Saving-Beliefe: OR, THE READY AND RIGHT WAY to Believe and be Saved. Wherein is the * Mystery of Faith laid open: [* 1 Tim. 3.9.]  
By Timothy Rogers, Minister of the Gospel (twixt Essex and Suffolk) in Sudbury.  Mark 5.36. 
Be not afraid, only believe.  Luke 7.50. 
Thy Faith hath saved thee, go in peace.  
LONDON: Printed by G. M. for Edward Brewster at the Bible on Fleet-bridge. 1644.   

TO THE Right Worshipful Mr JOHN EDEN OF Ballindon Hall in Essex Esquire, my godly Patron.  
Right Worshipful,  
HAVING this small Treatise lying dead by me, or at least asleep; and being provoked to give it more room and some breath, that it might be awakened by the Press and Printers hand to come to light; I could not bethink myself to make Dedication of it (as the use is) to any one more fitly than yourself, and that for these reasons: First, you have been a good Disciple in the school of Piety from your very nonage, and education by that pious Lady your ancient Mother (whom I much honour) with the rest of that virtuous brood, some of whom it was my lot to seal up in their sepulchers, besides some of your own. Secondly, you have been a constant hearer of these and other my Collations when you have been in these parts. Thirdly, you are my loving Patron, by whose means and instigation, according to the desire of the Congregation, I was (some years since) brought to this place. Fourthly, I therefore am peculiarly engaged unto you, and love not to live or die wholly in debt, (I look to lay down my tabernacle daily) accept, I pray, this small Testimony of Gratitude: I must say as Peter, Act. 3.6. Silver and gold have I not, but such as I have give I you, a little plain fruit of my own grafting, I therefore dedicate it unto yourself, and by you to my well-affected friends, my constant, conscionable, and profitable hearers: (Never more need of Faith and living by it, then in this terrible tempest) the blessing of the Lord go with it.  
Yours faithfully obliged in the Lord, Timothy Rogers.   

The Contents of the several Chapters contained in this Book.  

Saving Belief  
What it is. Chap. 1.  
How it is called. Chap. 2.  
How the Law works toward it. Chap. 3.  
How the Gospel works to bring to it. Cham 4.  
Questions resolved about the Gospel's working of it. Chap. 5.  
The true Grounds of it. Chap. 6.  
Objections answered that hold bacl (one throughly humbled) from it. Chap. 7.  
The main Lets to the getting of it. Chap. 8.  
Helps for distressed souls to it. Chap. 9  
The seat or subject of it. Chap. 10.  
The immediate effects following it. Chap. 11.  
The Excellency of it. Chap. 12.  
The Necessity of it. Chap. 13.  
14. Sorts of Professors that want it. Ch. 14.  
General notes of trial whereby to know it. Chap. 15.  
More special notes whereby it may be tried, and known. Chap. 16.  
The degrees of it. Chap. 17.  
What we must do with it, when we have it. Chap. 18.  
What we must do when we want it, and more of it desired. Chap. 19    

Imprimatur  
JA. CRANFORD. August. 12. 1644.   
SAVING-BELIEF: OR, The Ready and Right way to believe and be saved.  

CHAP 1. What it is; and the Definition of it explained.  
THat every one must believe that would be saved, is a truth out of question, confessed by all that profess Christ; but yet every kind of Believing is not saving, 
General and common faith  for the Devils believe, jam 2.19. and Simon Magus believed Acts. 8. ●3. and was baptised, and yet St Peter saith, he was in the gall of bitterness and bond of iniquity: now than what kind of Belief it is that will save, and that only, this Treatise shows; not therefore to meddle with historical temporary or miraculous faith, which are not saving.  
What is true saving Belief? 
Saving belief. The definition of it.   
A right applying of Christ to ones self: viz. by an hearty accepting of him, and a true persuasion of our Souls welfare by him.  
1 For better understanding whereof. 1 I say it's an applying of Christ, for as Manna did no good unless it were fetched home, and fed upon, nor Physic doth good without applying, no more doth Christ unless he be applied to the soul.  
2 It's an applying to one's self, for to apply Christ to another, as when you are persuaded of such a ones Salvation by him, will no more save thy soul than another bodies feeding will nourish thee, or preserve thy life.  
3 It's a right applying, for if it be wrong, it saves not.  
Q. How may one know, whether it be a right applying of Christ?  
A. If it set an impression of the likeness of Christ on the soul, so as Christ is 
a Gal. 4.19.  form in it, and it becomes like unto him in holiness and true righteousness; as a seal being rightly set and applied to the wax leaves the right print of itself, behind it.  
2 If it apply not a bare Christ, but Christ with his benefits, and one of them, as well as another; holiness and mortification, Rom. 6.4. as well as pardon of sins and mercy.  
3 If it make us let go our hold of sin: as a full hand must first open and let go what is in it, before it can take hold of a better thing.  
And this is the definition of true faith; but I further add for Explanation, [by an hearty accepting of him and a true persuasion of our soul's welfare by him] because an hearty and unfeigned accepting of Christ is the true conception of faith, and a true persuasion is the birth of it, as shall be further showed. Chap. 5.  
I say also a true persuasion, for in a Temporary Hypocrite is found a particular persuasion or applying to himself, but it's not true.  
Q. Is not true believing a resting upon Christ?  
A. Yes; for a persuasion includes a resting on him; and a resting on him, implies some (at least implicit) persuasion.   

CHAP. 2. How it is called and the working causes thereof.  
SAving belief, to difference it from that believing that will not save, is called by peculiar names, setting out the dignity of it, as saith of Gods elect. Tit. 1.1. the faith of Saints. Rev. 13.10. the faith of jesus. Rev. 14.12. most holy faith. jude. 20. work of faith with power. 2 Thess. 1.11. faith unfeigned. 1. Tim. 1.5. Precious faith. 2. Pet. 1.1. No other faith can be properly so called.  
The working causes thereof are either principal or in strumentall: the principal is God himself. Faith of the operation of God. Col. 2.12. and therefore the blessed work of Father, Son and Holy Ghost.  
Lo how goodly a thing it is, as a rare piece of a famous Artist.  
The instrumental causes are Gods Ministers with the word preached in their mouths; Faith cometh by hearing, and hearing by the word of God. Rom. 10.17. and how shall they hear without a Preacher. verse. 14. for though God could work faith in men wihout this, yet he will not; as he could, if it pleased him, preserve our life without food, but we do not therefore expect, he will do it, and so refuse our food, because he can do it, but rather consider what he will do.  
There are two parts of God's Word, Law and Gospel, they both conduce to the work of faith, and go to the making up of saving belief the Law, gins the work, the Gospel finisheth it: the Law makes way for Christ (and therefore is called our schoolmaster to bring us to Christ. Gal. 3.24.) the Gospel brings him into the soul, and brings the soul into saving acquaintance with him.  
Q. May not one believe rightly without the working of the Law first?  
A. No: 1. Because no part of God's Word is in vain, but serves to special use to bring men to salvation.  
2. This were to have the work finished before it be begun, for the Law gins the work, and Christ is the end of the law. Rom. 10.4.  
3. They that believe by the Gospel without the working of the Law first do but as one that is full fed, having a dainty morsel offered him, takes it indeed, but lays it by: or puts it in his pocket, not receiving it into the Stomach to nourish him.   

