ●o. 115.  world, farewel pleasures, I am for him who hath provided for me more delicious and lasting pleasures, even for evermore, Psal. 16.11. farewel profits that may be sinful, I am for him who hath promifed me in Heaven a better and an enduring substance, Heb. 10.34. farewell all vain and glittering glory of this world, for I am for another world, where there is ordained for me a far more exceeding and eternal weight of glory, 2 Cor. 4.17. and where the glorious body of my dear love Christ shines with unconceivable splendour above the brightness of the Sun for ever and ever.   

The fourth Conference. Wherein faith maketh use of the Word of Promise, touching the enjoying of God, and of the sacred words extenuation of all worldly things.  
Belieu. Why dost thou trouble thyself so about the things of this life, O my Soul? knowest thou not that all is Vanity? Pleasure's Vanity? Riches Vanity? Honour's Vanity?  
Soul. You do well, that you mind me of it. For I am apt to forget it▪ but what if this consideration do not, nor can take me off from the love of those vain things, what shall I do then?  
Believ. Then elevate thyself by faith, from visibles and fly hence like an Eagle, and cease not to mount us higher and higher still, till thou come to the invisible God, who only can, must and will satiate thine (else) unsatisfiable desire, and ensoul thyself, as it were, in God, who is only good, and in whom are all goods; O my Soul, excite thyself and lift up all thy understanding, and consider as much as thou art able, what, & how great that good is, which is God: as for instance; all good things are delectable: consider intensively, how pleasant that good must needs be, which compriseth the jucundity, and pleasantness of all things. Again, if that life, which is created, is so good, how good is then the life creating? if Salvation wrought be sweet; how sweet and delicious is Salvation itself, which worketh all Salvation? if wisdom be amiable, when we do but think on things created, how amiable is that wisdom which produced all things of nothing? Lastly if many and great delights be in things delectable, and pleasant, what, and how much delectation must needs be in him, who made all things so delightful? And therefore why dost thou range so here, and there, O my Soul, to find out what may do thee good, among things created, which cannot satisfy thee? possess thyself of God, in whom is every good thing, and let him fill thee, desire that which is only good, and then thou shalt have enough, and desire no more; for in that good, which is God, thou shalt find far greater joy, greater delight, greater profit, greater glory, than all the world can possibly yield thee.  
Soul. I do not only believe it, that I shall find it so; but I do partly find it already, and therefore, O my sweet and gracious God, who art only good, turn thou all sinful joy and carnal pleasure into gall and betterness in me, that nothing may be so sweet, dear, pleasant, and amiable unto me, as my Lord and my God, who art sweetness, pleasantness, and amiableness itself, and be thou my joy, who hast also promised to be my reward, I humbly pray thee.   

The fifth Conference. Wherein Christ's aid is implored against Satan's temptations, in a time of desertion.  
Belieu. I perceive, O my Soul, that thou canst not be long quiet; for thou beginnest to be as turbulent as ever thou hast been.  
Soul. So I am, and I cannot be otherwise disposed now.  
Believ. Why so?  
Soul. Because, he that should comfort and sustain me is far from me, and the tempter, whom I wish farther off, is nigh me, & raises such storms against me, as that I know not what to do, that he may not sink me. For I am like that little ship, Matth. 8.24. covered with the impetuous waves of his tempestuous, and grievious temptations beating upon me, without any cessation, or intermission.  
Believ. Let not, this dismay thee, O my Soul, for thus Christ is wont to try his best 
* Nunquam in veni aliquem tam religiosum & devotum, qui non habuerit interdum gratiae subtractionem. Tho. a Kempis de imit. Chr. l. 2. c. 9  beloved Soldiers, withdrawing himself from them, for a season, that they may both see what need they have of him, and what they are without him, even 
* Vnde fit illud quod cogitationes bonae & carae Deo placentes mentem veluti deficiant. Basil. in Reg. brev. interrog. 80.  barren, dead, and dull, unable to do any thing, and that they may likewise seek him the more thirstingly, who seeks them even by such desertions most lovingly; and therefore, wrestle thou with him, O my Soul, this being not a 
* Gregor. Moral. l. 5. c. 4.  sign of reprobation but only of probation; thy beloved hath suffered thee a great while, suffer thou also, and sustain thy beloved, and withal seek him.  
Soul. O sweet love, dear Saviour, where art thou that thou absentest thyself so long from me? when wilt thou return again unto me? O my Lord, and my God, 
* Bern. Serm. 54.  carest, thou not that I perish? Lo, Satan that grand adversary of mine seeketh to sink me in a 
* Mark. 8.38.  sea of misery, O save me for thy name's sake. 
* In mari turbulente versamur, &c, Aug. Saliloq. c. 35.   
Christ. Why art thou so fearful, O thou Christian Soul, having but little faith, Mat. 8.26. Believe only that I can, and will save thee, and all will be well with thee, for all things are possible unto him that believeth, Mar. 9.23.  
Soul. I believe Lord, help thou mine unbelief.  
Christ. Then be safe, and let Satan cease to make a noise and raise tempests, 
* Ma. 54.11.  that this poor soul tossed with tempests may be calmed, and sweetly comforted.  
Soul. Oh the ease! and oh the peace and joy that I feel and find in thee and by thee, sweet Saviour! o● what a mighty Christ is this my Christ, that even Satan that strong man himself must and doth obey him!   

The sixth Conference: Wherein use is made of Christ's incarnation by faith against sin.  
Belieu. how dost thou now, O my Soul?  
Soul. I should do well enough were it not for sin that abominable thing.  
Believ. We may not expect an absolute perfection here, sin will ever 
* Heb. 12.1.  cleave even to God's dearest children, as long as they live, and therefore let not that dismay thee.  
Soul. If one did not give way to it, it would not trouble me so, but now I cannot but be troubled, and much perplexed, being conscious of too much yieldingness and complying.  
Believ. Though this be an heavy case, yet pray and trust in God, O my soul, who will not therefore withdraw his mercies from thee, nor forsake thee, but rather assist thee for after times, so that sin which is such a grievous burden unto thee, shall be diminished & demolished in thee more and more, that it may not reign over thee, Rom, 6.14.  
Soul. I fear that I have even so wearied God with sin that he will not hear me, though I should make never so many prayers, because I am so full of sin, for so it is written, Isa. 1.15. When you make many prayers, yet I'll not hear you, your hands are full of blood.  
Believ. What a strange complaint is this that I hear! where is thy faith, O my Christian soul, that thou makest such a fearful conclusion? God speaks there against irrepentant sinners, who lay nothing to heart, and revolt more and more, v. 3.5. but thou on the contrary art not only sensible of fin, and the danger of it, but also strivest against it more and more, and therefore that place concerns not thee; so as that thou may est boldly come to the Throne of grace in the time of need, 
* Si forte ex humana infirmitate labimur non ideo desperemus, sed iterum recurramus ad clementem medicum, etc. Bern. in Scala parad. c. 12.  notwithstanding thi● thy sad condition, Heb. 4.16.  
Soul. Do you say so? the● I'll adventure it again, and say with the good 
* Mat. 15.22, 23, 24, 25, 26.  woman of Canaan, have mercy on me, O Lord, thou Son of David, for I am grievously vexed with the Devil.  
Christ. I am not sent to be a Saviour, but to those that obey me, who also may only expect salvation, Heb. 5.9. but thou hast been disobedient and rebellious against me.  
Soul. Yet Lord help me.  
Christ. It is not meet to take the children's bread, and to cast it to dogs.  
Soul. Truth Lord, yet the dogs eat of the erumbs which fall from their master's table, therefore if I may not obtain so much mercy and grace as others, who have been more obedient and dutiful than I, who am like a dog returning to his vomit, in that I have recommitted so many sins, which I should have omitted, yet let me find but some crumbs of mercy, crumbs are not denied to dogs; and that I may not be such a dog, returning to my former disobedience, help me, I pray thee, and save me from sin, for therefore thou camest into the world, that thou mayest save sinners, of whom I a poor sinful soul am chief.  
Christ. O dear Soul, great is thy Faith, be it unto thee even as thou wilt.  
Soul. Oh the comfort! and oh the quietness, and tranquillity, which I find in thee and by thee, sweet Saviour! for now I am persuaded, that neither Satan nor sin shall prevail against me, to separate me from my dear love Christ, who saves me from evils passed, fuscitates and raises me from the present, and fortifieth me against those which are to come. O Lord Jesus, if thou didst not thus preserve me, there is no sin in the world which I might not, commit against thee; for I know that there is no evil perpetrated and done by any man, which may not also be acted by another man, if the Creator be wanting who made man.  
But now thou hast done that for me, which hath kept me that I might not do what I would have done against thee; and that I might abstain, thou didst prohibit me; and that I might believe, thou didst infuse grace into me; unto thee therefore be all honour and glory.   

The seventh Conference: Wherein the troubled believing Soul maketh use of Christ's death, to work the death of sin, and promises to be more thankful.  
Belieu. How is it with thee now, O my soul?  
Soul. Not very well.  
Believ. Not well?  
Soul. No.  
Believ. Why so?  
Soul. I am not so well comforted as I have been in times past, and sin gins to gather strength, and I am not able to master it, as I do desire.  
Believ. It may be thou hast drawn this misery upon thyself by not being 
* Tho. à Kem● pis de Imit. Chr. l. 2. c. 10.  thankful enough for mercies & comforts formerly distilled upon thee, or by some secret pride, which if it be so, the cause must be first removed, than Faith must be rightly used, and all will be well.  