CHAP. 3. How the Law works towards the bringing us to believe.  
1. The Law first enlightens us, and makes us see our misery. Rom. 3.20.  
2. It wounds us, and makes us feelingly affected with our misery, and therefore is said to slay us. Rom. 7.9, 11. by both these it is said to humble us.  
Q. Must one needs be wounded and humbled, distressed in soul for his sin and misery?  
A. Yes; there cannot be healing before there be a wound, nor a cure wrought till the patiented be willing to put himself into the Physician's hands to use his skill; he cannot be willing till he see and feel his danger of death; To see our misery is to be lost in ourselves; to feel it is to be sick, Christ came to seek and save them that are lost. Luke. 19.10. and to be a physician to those that are sick (of their sins) Mark. 2.17. and to heal the broken hearted, and bruised ones. Luke. 4.18. and none else.  
2. Morever it is a condition which God requireth, Humble yourselves in the sight of the Lord, and he shall lift you up. jam. 4.10. and verse. 9 Be afflicted and mourn and weep, etc.  
3. It is the way to have a pardon, as a condemned subject or lewd child must first humble themselves before they be taken to favour.  
4. It makes us willing, that Christ should take us up and bear us, or do any thing with us, as Saul. Acts. 9.6. Lord what wilt thou have me to do? As a wearied Traveller ready to sink under his burden is willing and thankful to be taken up and carried, whereas a fresh and lusty Gentleman, that walks upon his pleasure, scorns to be carried on a porters back, therefore of necessity we must be first humbled before there can be any good done on us, for believing to Salvation.  
The law (I say) by enlightening and wounding the soul is said to humble us, of which legal humiliation, are divers steps and degrees; for the law makes us see, and certainly believe.  
1. That we are unbelievers; for none will seek after believing, that thinks he hath it already.  
2. Our woeful case and danger therefore, for he that believeth not shall be damned. Mark. 16.16. yea is condemned already. john. 3.18.  
3. That we are nothing but sin and vileness. Tit. 1.15, 16. all we have, or ever have done, being without faith; and therefore no better than 
* Splendida peccata.  matter of damnation displeasing God. Heb. 11.6.  
4. It makes us abhor, and loathe ourselves therefore. Ezek. 20.43.  
5. Bitterly to lament for our lost miserable soul, as Zach. 12.10.  
6. To be weary of our sins (and therefore would be rid of them) and weary of ourselves, and therefore cannot endure in that estate wherein we are. Math. 11.28. You that are weary come to me, saith Christ.  
7. To be willing to forgo our sins, and do any thing, God shall bid us. Acts. 9.6. yet not out of true hatred of sin, or love to God (that the law works not) but out of mere terror and fear of hell.  
8. To despair of ourselves, or as 
* Homil. Falling from God First part.  touching any hope that may be in our selves or any possibility to help ourselves, but that all we can do rather increaseth God's wrath, against us, being still without faith.  
But note that this despairing of ourselves is not the despairing of the grace of God; which faith coming in upon it, prevents, and keeps all those from, in whom it succeedeth; for the Law now hath brought the soul to the mouth of the gulf of despair ready to be swallowed up; but here comes in faith in his proper place to do the soul good in all such as attain it, who else would wholly despair as judas.  
1. Ob. You named in the 4. and 7. places an abhorring ourselves for our sins and a willingness to forgo them etc. how may these be before faith?  
Answ. There is a kind of abhorring of ourselves and our sins and a willingness to be rid of them before faith wrought, but not out of love to God or hatred of sin, as it is sin and unrighteousness contrary to the pure nature of God, but as it is our torment; as a rare delicious confection that exceedingly delighteth the taste, yet hath a malignant quality, and being eaten, torments extremely and burns the bowels, the party tormented therewith, abhors to see, or think of it, and cries away with it, fling it into the fire, and yet it it as pleasant to his taste as it was before: and as it was with judas his thirty pieces when his conscience was tormented.  
2 Ob. You speak of seeing and feeling our misery, must there needs be both these, will not seeing alone serve turn?  
Answ. No. Our seeing of our soul's misery, is the Laws enlightening us; Our feeling it, is the wound it gives us, as Peter's hearers were pricked in their hearts Acts. 2.37. Many only seeing their misery, but their hearts not wounded with a sense of it, go on still in their natural state, and come not to the honour to be true believers in Christ; as one may see his dangerous sore and Ulcer hazarding his life, and the Chirurgeon coming to him with his lancing knife, but yet unless he endure the lancing, and feel the smart, he cannot be cured.  
Thus the Law having done its part in humbling the soul both by enlightening and wounding it in those eight particulars aforementioned, next comes in the 
* Eph. 1.13.  Gospel to do its part.   

CHAP. 4. How the Gospel works to the bringing us to believe savingly in Christ.  
THe working of the Gospel in this humbled soul consisteth in eight things also for the bringing forth of faith in him.  
1. It inlightens him, to see two things.  
First that God of his mere good will and mercy to miserable lost sinners hath provided them a sufficient means, viz. Christ whereby to be saved and delivered 
* 1 Thes. 5.9.  from his eternal wrath. john. 3.17. 1 john. 2.2. not excluding any that will accept of it. Revel. 22.17. upon God's terms; and in his order; that is by being first humbled and so made capable thereof.  
Secondly. That God is as willing to show him mercy as any other joh. 3.16. yea will do it, and save him by this means, Christ; if he will but trust God, on his word, and believe this his goodwill to him, and that he hath provided this means for him, so that if he be not saved, it is because he would not trust God; but thinks that God means not so well to him, as he speaks. john. 3.16. That whosoever believeth in him shall not perish.  
Thus the doctrine of the Gospel enlightening the humbled sinner, is as a voice that comes from the Holy One, saying, Hear thou poor Soul & hearken unto me, now thou canst do nothing for thyself, see what God is willing to do for thee: hereupon follows.  
2. Admiration, wherewith he is so rapt, as that it is with him, as it was with the Church, upon their so strange Return out of Captivity, 
Psal. 126.1.  they were like them that dream. He wonders much at this a thing so admirable, that God should offer a Remedy (and that such an one) to man so great a sinner, whereas not one of the Angels that sinned ever had such a favour offered them, though there be millions of them, this (I say) is wonderful to him, though as yet, he believes not this Remedy to himself, but understands a possibility wherein he may be included; as to a miserable captive, the news of a release for some of the Company is admirable to him, upon the general intelligence, though as yet he know not whether he be one of them.  
3. Conviction, the Gospel holds him to it, whereas he goes about to put it from himself: O thinks he, this is good indeed, but too good for me; that is not for me, I am so great a sinner; nay, saith the Gospel, Whosoever believeth shall not perish, and therefore (if thou wilt) that is for thee as well as any other, unless by not believing it, thou deprive thyself of it, and a broken heart, 
Psal. 51.17.  God will not despise, (being offered to him) such an one is thy heart.  
4. Consultation. He falls to reasoning with himself, what he were best to do. What (thinks he) doth God indeed bid me believe his good will to me by Christ, and to be persuaded thereof? yes: and gives me good leave and warrant? yes: What, God to show me mercy? Why to me? What is in me? What reason have I to be so persuaded? none at all, but only because God bids me; that is great reason: What danger is't, if I do not? oh the greatest sin of unbelief and contempt of the Grace of God, thus offered me, and it will be unrecoverable loss of my Soul: What danger is't if I do now believe this his good will and meaning to me by Christ? None at all, but shall please God best, and shall find sure mercy and Salvation.  
5. Resolution. He comes to resolve, and puts himself upon this point with unfeigned Resolution thus to do, he gives his mind and inclines his heart to it, thus; well then, seeing it pleaseth God best, and is best for my Soul, and no danger in it (I being rightly humbled) I will then venture my Soul upon God's word and bidding; and rest persuaded, that he means me well, even me and my poor soul by Christ. Yet now there is difference between this his Resolution and his doing of it, which follows afterward.  
6. Longing affection: finding for all this his Resolution, how unable he is to perform it, he falls to an hearty desiring and earnest longing for it; very highly prising of it; Oh (thinks he) that I could so do, that I could be so happy; the Lord, the Lord give me Grace to do it, whatsoever betides me in this world, though I beg my bread: this desire is very earnest; longing for this rather than any thing, as one pressed to death, desiring water; or a condemned man a pardon, as David for the waters of Bethlehem, and the chased heart after the water brooks: 
Psal. 42.1.  this is the hungering and thirsting of the Soul, whereof the Scripture speaks, and whereto the Promise is made, Matth. 5.6. John 7.37.  
7. Supplication. This his desire is so strong and vehement, that it can no longer hold in, but breaks forth in Prayer to God. First, as the Prodigal and Publican in humble and hearty Confession of his sinful Condition, thinking none so great a sinner as himself, feeling his own burden best, and abasing himself to nothing, in regard of his own unworthiness; yet secondly in earnest fuit and petition to God to give him that blessed remedy, and an heart to embrace it, which he sees of his good will he hath provided for him, even jesus Christ; that he may be well persuaded of it, to his Souls Comfort; and thus continues every day praying, which is his hanging upon Christ, and crying after him, he will have no nay, nor let him go, but thus clings closely to him.  
8. At length God graciously answers his request, with Son thy sins are forgiven thee, be it unto thee as thou hast desired, and so works it in him, as in the Creation, when God said, Let there be this or that, it was so; so now works in him a true persuasion of his good will in Christ, even to him, and of bestowing Christ a Remedy on his Soul, and that by him, he shall have Grace and Mercy, and be saved: and that in this sort, the humbled sinner thinks thus, God hath given me an heart to desire it, and to pray unfeignedly for it, and it is according to his will I should do so; now he heareth the desire of the humble, Psal. 10.17. and, If we ask any thing according to his will, he heareth us. 1 Joh. 5.14. Therefore I am persuaded he will grant it me, even the blessed Remedy Christ, with all his benefits to the everlasting Salvation of my Soul.  
This now is a true persuasion, and thus is saving Belief wrought and brought forth at length by the Gospel.  
Object. But his prayer for it, is not altogether according to the will of God, and therefore is he not mistaken for his ground, 1 job. 5.14. and so his persuasion false?  
Ans. Nor is any good thing we do altogether according to Gods will; but, first, it is that which God requires, and so according to his will. Secondly, it is upright, unfeigned, and therefore also accepted, the weakness not imputed. Thirdly, he doth not desire to maintain himself in doing it otherwise then Gods will is, nay, it is all his care, it may be according to his will every way, therefore It is accepted according to that he hath, and not according to that he hath not. 2 Cor. 8.12.  
2. Object. But it is not in Faith, he prays thus; seeing Faith is not yet brought forth till after his praying for it.  
Ans. It is not void of all Faith, as is showed in the Chap. following.   

CHAP. 5. Questions resolved concerning the manner of the Gospel's working of Saving Belief.  
Quest. HAd this humbled sinner saving Belief till now that he is come to this true persuasion of mercy by Christ?  
Ans. Yes; now it is brought forth, but it was conceived and in breeding before, namely in his 
* Act. 11.21, 23.  resolving, and earnest desiring it; the 5. and 6. points of the Gospel's working mentioned before; than it was in him more unsensibly and in conception; but when he comes to be truly persuaded, this is the birth of it, now it is in him more sensibly, now he sees that he believes; as a woman hath a child in her womb before it be brought forth and she hold it in her arms and look upon it.  
Quest. How can you prove that there was saving Faith begun in him then?  
Ans. 1. Because in his resolving upon, and earnest desiring of Christ, God's Remedy, he gave his heart and will to Christ; for what we greatly desire that hath our heart.  
2. The Promise is made to this kind of desiring, Matth. 5.6.  
3. He than yields to God's demand and condition, which is willingly to accept and make choice of Christ as God is willing to bestow him; the Soul in this desiring him, saith, Yea, I make choice of him above all.  
4. This resolving on, and accepting of Christ, God's Remedy, is to believe, for the Soul saith to God's proffer, I will, and consents thereto; as in Marriage, Wilt thou have this man to thy wedded Husband? I will: This makes the match; so between Christ and the Soul, God by his Proffer asketh; the humbled soul by resolving and desiring it answers, yea, and consents thereto.  
Plainly thus, the sinner rightly humbled by the Law, and being also convinced in Conscience by the Gospel's enlightening, of God's free proffer of the Remedy to him, as well as to any other, doth by his resolving on it, and fervent desiring it, show his good liking thereof, yea, accepts thereof, as if he should say, yea let me have it, this accepting is weak implicit believing; the very beginning of it; but to be persuaded is stronger believing, the making up of it: but right applying of Christ (the definition of Faith, Ch. 1.) comprehends both.  
Quest. But what if this desire and resolution be not sound and unfeigned?  
Answ. Then it doth no good, neither is it saving Belief, but only a counterfeit of it, but I speak all this while of that which is true and unfeigned.  
Quest. How may it be known?  
Ans. 1. It is a desiring of Christ above any other thing that can be thought or named, as one ready to die for thirst desires water above any thing else.  
2. It is very earnest, proceeding from the very Agony of Conscience, and will have no Nay, (as Rachel, Give me Children, or else I die) it cannot be satisfied, nor endure without him whatsoever else it hath.  
3. It desires the Remedy not by haves, but as God hath provided it, whole Christ, as well for a sanctifying Remedy, as a saving, else it is not a true desire, nor a right accepting of him, such an one doth not apply the true Christ, but an half Christ, or an Idol-Christ of his own making; viz. to save without sanctifying, which is not the Christ, that God hath appointed for a Remedy.  
And for as much as our first coupling and uniting unto Christ consisteth in this point, we must be so much the more careful of it, that it be well done, for by Humiliation we are plucked out of the old Stock, by believing we are set into the new, that is Christ, there must be great Care had that we be rightly jointed in, as the Science well set into the Stock at first, thrives more in one year, than another will do in four, if it grow at all.  
1. First then, we must desirously and resolvedly accept of whole Christ (this is to be rightly jointed into him) that is a Sanctifier as well as a Saviour of us, to make us holy, as well as to make us whole; as a 
* Act. 2.36  Lord to have the whole command of us, and we to be ruled by him, to follow him, and do as he would have us; we must be joined to him as our 
* Eph. 4.15, 16.  Head, to infuse spiritual life and power of Grace into us, to vanquish corruption, and to delight in God, and to glorify him in holiness; else we shall be, as it were, ingraffed into a dead or sapless Stock, Can such a Science grow or prosper? Therefore we must take the whole Remedy, not a Jesus only, but a Christ too, and that not partly, viz. a Priest to die for us, but a King also to rule over us, and a Prophet to teach us.  
2. We must be wholly jointed into him, not partly into ourselves, and partly into him, as to think that though we have need of Christ, yet that 
* Non intelligit beneficia divina qui se tantummodò à Deo juvari putat. Lac. li. 1. c. 11. Divi. Inst.  there is some goodness in ourselves.  
3. To an holy end, viz. Not to take liberty to sin more, but with a Covenant in our hearts to sin no more; that is, what we know to be sin, not willingly to give ourselves leave to do it for a world.  
That humbled sinner, that by unfeigned desire and Resolution thus accepteth of Christ is rightly jointed into him and a true Believer.  
Quest. But can such be in danger of believing wrong, that have been rightly humbled?  
A. Not so, but they that are not thus rightly jointed into Christ, have not been rightly humbled, but only in part, to wit, to see themselves in danger of damnation by sin, which therefore, they would have forgiven, but not to abhor their sins and be weary of them, willing to be rid of them, and to do any thing that God shall bid them, or would have them do, which are parts of sound Humiliation, as CHAP. 3. was showed: thus as they are humbled only in part, so they apply Christ only in part (for one cannot desire or accept of Christ any further than he is sensible of his own necessity) this is to divide him; therefore a false affection of desire to him, as the false mother, 1 King. 3.26. would have the child divided.  
Quest. Whether are the Promises to be applied to one truly humbled by the Law, and enlightened by the Gospel, etc. touching the Remedy proffered to him, though not yet ressolved to rest persuaded thereof, but puts it from himself, because of unworthiness?  
Ans. Apply the Promises to him we may not, because they do not belong to him till he 
* Gal. 3.22  believe, but the precept of Believing aught to be applied to him, that is, he is to be exhorted to give his mind to be persuaded of God's good will to him, in offering him the Remedy in good earnest, and is as willing to show him mercy and to bestow the Remedy on him, as on any other, so that be refuse it not and so judge himself 
* Act. 13.46.  unworthy of everlasting life, therefore he is to be required by resolving thereon desirously, to accept thereof, which is to Believe.   

CHAP. 6. The Grounds of true Believing.  
Qu. YOu have showed how the humbled sinner, by the working of the Gospel, comes to believe, but upon what Grounds doth he thus believe?  
A. He hath his Grounds, for else, that were as a building without a Foundation; but it is not any thing in himself (only he is prepared for, and made capable of the Remedy, by sound Humiliation, as CHAP. 3.) his Grounds are all in God: as  
1. His Free Proffer and good leave, whosoever will, Rev. 22.17. and any one that thirsteth, Joh. 7.37.  
2. His Will, who would have him do so, joh. 6.40.  
3. His Desire, as though God beseech you by us, saith the Apostle. 2 Cor. 5.20.  
4. His Command requiring and charging him to believe, This is his Commandement, that we should believe on the Name of his Son, 1 Joh. 3.23. so that he should highly offend God, Make him a liar, 1 Joh. 5.10. and set the Grace of God at naught if he did not.  
5. His Promise, that he shall not in so doing have the Repulse: Him that cometh to me, I will in no wise cast out, saith Christ, joh. 6.37. and therefore most safety herein.  
Thus though he see no cause why in himself (any more than his own necessity) yet because it is Gods Will, and Desire, Command, with Promise, etc. he gives his mind and bends his will to rest persuaded of God's good will to his Soul by Christ.  
This is to believe merely upon Conscience, when we see in ourselves no reason, why we should do so, yet because it is Gods will, this is the best believing; (for the less there is of ourselves in believing, the better it is) and this will stick surest by us, nor is so subject to waver and reel, as otherwise; Let it be well marked, for divers mistaking their Grounds, and looking for something in themselves to ground on, lose their way, and are so woefully bewilderd, that thereupon they are in great perplexity 
* See more Chap 9 the 6. help .  
Now the party drawing to a persuasion upon the foresaid right grounds, this is such a thing as should be done, once for all, seeing it is done in Conscience and according to truth; therefore he should do it with this mind and meaning to rest thus persuaded now and for ever, and never to deny it, or yield to doubting of it afterward: it must be advisedly done, as in Marriage once for ever, wherein there is an accepting and covenanting, not for the Marriage day only, but for all their life: this is a great settling to Faith.  
Q. How may one know whether he believe thus on Conscience, because God wils and commands it?  
A. Then he will as well make Conscience of obeying God in other things, because he Commands us to be humbled for sin, to repent thereof, to renounce all known sin, yea, to part with our best beloved sins: and to take up the Cross and follow Christ, to embrace self-denial, true holiness and Sanctification, and the like.   