Soul. You have spoken as right as may be, I am such an unthankful creature, and so high spirited by nature, and therefore it is just with God to bereave me both of comforts and strength to resist the common Adversary, who goeth, and goeth continually, seeking whom he may davour, 1 Pet. 5.8. and whom by no other means I shall be able to resist, but only by Faith; and therefore I promise both to be more grateful, for the future by God's help, and also more humble and lowly denying myself in all things, and aforibing all honour and glory unto him, of whom are all things, yea, 
* Sileat sibi & ipsa anima & transeat se mon cogit●ndo se, sed de te Deus mous, ● etc. Aug. Man, c. 12.  passing by myself, so in my thoughts as that I may not think of myself but of God, who is my only hope and confidence; and that I may overcome for the future both sin and Satan, who is the Author of sin; I'll, by the grace of God, set faith a work, & eye especially the bitter 
* Nullum tam potens est tam efficax contra ardorem libidinis medicamentum, quam mors redemptoris mei. Id. cap. 23.  death & passion of my dear Saviour, who loved me and gave himself for me, that he might mundify me, & redeem me from 
* Tit. 2.14.  all iniquity, persuading myself, that I shall be delivered in his own good time even from these sinful lusts and passions, which now do so molest me; yea, I'll also call upon him even now forthwith, desiring his heavenly highness, that he will by the power of his death work the death of my sins, and free me from Satan's power and tyranny.  
Believ. Well said, this is the course thou must take, O my soul, and therefore call thou upon the Lord in this time of need, for he hath said, Call upon me in the day of trouble, I'll deliver thee, and thou shalt glorify me, Psal. 50.15. Mark this golden sentence, O my soul, for here is both a Precept for thee, to bind thee, and a promise to assure thee, the Precept is call upon me, yea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clama.  cry unto me and spare not, as if thou durst not speak, being afraid, but rather lift up thy voice and cry aloud, as being commanded to be so bold; the Promise is, and I will deliver thee, or I'll lose thee from thy bonds, for so much the original 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  imports, even a solution from bonds; for troubles are as bonds, and so are sins, and thou shalt glorify me; note how the Lord doth here promise not only to free thee from troubles, but also to cause thee to glorify him, being freed out of troubles, as which of thyself thou canst not do, though but even now thou didst promise and vow to do it.  
Soul. Are not these thy words, O my Lord, my God, who must help me? didst not thou dictate them into David's pen, and leave them recorded in thy book, even for me, to excite and to secure me? Lo, I am in trouble, O Lord, being fast bound and captivated, as it were, of sin, Rom. 7.23. and I cannot unite myself, of myself; but thou canst, who art omnipotency itself, and therefore I call even to thee, to help me. For thou hast said, call upon me in the day of trouble, and I assure myself that thou wilt not leave me, because thou hast promised me, that thou wilt deliver me, saying, I will deliver, or lose thee. Lose me therefore, O thou, who art most free, and unbounded and yet bound to free me, having bound thyself by a promise, to succour me, O let not sin, let not Satan keep me bound, whom thou Lord Jesus hast redeemed by thy precious blood, but free me, O free me, by thy power, from the power of the one, and tyranny of the other, that I may freely serve thee; being comforted in thee. Yea, Lord, when thou hast enlarged me, then enable me also and cause me to glory fie thee. For thou hast promised that also unto me, saying, and thou shalt glory fie me, taking that saying to be a promise, as well as a precept. For else if thou shouldst but command me that I must glory fie thee, and shouldst not also cause me to do what thou commandest, I should never be able to do what I ought, and so consequently thou shouldest never have the glory, which is due to thy holy name. And therefore blessed be thy holy name, O my God, and Saviour, who in one word hast both enjoined, and promised me that I shall glorify thee. O inexhaustible Fountain of all grace and glory, cause me therefore to glorify thee, and to be grateful unto thee, for every mercy that I do or shall receive of thee, and suffer me not to forget either it, or myself, and to seek myself and mine own glory in any thing I do, or shall do for thee, I humbly and ardently beseech thee.   

The eighth Conference. Wherein the believing Soul maketh use of Christ's overcoming of the world against the world.  
Belieu. O Lord my God, who, being the eternal Son of the eternal God, hast given thyself for me, to deliver me, a servant, and waste made man, that I, a man, might be made a child of God, being free from sin, which dwells in every man, Ro. 7.20. (thou, God and man, exempted) who art only without sin, Heb. 4.15. Yea, didst therefore overcome it in thee, who art God and man, John. 16.33. deliver me, I pray thee, from sin, even from this Luciferian pride, feral passion, and this Soul-wasting envy, and self destroying self-love, and from this evil covetousness, and from these unruly lusts.  
Christ. Dost thou not believe that I am able to do it? Mat. 9.28, 29.  