CHAP. 7. Divers Objections answered which hold back one's believing after he is throughly humbled.  
THE  and humbled sinner (for of such an one I speak, and the Answers to the Objections following are only meant to such an one) is pestered with many Objections to keep him off from believing, some before the birth of Faith, and while it is in conception, some afterwards: for now Satan assaults him, as the red Dragon stood before the woman ready to be delivered, 
Rev. 12.4.  to devour her Child, as soon as it was borne; now that a Soul is breaking lose, or broken from him, he bestirs himself to fetch back his prisoner: some of which objections most usual are these:  
1 Object. If I be not elected, I cannot believe, do I what I can, and whether I be elected, I cannot tell.  
A. Trouble not yourself with God's secret will; Believe, and you are elected, than you shall know, and before you cannot; you must first know that you believe, before you can know that you are elected.  
2 Obj. I cannot believe unless God enable me.  
A. True; yet God requires you to be willing to take ability, when he offers you as now he doth. 2. To use ability as he bestows it on you; in making you willing, therein he inables you in some measure, he would have you put forth this Strength to the uttermost, and do what you can for your heart to believe, else it is as if one deadly hungry, having Food offered him, should say, I cannot feed unless God give me ability, and so not assay, nor try to do what he can to eat: or for leaving of sin, as if one should say, I cannot leave sin, unless God enable me, and so continue in sin; nay, thou must give thy mind and will, and yield thyself to do it; and so it is for believing.  
3 Obj. I fear I have not been rightly humbled, all my trouble was only for fear of hell.  
Ans. It can be no other till you believe; there is nothing but Law, till Grace come, there can be no love of God in you, till you taste the sweetness of his love to you by Christ 
* 1 Joh. 4.19.  first; which is by believing.  
2. If it be only therefore, it doth indeed prove you do not as yet believe; but yet it proves withal that you are prepared to believe; and may so do now safely and without danger.  
4 Obj. But I fear I was never humbled enough; and as I see some others have been.  
A. 1. Others must not be your measure, the Lord deals differently. If one woman have not so grievous pain in Childbearing as another, doth it prove her no mother of a Child?  
2. If you fear it, that is a sign you desire to be humbled throughly, an Argument of the Truth of it.  
3. If you unfeignedly desire whole Christ (to sanctify as well as save you) above any thing, than you have been humbled enough.  
4. If you can feelingly pity others, that are humbled and distressed in soul, and not be angry with them, nor count them fools (as carnal people do) that's a sign you know what belongs to it.  
5. Have you been driven out of all good conceit of yourself, seeing nothing but matter of damnation in you, not thinking yourself better but as bad as any body, and deserving damnation as much as any one? And secondly, your heart so oppressed with sorrow thereupon, that it would not let you be at quiet, nor content yourself in the comfort of any thing without Christ, for grief of your lost Soul, so that no worldly Joy could extinguish it, nor rid you of this sorrow, but only the Joy of Believing; and thirdly, hath made you therefore resolve to get Christ, if possibly you could, though you lose all else? if it hath been thus with you, you have been humbled enough to make you capable of believing.  
Qu. What should they do that have not been humbled enough?  
A. Let them study well and throughly of the vile nature of sin which 
* 1 Sam. 3.13.  makes us vile, what infinite wrong it doth to God, what daring and provoking of him: what a poisonful thing, and murderer of our souls, not the least 
* Job 33.27.  good to be gotten by it, but the greatest loss, most hateful to God and hurtful to ourselves; they that plod well on this, it will make them think more basely of themselves, and humble them more: He that would be a meet subject of mercy, must be throughly abased in himself; the world accounts of us thereafter as we set forth ourselves; but God thereafter as we abase ourselves.  
5 Object. How is it likely, that God favours me so well as to give me Christ, whenas all good people have discountenanced me, and not cared for me for my naughtiness?  
A. Both God and they have; so long as you followed your ignorant, profane, or mere civil course, but now that you are changed, as sure as God's people, so surely God himself makes reckoning of you, and likes you well.  
6 Obj. But now my old friends and companions cast me off.  
A. It's a sign of God's better liking of you, for that which the world most despise is most welcome to God, namely a dejected Soul and broken heart, this is a sweet 
* Psal. 51.17.  Sacrifice to him.  
7 Obj. But I am so unworthy, etc.  
A. If you stand upon worthiness, Christ can profit you nothing, the more you see your unworthiness and groan under it, the fit you are for him, and he for you: as if one ready to starve, having an Alms offered him, by one extremely wronged by him, should say, O nay, I am unworthy, and so choose rather to die, than to receive it; just so do you.  
8 Ob. If I could prevail more over my corruptions, I should have some good hope, but they alas are so many, & so strong, that my heart fails me.  
A. The cause why your corruptions prevail so much, is want in Believing, and because you do not as God bids you, to believe, that he will save you by Christ; he will have you know, if you get any Grace at his hand, it must be by doing as he bids you, and not by disobedience: if you would believe this better, you should find such admirable sweetness in God's love, as should constrain you to love him more, and the more you love him, the more should you hate sin and corruption, which is contrary to him; and the more you hate that, the more it would waste in you; for it is your love to it, that nourisheth it, and makes it thrive, and shoot up in you; In a word, your Belief must be stronger, that your corruptions may grow weaker, therefore give your mind to it as good at first as at last; Believe steadfastly in the Grace of God.  
9 Object. But I fear, if I should thus persuade myself, I should presume.  
Ans. Fear not that, you being rightly humbled, for that persuasion, that goes before sound Humiliation is presumption, but not that which followeth it; if you can attain to a grounded persuasion after, safe and good: to presume is to be persuaded, when one should not, not when he should; as now you should and ought, feeling the burden of your sins, God requires it of you, Matth. 11.28.  
10 Object. But there are a very few Believers; therefore I am afraid I am none of them.  
A. Few indeed, yet not because God is unwilling to save more, but because so few will accept of his proffer on his Terms; which if thou wilt, it's all one to thee, few or many.  
11 Obj. I fear I have sinned against the Holy Ghost, because I have often resisted that good Spirit, and gone against my Conscience.  
A. But thou wilt not renounce God's Truth, nor as an enemy maliciously persecute it, therefore hast not committed that unpardonable sin.  
2. Thou grievest forty resisting the Spirit, and wilt be more careful not to do so; how then hast thou committed that sin whereof one cannot repent, when thou seest, thou dost even now repent of it.  
12 Obj. I fear (if ever I had it) that I have lost it again, because I have not such Joy and Cheerfulness as I had at first.  
A. You cannot lose it, if you had it not before; and if you had it before, you cannot lose it, because its a thing that 
* 1 Pet. 1.5. and 9  cannot be lost; as for your Joy it is with you, as with the Church ravished most with Joy upon their first deliverance out of captivity, Psal. 126.2. and yet their deliverance lasted long after; or like the cripple, Act. 3.8. who upon his unexpected cure, shown greatest Joy at first, and yet he was as sound of his limbs long after.  
13 Obj. I fear I shall not be able to hold out, because Satan and my corruptions are so strong, and my Faith so weak (if I have any)  
Ans. God who hath begun the good work, will finish it, Phil. 1.6. and Christ is both Alpha and Omega, Rev. 1.11. not only the Beginner, but also the Finisher of our faith, Heb. 12.2. A living member of Christ cannot perish, unless he should perish with him, as the members of the body cannot be drowned without the head.  
14 Ob. O it is a difficult matter to believe truly.  
A. The matter of difficulty is most in the will, be you more willing, and it will be more easy.   