Believ. Yea, Lord,  
Christ. Then according to thy faith be it unto thee;  
Believ. O my most sweet and blessed Saviour, how great is thy mercy! For when I silly wretch did but call, thou didst hear me by and by, and when I was in fight, thou didst corrobrate me, and when I was ready to sink, thou didst support and sustain me, and when I did even despair in myself, thou didst lift me up above myself. Blessed be thy holy name for thy great and unspeakable mercy.   

The ninth Conference. Wherein the believing Soul maketh use of the love of Christ against sin.  
SOul. O thou Heavenly fire, which always shinest, and O my dear love, which always burnest, shine I pray thee from Heaven into me, and inflame me with thy great love, so as that nothing in this world may be so dear unto me, as thou my dear Saviour, yea, let the world itself be as dead unto me, as it was to thy servant Paul, who now liveth and shines with thee in glory, Gal. 6.14. and do thou, which art life itself, live in me as thou livest in him, that I also may live in thee with him, Gal. 2.20.  
Christ. 
* Cant. 2.14.  O my dove, thou art thus in the clefts of the Rock, even in me, who am thy Rock, and desirest nothing more than me; be of good cheer, for thou shalt both love me more than ever thou didst, and I'll express my love toward thee more than ever I did, and I will so stupefy thy senses within thee, as that the world shall be as crucified unto thee, and I'll even live in thee, and work mightily by thee, Col. 1.29. and thou shalt live in me, and with me here and hereafter eternally, John 6.56.  
Soul. O how sweet, how ravishing, and how comfortable are these words which I hear, sweet Jesus! more to be desired are they than Gold, yea, than much fine gold, sweeter also than the honey and the honeycomb, Psal. 19.10. for, by them thy servant is now assured, that the world shall be subdued in me, & that thou also thyself, my most glorious Redeemer, wilt be my exceeding great and all-sufficient reward, living in me and with me now and eternally: O that this love and good affection, which thou, O my Love, hast diffused in me, might now be like that holy fire, which in the time of the Law was to burn always, and never to go out upon thine Altar, and that no waters of affliction might quench it, and that no floods of Satannical temptations drown it, Cant. 8.7. O do thou, who art Love itself, always preserve it, that it may ever burn and never go out, I humbly obsecrate and pray thee.   

The tenth Conference. Wherein the believing Soul maketh use of Christ's intercession.  
Belieu. O my Soul, as thou hast done in times past, so cease not now to invocate thy dear Saviour, that he will save thee more and more foom thy sins. For he is thy Lord, and therefore worship thou him, Psal. 45.11.  
Soul. So I will by God's help, O most fair, Psal. 45.2. Most holy, most gracious, most merciful Saviour, intercede for me, that I may be kept from this evil world, Rom. 8.34.  
Christ. I have prayed for thee, John 17.25. and I even ever live to make intercession for thee, Hebr. 7.25. wherefore doubt not, but assure thyself for certain, that thou shalt be kept from the evil which thou fearest, and overcome the world which thou hatest; for he that is my Father and my God, is also thy Father and thy God, John 20.17. and I know that he heareth me always, John 11.42. and there fore hath heard me in this thing also, that I have prayed for, when I desired him to keep thee from the evil, John 17.15.  
Soul. I doubt not but God thy Father and my Father hath heard thee interceding for me, and me praying for myself for thy sake, and will hear me, for thou hast said, whatsoever ye shall ask the Father in my name, he will give it unto you, John 16.23. O sweet name! how pleasant? how delectable? how amiable? and how prevalent therefore must thou needs be in the mouth of him that prayeth, and in the ears of him that heareth such prayers, as are so sweetened with thy sweet savour, as with ointment poured forth? Cant. 1.3. O blessed be thy sweet & holy name, sweet Jesus, in the which thou causest me to trust by this thy sweet and precious promise.   

The eleventh Conference. Wherein the troubled believing Soul maketh use of Christ's Prophetical Office.  
Belieu. It should seem that thou art not yet, nor canst be altogether quiet.  
Soul. Quiet? No, No, as long as I have this body of sin about me, I do not look for it.  
Believ. But yet thou must not be so much disquieted and dejected.  
Soul. Dejected? how can I choose, seeing that God is still so much by me offended?  
Believ. But this is not the way to peace which thou goest.  
Soul. Which way then would you have me to go?  
Believ. That way which is the best way.  
Soul. The best way? which is the best way?  
Believ. Christ who hath said of himself, that he is the way itself, John 14.6.  
Soul. You say true, and I had almost forgotten myself, forgetting the way itself, and pleasing myself with grief and sorrow for my sins, which though it be good and laudable when it is moderate and seasonable, leading the pensive and perplexed sinner to Christ, yet is it not sufficient, or available when it goeth alone, and is separated from Christ; for he it is who must perfume & sweeten all such tears and sorrows as shall be unto God acceptable; he must free us also from sin, without which freedom no grief for sins past can be profitable.  