CHAP. 8. The main Lets to the getting of saving Belief in mere natural ones.  
THere are many Lets and Hindrances that keep men from getting of it, some of the Chief are these:  
1. Ignorance, not knowing what it is, how good, and how they ought to labour for it, such God swears, shall not enter into his rest, 
Psal. 95.10, 11.  because they know not his ways.  
2. Fear and Distrust, lest God will not give it them, though they seek it, whereby they do him no small dishonour, seeing he hath promised the contrary. 
Matt. 7.7.  Seek, and ye shall find.  
3. Spiritual Pride, and well-conceitednesse of themselves, 
We are all by nature as full of pride and selfeconceitednesse, as a bladder is of wind, but when we are pricked with the Law, we find ourselves empty and lank.  and their do; as he thinks scorn to beg, or be beholding to another, that hath of his own already; Every one that is (thus) proud in heart is abomination to the Lord. Prov. 16.5.  
4. Carnal Security, thinking their Souls are not in danger, nor will be persuaded of it; he that thinks not himself in any danger of death, will not use Physic to preserve his life; these are like Sisera fast asleep and secure, 
Judg. 4.21.  when Jael was ready to pierce his brains.  
5. Carnal Confidence, and trusting to their outward prosperity, because they thrive and far well in the world, in body and in outward Estate, therefore are confident their souls do so too; as if a Traitor in hold, finding good keeping, should be confident of a pardon.  
6. Sloth, and a lazy humour; whiles men, had rather be without it, than to take pains for the getting of it, and to remove such logs out of the way, as hinder them towards it; as one in a swoon that had rather go away, then be rubbed and struggled with, for the saving of his life.  
7. Delay, as men putting off so long the getting of a pardon (which they might have) that they are hanged before it come: thus many an one looseth the land of promise by lingering so long in the wilderness of sin; as the old Israelites.  
8. Presumption, which is not saving but deceiving Belief, false believing, where with Faith's room is taken up, that there is no Room for it to enter; these are they, that were never made so much as capable of believing by getting a broken heart, and yet believe and apply Christ to themselves after their own fashion, without any ground or warrant from God, nay, against his Word; They do not take Christ the Remedy, 1. in God's order, by being humbled first; nor yet 2. upon God's terms, viz. to be rid of their sins by him, as Act. 3.26. They that thus by presumption have falsely laid hold on Christ, it's an harder matter fare to make them loosen, and so take true and good hold of him, than those that have been ever fearing and doubting, and never yet apprehended at all; As one at point of being drowned, having taken fast hold of a Bulrush in the water, it's harder (his Senses being stonied) to make him let go, and take hold on a strong pole reached to him, then if he had taken hold on nothing at all.  
Carnal people are even shackled & fettered with these forenamed hindrances, and as it were with strong Chains held in; which if they get not lose from, they are bondmen to Satan still, no freemen of Christ, to wit, true Believers; for all their smooth and civil behaviour, wronging no body, paying every one their own, keeping their Church, and professing true Religion.   

CHAP. 9 Helps to saving Belief, for distressed Souls.  
THese helps are only meant for the afflicted Conscience, and for weak wavering one's; for to offer help to a dead man is lost labour, but to a weak man is a benefit; they are therefore for those humbled sinners in whom Faith is to be conceived, or is conceived (as CHAP. 5.) and come to the birth, but there is no power to bring forth in a sensible persuasion, which yet their souls long for, (more than any woman for her delivery) O say they that I had this assurance; that I could be so persuaded, (yea, some with many tears, thus expressing their desires) to whom, I say, consider  
1. God hath provided Christ a Remedy effectual for every poor distressed soul, that seeing and feeling its necessity, is truly willing and 
* As Chap. 5. Q. 4.  desirous to receive him, Isai. 55.1. Believest thou this? yes. Then also you see your soul is such a soul. yes. Therefore of necessity you must yield, that God hath provided him such a Remedy for your Soul: what say you to this?  
Ans. I am not able to contradict it; Go to then, now than you are persuaded, that God hath provided the Remedy to be effectual, even for your Soul in particular, and for the Salvation thereof, which is to believe, yea, the birth thereof.  
2. Are you unfeignedly desirous of Grace, the favour of God, and Salvation by Christ? Lord thou knowest I desire it with my heart: Well then, know that God is a thousand-fold more defirous of it, Ezek. 33.11. For thy desire is finite, his infinite, and if God be willing and you to, what should hinder? God and you are agreed upon it, therefore so it shall be.  
Object. The doubt is of his willingness, for I find willingness in myself to it.  
Ans. Do you believe you have deserved hell, because God's Word saith so? yes. Why then do you not believe, that Gods will and desire is to save you, seeing his Word saith so to; if it be true in one thing, it's true in another: Remember, If we (with humble and upright hearts) confess our sins, he is faithful and just to forgive us, 1 Joh. 1.8 so then he is willing to show you mercy; and that he can, you cannot doubt; if you think him Almighty, and seeing he both can and will, you must be persuaded so it shall be.  
3. Further consider, that in a yielding Resolution of an humbled Soul to God's proffer, and in an hearty desire is faith conceived (though not brought forth) as was showed CHAP. 5. Thus it is with you, therefore Faith is in you, though not seen, nor sensibly discerned of you, and seeing it is in you, needs must you think that Christ is yours, and that you shall be saved by him.  
4. To study much & often upon Christ, is a good help and means, to bring us to come to partake of him by Faith; for what our mind thinks much on, it is by degrees transformed into, if of worldly things into worldliness; if of heavenly, into heavenly-mindedness, if of Christ very much, into Christ at last; as that which lies soaking in fresh water, grows fresh; but if in salt water, it will grow brackish: We must not think to catch Christ swimming aloft, by superficial and slight thinking of him now and then; but must dive deep in serious study and deep meditation of him, as Eph. 3.18, 19  
5. You must bargain for Christ, and so you shall be assured that he is your own; the 
* Mat. 13.46.  Pearl must be bought, do then as the Buyer, 1. See you want the Commodity; 2. That it is to be had; 3. What a pleasure it would do you, and what a benefit to you to have it; 4. Thereupon take liking to it, to desire it; 5. Consider on what Terms, and at what Rate it is to be had, (for there is no having of Christ, but at God's Rate, you must so take him, or let him alone.) 6. Consent thereto to give God his ask and demands, viz. to give him your heart, to be all for him; to renounce your sins and sinful lusts, etc. If thus you consent to it, with good liking, the bargain is stricken up, Christ is yours; yea though, the whole be not performed in present, but an earnest laid down in true part of payment (for you must be in good earnest) and the Remainder from time to time continually afterward, viz. daily to part with sin, and your corruptions more, and to grow more holy, to give the Lord your heart, in loving and delighting more in him, and seeking of him, etc. yet the Earnest makes the Bargain, if in good Truth of heart you consent & begin these things. 7. Then take up your bargain and carry it away with you rejoicing, as did the Eunuch, Act. 8.39. now you may be sure that Christ is yours, having thus made the Bargain, unless you think God will fly from his bargain, and not perform; which fare be it from your thoughts. 
Num. 23.19.  He is not as man that he should repent.  
6. It is an especial help to believing to observe well the right grounds thereof, showed before CHAP. 6. and to take heed of the wrong grounds, which is when the humbled sinner looks to find something in himself, to persuade him to it, as the fruits of Sanctification, and Evangelicall Repentance, to forsake his sins out of love to God, etc. and is afraid, and dares not be persuaded he shall be saved by Christ, unless he find these first, which as they appear more or less, so he believes accordingly; but when this humbled Soul longing truly after Christ finds not (for that follows upon our apprehension of God's love to us by Christ) though faith be conceived in him, yet hath he no power to bring forth in a settled persuasion, nay, he is so stumbled, that in stead of drawing on to the persuasion of Faith, he is further set off from it.  
So then there are two ways in use with those that are honestly minded, thirsting after Christ, whereby they labour to bring forth Faith, in getting a true persuasion. The first is by pitching on the right grounds mentioned CHAM 6. whereto I refer you, not looking to any thing in themselves, any more than Preparation by sound Humiliation: The other way is when they look to find first some fruits of sound Grace, before they be persuaded of their Salvation by Christ, else think they should presume (but that's a great mistake) this is a further way about, and more uncomfortable, wherein also when they have wheeled about, perhaps a great part of their life, it must fall into the other way at last to.  
1. These the Temptor plays upon exceedingly, as if a man should let a young Tree lie above ground, and not set it in the Soil, till he first see what fruit it will bear, or as if one should be afraid, and refuse to eat, till he first feel some working and Effect of food in him.  
2. They that take the former way, shall thrive and grow more in a month, than the other shall do in a year, as a Science skilfully put into the Stock grows more in one year then another in three, that is not well set in, and besides often cropped to, though some sap in it.  
3. The latter way is full of continual uncertainty, perplexed with more cares, fears and doubtings; for as they find abatings and coolings, ebbs and flows, so doth their persuasion ebb and flow; If one be set forward in it one day, he will be set back again two for it; he is so cloyed and tired with thoughts of his own unworthiness, with fruitless fears and doubts, that he cannot apply himself to go on cheerfully in godly practice.  
4. They that take this latter way, hang longer in the Birth with pain and discomfort; yea, they put themselves to a great deal more pain than they need, Pain which shall not profit: 
Jer. 12.13.  whereas the former with more comfort are more speedily delivered, and to their great Joy bring forth Faiths true persuasion.  
Obj. To what use then serve sanctifying Graces and Fruits, the signs of our Salvation? are they needless?  
Ans. No: they are of excellent use, for they serve,  
1. To discover to men their Estate that they believe, for all that truly believe have these things undoubtedly upon their believing, but not before; they serve not to put the Sience into the Stock, that is, to set us into Christ, but to declare that we are in him.  
2. They serve comfortably to confirm us in Believing, not to bring us to believe; as love-tokens between friends, which are not the Ground of their first goodwill, but lively Demonstrations thereof, and so serve to confirm it further, as to this use serve the holy Sacraments.  
3. They are Faith's sunbeams (as the Sunbeams are to the Sun) whereby it hath its working and operation in us and by us to the glorifying of God.  
2 Object. Doth not the Scripture say, The unrighteous shall not inherit the Kingdom of God. Were it not folly then for me to believe I should be saved before I find myself such an one?  
Ans. Believe, and thou art righteous, for first thy Faith is accounted to thee for Righteousness; and Christ's Righteousness becomes thine; and secondly, by Faith thou partakest of inherent personal Righteousness.  
3 Obj. None shall be saved, but they that are sanctified, God's Word tells us; How can it then be safe or true for me to believe I shall be saved, till I see my Sanctification?  
Ans. It is true, you cannot be saved, unless you first be sanctified; but it's as true, you cannot be sanctified unless you first 
* Immundi omnes quos non mundat sides Christi. Aug. Enclir c. 75.  believe; and unless it be by this means you shall never be sanctified: Sanctification comes by Believing.  
2. You are as soon sanctified as justified, and you might as well object, Should I believe that I unjustified shall be saved? No; for in believing thou art justified; and so it is for Sanctification. But remember I have spoken all this while of the  sinner, sufficiently humbled and prepared at least for believing, whatever more he hath attained; I speak of no other, so understand me, and then you take me right.   

CHAP. 10. The seat or subject of saving Belief.  
THis is of some use, for one may the better find a good thing, if he once know the very right place where it lieth; the Seat and proper place of its abode and residence, I take to be the Soul, rather than any one particular faculty of it alone; for Faith shows itself, and its virtue in the several faculties of the Soul; as in the Will by accepting of Christ, in the Heart by trusting and relying on him, in the Understanding by persuasion, in the Conscience by Assurance: And I conceive it to be after this order thus: after that the understanding of a distressed Soul is enlightened to see a sufficient means [Christ] offered freely to him, than first the heart (if one belong to God) is affected therewith, and earnestly desires it, viz. whole Christ; here Faith gins, for this (in the humbled Soul) draws with it inseparably secondly an act of the Will, to wit, the accepting of it, (for whatsoever is desired, the will chooseth and accepteth of) it accepteth of it in making choice of Christ above all, and in Resolution to hold fast to him, and never to forgo him; then the work runs back again to the heart to rest and trust on him; thence to the understanding to be persuaded of our Souls welfare by him, thence to the Conscience, when as the party by a reflected act knows that he believes, that is, that he is persuaded truly, and so is assured of his Salvation, etc.  
Object. Rom. 10.10. With the heart man believeth.  
Ans. He saith not only with the heart; but the heart here is put for the whole Soul, as it is frequently in 
* Ezek. 36.26. Psal. 108.1. Job 38.36 1 Pet. 3.4. 1 Joh. 3.20. Isai. 6.10.  Scripture elsewhere; and that it is so meant here, appears by the contra distinction it bears to the mouth and outward man. ver. 9   

CHAP. 11. The immediate Effects following upon sound Believing.  
HE that hath it wrought in him, is presently brought as it were into a new world, and like as it was with Peter, when he was come to himself, after his miraculous deliverance out of prison by an Angel, loosed from his Chains, and passing through the iron gate, the case was much altered, and he in an Ecstasy. These Effects or gracious dispositions immediately follow in the true believer.  
1. True Love to God, which could not be before, for the apprehension of his love to us, kindles love in us to him, as a Spark or burning Coal lights the Candle, or sets the wood on flame: Now we love God cordially, more than one that should save our life: it appears thus:  
1. It makes us love him above ourselves, or any other; in that we see he hath done more for us than we could or would do for ourselves, or any other could do for us.  
2. To study how to gratify him, and to think what shall I render to the Lord? Psal. 116.12. and willing to be at cost and pains for him, and how to please him best.  
3. To love as he loves, and hate as he hates.  
2. Hatred of sin, not as before, viz. because our bane only; but because it's clean contrary to God, and his holy and pure Nature, for if we love one thing of necessity, we hate the contrary to it, thus loving sweet we hate sour, loving Light we abhor darkness, loving pleasure, we cannot abide pain.  
3. Godly or Evangelicall Sorrow, which is sorrow for our sins, out of love to God, and because they are offence and wrong to him, who is so infinitely good to us: It differs fare from worldly sorrow which was in Nabal, Ahab, etc. for that worketh death, 2 Cor. 7.10. but this life: and it differs from Legal sorrow for sin, which was in judas, for,  
1. That breaks the heart, but this melts it, as if the Icicles have the Sun shine on them, they must needs melt, and if Christ the Sun of Righteousness be rightly applied to the Soul, this melting Effect will undoubtedly follow in the heart, making it pliable to receive any gracious Impression.  
2. That is chief in time of Humiliation, for as Godly sorrow comes on, so the other wears out.  
3. That arises out of horror of Conscience, but this out of love of God and his goodness.  
4. That is only for the punishment, but this for the sin.  
4. Sound and sweet peace inwardly, which though it's not perfect, yet Consciences trouble is finely allayed, and it is better satisfied and finds more ease than before; as after the plucking out of a sting or thorn is more ease, yet not perfect riddance of all pain; Being justified by Faith, we have peace with God, Rom. 5.1. the sting of sin is the damning power of it, which upon our believing is plucked out and taken away. Rom. 8.1. hereupon follows ease in Conscience.  
Q. How may one know whether it be sound peace?  
Ans. If it follow a sound cure of the wound first made and felt in Conscience; for else it's but a still and secure Conscience, and like one that hath a thorn in his flesh, and he asleep, though he feel it not, the raging of it is as much and the danger greater, for so long he useth no means against it.  
5. Spiritual Joy, The God of hope fill you with all joy and Peace in believing, saith PAUL, Rom. 15.13. and my heart trusted in him, therefore my heart greatly rejoiceth, saith DAVID, Psal. 28.7. This is not natural Joy, rejoicing in things pleasing to nature; nor worldly Joy, in the things of this world, much less wicked Joy in doing evil, but spiritual; Joying in the Spiritual benefits and privileges of Grace, called Joy of the Holy Ghost, very like that new Song, which no man could learn, but they which were redeemed from the earth. Rev. 14.3.  
6. An holy Consecration or Resigning up ourselves wholly to Christ, Rom. 12.1. For if we believe truly that Christ gave himself to death for us, it will make us according to reason give ourselves wholly to him again; as in Marriage, very Reason requires a mutual giving of themselves each to other.  
Q. How?  
Ans. By making a Covenant in good earnest with Christ to be all for him, and not to be any more for the world, or for dearest Friends, or our own selves any further than will agree with our being for him.  
7. Love to the Godly, which before we could worst abide, as Paul newly converted cleaves hearty to those whom before he persecuted, Act. 9.19, 26. and as new kindred that come by Marriage, are much made on, being before but as strangers and of ordinary account: Faith in Christ and love to all the Saints go together, Eph. 1.15. Such now are called to us, Ps. 66.16. Come all ye that fear God, others are shaken off and sent packing, Psal. 119.115. Depart from me, ye evil doers; though before our greatest Companions.  
8. Unfeigned Wishing, and endeavouring of others believing, Act. 26.29. Rom. 10.1. because now (and not till now) we have true love in us to God, and others; for true Charity is a proper fruit of true Faith only; making us aim at the greatest good of others, that is of their Soul.  
These are some immediate Effects, or holy stir following instantly upon our quickening by Faith in Christ, in every one more or less, though not in all alike: wherewithal note, that Faith quickens, as soon as it is conceived, as in CHAP. 5.   