Believ. Then go to Christ, O my soul, having been estranged from him, by reason of sin, which caused thee to absent thyself from him being so dejected, and to count thyself unworthy of him, being so polluted.  
Soul. So I will by God's help, only advise me what I shall say unto him, when I come before him.  
Believ. Urge him upon his prophetical Office, by virtue whereof he is bound to turn thee from iniquities, Act. 3.26.  
Soul. O thou great Prophet, and heavenly Doctor, who, being come from 
* Joh. 3.2.  God, God of God, light of light, teachest what no other Rabbi can teach, & canst do what no man else can do, even turn men from their iniquities; O turn me also from mine iniquities, and save me from my sins; and let not so many lessons thought by thy Servants, who are but men, be lost in me, that look beyond them unto thee, who art both God and man, ordained by God to turn man from sin, which is the greatest folly, he being the greatest and wisest Doctor, yea, Wisdom itself.  
Christ. I perceive, O Christian soul, that needs thou wilt be taught of God, without whose teaching the Doctrines and instructions of men are all in vain; 
Cor. 3.7.  and I see that thou groundest thy request upon a sure and everlasting Rock, even upon the Word of truth 
* 1 Pet. 1.23.  which abideth for ever, and cannot be denied; and therefore, as I have said, that he who cometh unto me shall in no wise be cast out, John 6.37. So be sure that I will not reject thee, neither, who so comest unto me to 
* Mat. 11.29.  learn of me, who am sent to 
* Deut. 18.15.  turn thee from thine iniquities more and more, that they may not have dominion over thee.  
Soul. I am persuaded, that thou wilt do even as thou hast said, Lord Jesus; for it's impossible that God should lie. Heb. 6.18. and therefore I will even rest on thee, and put my whole trust and affiance in thee, for my turning from mine iniquities, casting away all self confidence, and self-relying on an arm of flesh; for, in vain is the help of man without thee, who madest man, and causest me also at this time 
* Ps. 119.49.  to trust in thee, and to disclaim 
* Acts 3.26.  all power and ability in man to save, and to 
Jer. 31. 1●  turn himself or any other man.   

The Twelfth Conference. Wherein the believing soul makes use of Christ's Kingly Office against sin.  
Belieu. O King of Kings and Lord of Lords, I that am most poor, come to thee that art most rich 〈◊〉 I, being most miserable, come to thee that art most merciful; being most weak, to thee that art most strong; and being most sinful, to thee that art most holy and good, desiring thee, that of thine infinite mercy thou wilt deliver me out of my misery, and according to thy power, subdue the strength and potency of Satan's tyranny; and according to the virtue of thy Kingly Office, wilt debilitate & weaken the force and power of sin, that it may not reign.  
Christ. Dost thou believe that I am such a King indeed? and thy King, who not only can, but also will subdue thy sins?  
Believ. I do believe it, and therefore, O my King, and my God, 
Psal. 84.4.  rule thou in my heart, even in the midst of thine and mine enemies, Psal. 110.2. and so rule, as that my Soul may rule my Body, Reason my Soul, Grace Reason, and I my whole self may be wholly and solely subject to thy holy will itself, both inwardly and outwardly, and that eternally: O Lord, thou hast said, Ask and ye shall have, Luke 11.9. I ask, help, let me have it.  
Christ. Thou shalt have it, & must have it; for I am so tied by the Promise which I have made, as that I cannot deny thee, what ever thou dost request me, because I have said, that every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened, Luke 11.10.  
Believ. I will extol thee, my God, O King, and I will bless thy N●●●● for ever and ever: 
Psal. 45.1, 2.  every day will I bless thee, and I will praise thy Name for ever and ever, for thou hast heard me, and art become my salvation, therefore my mouth shall speak the praises of the Lord, and let all flesh bless his holy Name for ever and ever, Psal. 145.21.   

The Thirteenth Conference. Wherein the believing soul returns from the vain things of the world to Christ, and maketh use of the sacred words precepts to resist sin, craving assistance of Christ.  
Belieu. O my Soul, why dost thou range so, and wanderest here and there, whereas here is not thy rest?  
Soul. You do well to recall me, for I am apt to go astray, like a lost sheep, and to forget both God and myself, and to mind the vain things of this vile world.  
Believ. So thou art, and therefore seeing thou art thus sensible of it, return unto thy rest, O my Soul, Psal. 116.7. and fly thou hence, like a Dove, even like Noah's dove, which finding no rest any where for the sole of her foot, returned into the Ark floating upon the waters, Gen. 8.6. so do thou return from fleeing abroad unto Jesus Christ typified by that Ark, who hath promised thee rest, Mat. 11.28.  