CHAP. 12. The Excellency of saving Belief.  
WHo is able to sound forth all its praise, whose Price is above the Pearls? yet to give a taste, It is more worth than the whole world, or any precious thing therein, yea, then Gold, 1 Pet. 1.7. we may say, Glorious things are spoken of thee, thou Grace of God, and (as the queen of Sheba of Solomon) thou exceedest the fame that we have heard: no money, or monies-worth can buy it if one have it not, and if he have it once, nothing can make him part with it.  
1. It is a defence against all evil, as against the Devil, it's a shield wherewith we quench his fiery darts, yea, a shield of Gods own making, Ephes. 6.11. and 16. so against the world, the victory that overcomes the world, Joh. 5.4. against sin and the flesh, They that are Christ's have crucified the flesh with the affections and lusts, Gal. 5.24. against men: 
Heb. 11.33, 34. etc.  It made David not afraid of ten thousands of people, Psal. 3.6. against the Creatures, the very Lions could do Daniel no manner of hurt, because he believed in his God. Dan. 6.23.  
Object. But sometimes they both hurt and kill the faithful.  
A. It is no hurt, though it seems so, Rom. 8.28. what hurt doth the Chirurgeon in lancing the flesh to cure an Imposthume and save the life? nay, they hurt not the faithful, though they kill them; for what hurt is death to a good man? so that Faith is a Coat of Male, and Armour of proof against all evil, yea spiritual also, as death of Soul, He that believeth in me shall never die, saith Christ. joh. 11.26. the curse; Christ hath redeemed such from the curse of the Law, Gal. 3.13. Condemnation there is none to such. Rom. 8.1.  
2. It is as all the five Senses to the Soul, It tastes and sees that the Lord is good. Psal. 34.8. It hears the Lord speak peace. Psal. 85.8. It smells the savour of Christ's good Ointments. Cant. 1.3. It toucheth Christ, and feels his virtue. Luke 8.46, 47, any one Sense is of much esteem, but all in one is of most excellent worth, such a thing is Faith to the Soul, and that Soul that wants it may be said to want its Senses.  
3. As the Soul is to the Body, that which keeps it alive, so is Faith to the Soul; nay more, for it keeps it alive for ever, that it shall never die more: What would men give for such a thing as would keep the body ever alive? how much better is this? It is as Salt that keeps the Soul from corruption, nay, which is more it fetcheth it again when before it was most odiously corrupted.  
4. It is a dear Friend indeed unto us, that will stand us more in stead, and do more for us then all our friends, than all the world, yea then our own father and mother, wife or husband, etc. It doth us many excellent Offices: It's as the hand to receive Christ, joh. 1.12. to help the hungry soul to food, and the thirsty Soul to drink, Isai. 55.1. to cloth the naked soul with the best Raiment, it puts the Lord Jesus on us, Rom. 13.14. It pulls out sin as a Thorn in the heart, Act. 15.9. and applies Christ as a plaster to the wound. All these offices it doth as a blessed hand.  
5. It helps us to every good thing. Whatsoever you shall ask in Prayer believing, ye shall receive. Matth. 21.22. so that if we want not faith, we cannot want any good thing.  
6. It is of that excellent virtue, that it turns all our Crosses and Losses into gain unto us, Rom. 8.28. if not one way, yet another; if not in one year, yet in another; that our losses shall be but as the letting out or loss of superfluous blood, for the gaining of more health and saving of life.  
7. It prevents time, and makes things future to be present, as an Optic Glass, that draws things near and presents them to the sense, that were a great way off before. Heb. 11.13.  
8. It is our Ballast in the dangerous Seas and waves of Temptations, that keeps us well settled; and from perishing by an unballast lightness tottering and reeling every way, 1 Cor. 15.58.  
9 This of all things is that for which God respecteth us; our wealth, beauty, wit, learning, honour may make us accepted of men, but it is our Faith only, that maketh God in love with us.  
10. It is like the Loadstone, for as that pointeth ever at the North, and hath power attractive; so Faith pointeth ever at Christ, for any thing the Soul needs: yea, draws him to the Soul.  
11. It is such an admirable thing, as Christ himself wonders at it, as we see in the Centurion, Mat. 8.10. we never find him wondering at Silver or Gold, or costly apparel, or goodly sights, no not at the Frame of Heaven and earth, but at this he doth: Oh then how good, how great a thing is true Faith! how rich a Jewel!  
12. It is our Credit and good report, Heb. 11.2, 3, 13. it pays all our soul's debts, that none can claim any thing. Rom. 8.33.   

CHAP. 13. The Necessity of it.  
SAving Faith is of absolute Necessity; not such a Thing as is convenient and useful as a good help, yet so as that a man may make shift without, like a Staff to a Traveler, this is not so; but as Legs and Eyes to a Traveler, without which is no travelling in the way to Heaven possibly.  
1. Without this we are destitute of all Friends, we have never a friend to help us, being forsaken of all, of God, of Christ, and the Creatures, for they take part with the Creator, and are Friends to none but his Friends.  
2. Without this all 
* such only materialitèr.  good works are lost unto us, as 1. Hearing Gods Word. The Word preached profited not them, being not mixed with faith. Heb. 4.2. yea, though we go never so fare, or hear never so often, with great pains, and no less cost. 2. The Use of the Sacraments, as the Israelites that did eat the same spiritual meat, and drank the same spiritual drink, sacramentally as we do, yet With many of them God was not well pleased. 1 Cor. 10.4, 5. for want of Faith. 3. Even Prayer is but prating and lying without this, Psal. 78.34, 36. and for all other works either of piety towards God, or Charity toward men, they are all but merely lost unto us, if we have not saving Belief within us, as it was with them that took pains in helping to build Noah's Ark, but perished themselves at last in the flood: or as they which take pains in digging, setting, & planting sere boughs of Trees, do but lose their labour and show their folly.  
3. Nay one cannot possibly do a 
* viz. Formalitèr.  good work without this, for without faith it is impossible to please God. Heb. 11.6. It being a Christians chiefest instrument, as the workman can do no work, if he want his principal Tool as Axe, or Hammer, etc. or if he do any thing, it will be but a Botch, that will give no good liking: therefore this we must have, and that of Necessity whatsoever shift we make for it, whatsoever it cost to get; or else it had been better for us, if we had never been born.  
Which seeing it is of such absolute necessity, it behoves every one to make as much speed to get it as may be.  
Quest. But may not one make too much haste to believe?  
Ans. Yes, if they overrun sound Humiliation, they make more haste then good speed, but if one have been sound humbled as was showed CHAP. 3. then let him make as much haste as he can to believe; for these Reasons:  
1. We cannot believe too soon, if we believe truly; we cannot make too much haste to obey God, who bids such believe. Matt. 11.28.  
2. God doth not stint us to any certain time of continuance, in the comfortless condition of Humiliation, so it be sound.  
3. Those Act. 2.37. and Lydia, Act. 16. and the Jailor, Act. 16.34. and the Eunuch, Act. 8.30. and Paul, Act. 9 and many others believed immediately upon the proffer: yea, God himself preached comfort to Adam and Eve immediately upon their Legal Consternation.  
4. One may be in danger of doing himself mischief in the Interim, out of horror before some spark of Believing bring light and comfort to prevent it.  
5. As to delay our repenting when God bids us is a great sin, so to defer our Believing, is no less, if not a greater sin.   

CHAP. 14. How to know whether we have this saving Belief or no.  
THe first way to know whether we have it, is duly to consider whether we be not of the number of those that have it not: Who are they?  
1. Gross ignorant ones, I mean such, who as they have not heavenly knowledge; so they desire it not, nor care to take pains for it, this is a blind Faith which cannot see to get into Heaven; Flaming fire is provided for such, 2 Thes. 1.8. if the Sun look into a dungeon it must needs be enlightened, so is Christ to the Soul.  
2. Lose ones, and such as are of profane life, who shall receive the same reward of Vengeance with the former in flaming fire at Christ's coming, because they obey him not now, 2 Thes. 1.8. Gal. 5.21.  
3. Worldlings, they are enemies to God. Jam. 4.4.  
4. Such as are mere Civil ones, in whom the Plaguesore of sin is but stricken in, not cured, but more dangerous: they cannot be saved. Matth. 5.20.  
5. Such as have not so much as historical Faith, viz. to believe that God speaks true in all points: as that giving is the way to have more, Luke 6.38. that we must not labour to be rich, Prov. 23.4. that Godliness is most gainful, 1 Tim. 6.6. that nothing is to be gotten by sin, job 33.27. that ill gotten wealth shall do us no good, Prov. 10.2. that a broken heart pleaseth God best, that to loathe ourselves is the way to have the Lord to love us, etc.  
6. Hypocrites, Mat. 24.51. contenting themselves with the forms of Godliness, but care not for the inward power and true efficacy of it: these have but a rotten heart skinned over.  
7. Such as make light of it, and think it is easily gotten without any great ado; they that slight it, want it.  
8. They that think it impossible to be got; these 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cowards are unbelievers. Rev. 21.8. who shall have part in the burning lake.  
9 Slothful ones, Prov. 19.15. that though they think it may be had, yet are so lazy, they will not take pains for it; remember Mat. 25.26. thou wicked and slothful servant.  
10. Presumers, who are like dreamers, Isai. 29.8. that have always thought they had it already, and therefore never went about the getting of it.  
11. Such as were never rightly humbled and broken hearted for their sins; the Grace of Faith, and Grace by Faith is given to none but the humble, 1 Pet. 5.5. The stouthearted are fare from righteousness, saith God, Isa. 46.12.  
12. They that content themselves with some flitting motions and vanishing flashes of desire after it sometimes; but being quenched with the world come to nothing, as the young man, Matth. 19.16.  
13. Entire Familiars and Associates with the ungodly; for they that give their heart to God's enemies, give it not to him, he wants it if they have it: David liked not such fellowship, Psal. 26.5.  
14. Ambitious persons, Christ saith, how can they believe? joh. 5.44. Here are 14. several forts of unbelievers (though professing the Gospel) if you find yourself of the number of any of these, you may easily know how it is with you for the matter of saving Faith, namely that you have it not.   