Soul. You say right, so I ought to do, and therefore I will seek no farther abroad, nor think so much upon such vain and transitory things as I have done, but rather come back again to him who doth so lovingly invite me, saying, Return, return, O Shulamite, return return, and I will say unto him 
* Luk. 15.18.  I have sinned against Heaven and against thee, and am no more worthy to be called thy Spouse: but thou canst cure me, as well as call me, and make me as clean, as ever was any believing Soul, and therefore Take away all mine iniquities and receive me graciously, Hos. 14.2.  
Christ. I will do it, only sin no more, Joh. 5.14. and be not so worldly, and so vain hereafter, as thou hast been in times past.  
Soul. I hope I shall never be so overtaken again, only do thou 
* Jer. 31.  turn me, and I shall be turned, and subdue sin in me as thou hast promised me, Ezek. 36.26. Mic. 7.19. & keep home my thoughts and fix them upon thyself, and then I cannot possibly be so worldly.  
Christ. I see thou wilt needs hold me fast by my word, and I cannot go from it, because I cannot deny myself, being the truth itself, and therefore 
* Luk. 7.50.  go in peace, thy faith hath saved thee; for lo, I, whom by thy faith thou didst embrace and urge by the Word of Promise, which I have spoken (as I am God who cannot lie, Heb. 6.18.) even I myself will do that for thee, which thou canst not do without me, that is, I will more and more subject this vile world unto thee, and abject thy worldly lusts and affections from thee, and deject the strong man's holds in thee, and reject his Satanical proffers by thee, and eject even all his wicked injections and suggestions out of thee, that they not be noxious and hurtful unto thee.  
Soul. O Lord Jesus 
* Rev. 22.20.  come and do it, yea, be thou like a Roe, or young Hart upon the mountains of Bether, or of 
* Cant. 2. ult. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat divisionem.  division, making haste to fulfil thy Word in me, for lo I am even divided in two, having a will and a will, or a will which is against a will, a will regenerate, warring against the will unregenerate, and yet but one will; thus divided, as it were, in two, so as that 
* Gal. 5.17.  I cannot as I should overcome this vile world, but mine eyes are towards thee, O Lord, who only canst & must end this quarrel, and therefore I say with David, make haste to help me, O Lord my salvation, Psal. 37.22.  
Christ. Surely I come quickly, Rev. 22.20.  
Soul. Even so come Lord Jesus.   

The Fourteenth Conference.  
Wherein the believing Soul desires Christ's presence that it may be able to overcome the world.  
Belieu. Thou must overcome thyself in many things, O my Soul, if thou wilt come to enjoy a more perfect peace, and tranquillity, being freed from many doubts, fears, discomforts, and discontents, which many times surprise thee.  
Soul. Which be those many things, wherein I must yet more overcome myself?  
Believ. First of all thou art too soon and too much angry, and passionate; yea, and thou lovest pleasure too well yet, even fine sights and dainty fare, and money, and men's applause, and vain talk, and idle sports, and slanderous reports; again, thou hast not laid aside yet thine envy, thy malice, and thy revengefulness, thy high mindedness, and self-conceitedness, and thy sloathfulness, and evil thoughts; yea, while the very steps of thy best beloved are yet hot in thee, thou dost even intromit adulterous and most ignominous thoughts of pride and revenge, and lusts, and strife, and worldly gain, and vain delights, and graceless talk; and those ears, which a little before did drink in the Word spoken by the everliving God himself, are pestilently infected, and those eyes which were even lately baptised with sacred and precious tears, are horribly contaminated, and that heart which was recently and newly visited of the celestial Bridegroom, is woefully soiled and polluted, and that tongue which did decant, sing, and say the praises and songs of God, pitifully abused.  
Soul. All this is most true, I cannot deny it, and therefore woe is me, that I have so loving and gracious a God, and Saviour who may now justly say unto me what could I have done more unto thee, that I have not done for thee? Isa. 5.9. thou wast not and I created thee, thou hast sinned and made thyself Satan's bondslave and I redeemed thee, thou didst go astray in the world's circumference with the ungodly, and I elected thee from among them, I gave thee grace whereby thou mightest overcome this vile world; 
* Jer. 3.1.  but thou hast played the harlot with the world, and neglected that grace and faith which I 
* Judas v. 3.  delivered unto thee. Again, I would fain have made mine 
* Joh. 14.23.  abode with thee continually, and therefore I have often knocked at the door of thy heart, saying, open to me, my Sister, my Love, my Dove, my undefiled, for 
* Cant. 5.2.  my head is filled with the dew, and my locks with the drops of the night, by reason of my long waiting for thee, but thou hast not opened unto me, and therefore what an unhappy creature am I, that have so horribly and detestably abused and offended the Lord my Creator, which made me!  
Christ. Thy case indeed is grievous, O perplexed Soul, but yet despair not; for 
* Joel. 2. 1●.  the Lord thy God is gracious, and merciful, and slow to anger, and of great kindness and repenteth him of the evil, and therefore he saith. Thou hast played the harlot with many lovers, yet return again unto me, Jer. 3.1.  
Soul. Are not these they words, O my Lord, and my God? did not they issue out of thy sacred mouth? And are they not written for my learning, that I, even I, through patience and comfort of the Scriptures might have hope? Ro. 15.4.  
Chr. Yes verily: for the whole word of God is my word, and I am God's word, Rev. 19.13. Yea, God himself, John 1.1. who spoke these words, for thine everlasting comfort.  
S. I believe it, I believe it, sweet Jesus, dear Saviour, who art 
* Joh. 20.28.  my Lord, and my God, and therefore though my sins be great, yet will I not despair, nor be out of hope, having so great and loving a Saviour, who casts away none, but those that will cast away themselves. O my dear Love, Christ, which ever burnest with love, and art 
* Gregor. Nazianz.  more merciful, than I can possibly be sinful, have mercy upon me therefore, and pardon all my grivous offences, and heinous transgressions, where with I have transgressed and sinned against thee. Inflame me also with the inextinguible flame of thy love, so as that I may love nothing in this world more than thee, O my sweetest Love and most merciful Redeemer, Christ Jesus.  
Jesus. I see thou wilt needs have a pardon and me too, whom thou desirest to love more than all things, and so consequently to enjoy above all things, and therefore as both the one and the other thou dost desire, so both thou shalt have; a pardon first, which may put away thy guiltiness; and me too, as by whom thou mayest & must overcome thy worldiness, being wounded with arrows of my love, and endued with sufficient strength and power from above, by me, in me, and for me; that the world may not, as it hath in times past, overcome thee.  
Soul. And wilt thou give thyself unto me indeed, sweet Lamb, dear Saviour, who also hast 
* Gal. 2.20.  given thyself for me?  
Christ. Yes verily; for I cannot deny myself, 2 Tim. 2.13. being 
* Hos. 11.9.  God, as well as man; a mere man may deny himself, when a woman will marry him, and have him, but I cannot do it; if the poorest creature that is will have me, believing on me, I cannot keep myself from such a poor Soul, but I must and will give myself unto it, because I have bound myself to do it by the word of promise, Jo. 6.51. Jo. 14.23. Rev. 2.17.  
Soul. O the joy, and O the comfort, which these sweet words of thine distil into me, sweet Saviour! For now I am fully persuaded, that thou my beloved, art mine, & that I am thine, Cant. 2.16. and that this vile world shall have no such power over me, as it had formerly, and that nothing in this world shall be dearer unto me, than thou, my dear Saviour; and therefore I am even bold upon that assurance, which I ground upon thy word of promise, to bespeak thee in the Language and praise of thy dear Spouse, saying, Let him kiss me with the kisses of his mouth; thy love (O my love) is better than wine, Can. 1.2. Yea, my beloved shall even lie all night betwixt my breasts, Cant. 1.13. And my beloved is white and ruddy the chiefest among ten thousand, Can. 5.10. O my beloved, be not far from me, (Psal. 37.21.) at any time, but let thy mercy, truth, and love always preserve, guide, and accompany me, and whensoever thou givest any good thing unto me, give thyself also, as well as other things, & above all other things; 
* Quoniam si cuncta qua fecisti mihi dederis nam sufficit servo tuo nisi teipsum dederis. Aug. Man. c. 3.  for without thee they are all worth nothing, and therefore if thou shouldst give me all that thou hast made, it would not, yea, could not content me, if thou shouldest not give thyself withal, who madest all.  
Believ. I must needs interrupt thee, O my Soul, (because I see that thou art not so thankful as thou shouldest be, for this great mercy, which the Lord hath even now showed toward thee) saying, bless the Lord, O my Soul, and forget not all his benefits, who forgiveth all thine iniquities, who heals all thy diseases, who redeems thy life from destruction, who crowns thee with loving kindness and tender mercies, Ps. 103.1, 2, 3, 4. I add who hath given himself in part already, and hath promised thee that he will impart himself yet more unto thee.  
Soul. Well said, for 
* Qui gratiam Dei retinere desiderat sit gratus pro gratia data. Tho. à Kempis, de imit. Christi l. 2. c. 10.  whosoever will retain grace, must be thankful for grace received, and therefore while I live will I praise the Lord, I will sing praises unto my God while I have any being, Ps. 146.2.  
Believ. Yea, Let every thing that hath breath praise the Lord. Alleluia, Psal. 150.6.   

The fifteenth Conference. Wherein the troubled believing Soul craves the promised hidden Manna, that it may be the more courageous to fight the fight of Faith.  
BEeliev. Why art thou sad, O my Soul?  
Soul. How can I be merry, being destitute of that true comfort which I was wont to find.  
Believ. Thou must look to the hand of God in it, who 1. doth so castigate and correct thee, for having been too jovial and vain in a carnal manner, 2. doth see that thou now art not fit for such joy & comfort, not being sound dejected; for though thou grievest now and then even beyond measure, yet at other times thou art as foolish and outward, and careless and fearless, as if thou hadst never known the practice of Godly sorrow, which is ever to be renewed even day by day, Ps. 51.3.  
Soul. All this is true, and therefore I do resolve, that, by God's help, I'll never be so vain, and outward, and foolishly merry, as I have been, but rather sober, grave, moderate, awful, careful, and constant in the daily renewing of godly sorrow.  
Believ. So do, and then look for joy, and comfort in the Lord; who is said to comfort such as are so cast down, 2 Cor. 7.6. and then forget not to use faith whereby thou mayest feed on the word of promise, as for instance, that in Rev. 2.17. To him that overcometh will I give to eat of the hidden manna, even joy unspeakable to be found in me, who am that bread of life, that manna which came down from Heaven.  
Soul. So I purpose, and therefore, O thou everliving bread of life, who feedest others, and yet never failest thyself, nor art either diminished, or consumed; feed me also, and refresh me, and comfort me, as thou dost others, and hast comforted me in time past, sweet Jesus, let me taste but of the crumbs that fall from thee, and let me feel but some of those ravishing joys, which I was wont to feel in thee, O Lord, my God, thy very name is as sweet as honey, and thou thyself art sweetness itself, & therefore as Samson found 
* Jesus ●melinore ●in aure ●melos, in ●corde ju●bilus, sed ●est & Medicina, etc. Bern. Serm. 15. supper Cant.  honey in the dead Lion, which he flew, so let me find some sweetness also in thee, who art that 
* Judg. 14.8.  Lion of the tribe of Juda, whom the Jews flew, yea, who is 
* Rev. 5.5.  risen again, having overcome death, and is ascended up into Heaven, from whence also I look for comfort and joy, to drop, and to descend upon me even as manna (whose taste was like 
* Rom. 8.34.  waffers made with honey, Exo. 16.13. did come 
* Scilicet miraculose. Non enim fuit cadem cum Manna illa naturali, quae nascitur in Arabia. Danaeus Phys. Christ. tract. 2. cap. 26.  out of Heaven, John 6.31. to fill and to feed the people of God upon earth. O Lord, dear Saviour, who art the very bread of God, which cometh down from Heaven, and givest life unto the world, John 6.33. give me, I pray thee, this hidden manna, that I believing on thee may rejoice in thee with joy unspeakable, and full of glory, 1 Pet. 1.8.  
Christ. Thou art too greedy and too eager after comfort, which for its continued fruition thou shouldest rather expect in Heaven than from Heaven; for now is the time of fight, and hereafter will come the time of triumphing when the fight is ended; and therefore why dost thou desire that in this world, which is reserved for another world? Dost thou think to have a Heaven here, and a Heaven hereafter too, that is too much.  
Soul. Truth Lord, it is too much for me, who deserve not the least of thy mercies, yet seeing thou hast promised both Heavens, even a Heaven in Heaven and a Heaven upon earth, joy here and joy hereafter, therefore I look for both, even for a taste now, and for full fruition hereafter, and I'll not leave thee till thou bless me with such joy, crown me with such comforts, as may refresh, & strengthen, and encourage me so, as that like Jonathan I may with new supplied fortitude and valour reassault my spiritual enemies, having tasted how sweet thou art, O Lord my God, even sweeter than that most sweet and pleasant honey which Jonathan had tasted, when his 
* 1 Sam. 14.27.31  eyes were enlightened, & himself so corroborated, and enlivened, as that he was able to discomfit a host of men. Nor am I the first that crave this Heaven; for thy servant David, who was a man after thine own heart, did request thee for the very same thing before me, saying, restore unto me the joy of thy Salvation, Psal. 81.12. and therefore let not my Lord be displeased with me, who follow such an approved pattern, saying after him, who said so first, O Lord, restore unto me also the joy of thy Salvation, which I have found wanting a long time, & after the spouse in Cant. 2.5. Stay me with flagons, comfort me with apples. For I am sick of love.  
Christ. I see thou wilt not be denied, and I cannot deny my words, and therefore as one whom his mother comforteth, so will I comfort thee, and thou shalt be comforted, Isa. 66.13.  
Believ. As the Appletree among the trees of the wood, so is my Beloved among the Sons. For lo, Now I sit down under his shadow with great delight, and his fruit is sweet unto my taste, Cant. 2.3. and therefore return unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee; and now what shall I render unto the Lord for all his benefits towards me: I will take the Cup of salvation, and call upon the Name of the Lord, because he hath inclined his ears unto me, therefore will I call upon him as long as I live, Psal. 116.2, 3, 12, 13.  
Alleluia.  
FINIS.