CHAP. 15. General Notes of Trial whereby to know it.  
I Hope none will be offended with me, for letting in more light into their hearts, to see themselves the better by it. Thus than you may know whether you have this saving Faith.  
1. If it hath something to show for that which it believes concerning your Salvation, that is some word or writing from God to prove it to you, as one that is confident of a State of Land, or sum of Money belonging to him, will have something to show for it.  
2. If you be willing to prove and try it yourself, 2 Cor. 13.5. and willing that any body else should try it, yea the Lord himself, Psal. 139.23.  
3. If there be a Spiritual Struggling and Conflict in you between the flesh and Spirit, not, that between Conscience convinced and will, as was in 
* Joh. 19.12. & 16.  Pilate, but that, between the part regenerate and unregenerate, as was in Paul, Rom. 7.22, 23. which goes with an hatred of the flesh, and love of the Spirit, holding with the Spirit against the flesh, as true a Sign of our conceiving Christ by Faith, as Rebekahs' struggling was of her Conception.  
4. If it grow, 2 Thes. 1.3. as a living Child, or Tree is known from a dead one by the growing of it.  
Object. I feel not a Growth and stronger Believing, though I much desire it.  
Ans. If you grow stronger in desire, and endeavour, than it grows stronger inward and in the Root, though not to sight.  
2. If it make you daily more conscionable and give you better warning of sin, as a Clock giving warning is known to go on, though you cannot see it move forward.  
5. If it gain by Opposition, and wax stronger by Resistance (as one by often wrestling grows more expert) and holds faster to Christ, as the Traveler being assaulted by stormy weather holds his Cloak the faster to him.  
6. If your End and Aim in believing, be (not to sin more boldly and securely, for then it's naught, but) to be able by that means to leave sinning, and only to please GOD in all things, than well & good.   

CHAP. 16. More special Notes whereby saving Belief may be tried, and known.  
DIstinctly thus; It may be known, first, by its 
* Antecedentia.  foregoers; and secondly, by its 
* Gonsequentia.  followers.  
For the first, if it be lawfully come by, viz. by good and lawful means, as God's Word and working of his Spirit, not by flattering Nature, self-conceit, etc. That Faith is but as a stolen thing.  
2. If it be well bred, that is both by Law and Gospel (as CHAP. 3. & 4.) things of the right breed, are of the right kind.  
3. If it were much longed for, and with difficulty obtained, as Hannah obtained her Samuel.  
4. If it came by way of bargaining for Christ, as CHAP. 9 was showed.  
For the second, it may be known by its Followers, as a Noble man by his Train and Reteinue; Nay, Faith may be more readily and easily known by the 
* A Posteriori.  Fruits and Effects following, then by 
* A Priori.  the Causes, and things foregoing (though this be the surer) but both together do best, as life by motion, fire by heat, the Sun by its Reflection on the wall, or in the water, a Seal by the print on wax may be as verily known, as if you look upon the things themselves: Now then besides those immediate effects of true Believing, mentioned CHAP. 11. it may be discerned by divers other, in time and afterward, as thus:  
1. It is a Living Faith, both because it hath Life and Operation in it Gal. 5.6. (It will 
* Si malè & non benè operatur mortua est. Aug. Enchir. cap. 67.  work for God and against sin) as also because it makes us alive to God, Rom. 6.13.  
2. It loves and desires the Word, God's Ordinances, and holy means. Psal. 84.2. because first it's begotten thereby (as a Child or young thing bears love to the breeders) secondly, they are nourishment to it, as we being hungry love our food.  
3. It makes a new Creature, purifying the heart, Act. 15.9. and plaining the life. Rom. 6.4. It makes them virtuous, knowing Gods will, temperate, patiented, godly, which before were contrary. 2 Pet. 1.5. they therefore that join not to their Faith, virtue, but vice; not knowledge, but ignorance; not Temperance, but intemperance; not Patience, but impatience; not Godliness, but ungodliness, their Faith is vain: and they not being new Creatures, are not true Believers; For Christ will draw all those his way in conformity after him, that partake of him; as the Loadstone will draw the iron after it that comes within the reach of its virtue.  
4. It works repentance, and abandoning of sin, for a true hold of Christ, will make us let go our hold of sin.  
Obj. There is sin in the best.  
Ans. Sin in the faithful is like an harlot beaten out of doors, which yet lies lingering in corners and out-roomes of the house, though detested and not endured in sight; but sin in unbelievers is like an harlot harboured and maintained in the best rooms, and delighted in.  
Faith makes us grudge sin any room in this house of Christ, whose house are we. Heb. 3.6. and this is Repentance.  
5. It will make one not content with thinking he hath it, but to be very desirous, and take pains to be sure and certain he hath it. 2 Cor. 13.5.  
6. It will work selfe-deniall in us; because we have given ourselves away to Christ now, (as the wife to her husband,) Rom. 7.4. 1 Pet. 4.2, 3. Selfe-deniall. First, in regard of God, for having, doing, suffering as he will, and not as we would ourselves; so Christ, Not as I will, but as thou wilt. Matt. 26.39. Secondly, in regard of our neighbour (in and for God) Rom. 15.2. in 
* Col. 3.13.  forgiving, for bearing, not doing them the least wrong, to do ourselves the greatest benefit, seeking and hearty desiring their good, as if it were our own, 1 Cor. 13.5. well requiting, though they ill-deserving.  
7. A true Touch of Christ by Faith will draw virtue from him as Luk. 8.46. Matt. 14.36. as to the health of their Bodies, so will it for the Soul much more; and for the working of a Cure thereon, it draws from Christ the virtue of Holiness; and the closer we stick to him, the more shall we draw from him, as a plaster, the closer it sticks, the more it draws.  
8. It makes us complain of much want in our Faith, and weakness in our Believing, out of a sense of unbelief in us, as a burden to us, as Mark 9.24. Lord help my unbelief.  
9 It desires more and more earnestly the Favour of God, and still better Assurance of it, and therefore will make us:  
1. Not to favour our selves so much in sin, which stands not with God's Favour.  
2. Not to be contented in any prosperity without it.  
10. To long more after the Sweetness of Christ, as Lovers that are agreed and contracted, long for the Marriage day, and the perfecting of their loves: and as a Child that hath once tasted the sweetness of the big, hunts more earnestly after it. Faith longs therefore for Christ's coming. 2 Cor. 5.28. Cant. 8.14. Rev. 22.20.  
11. It expels worldliness (from ruling in us) 1 joh. 5.4. with 2.16. Heb. 11.26. So as a true Believer cannot be a worldling (that is, to love worldly things more than Grace and Godliness) no more than he can be a judas; because Faith finds all-sufficiency in Christ; as jacob for his joseph, Gen. 45.28. so the true Believer for his jesus; he can be content to want all, so he have him.  
12. It exchades boasting of our gifts, good parts, good deeds; Rom. 3.27. For first, the more we perceive God's mercy and love to us; the more his Excellency and bountifulness appears, which will make us adore and reverence him in the more humility, as a great personage, the better he is known, the more he is honoured. Secondly, the more we comprehend his mercy and Favour, the more we apprehend our misery, standing in need thereof; which will make us the more humble.  
13. It works in us inward Spiritual Life, now Christ liveth in us, Gal. 2.20. and we in him, which may be known (as the natural life.)  
1. By the 
* Palpitatio cordis.  working of the heart, panting after God, Psal. 42.1. and by beating of the pulses in our regular motions of constant endeavours, and Holy Obedience, Psal. 50.23.  
2. By the Operation of the Senses, Discerning good and evil (effectually) Heb. 5.14.  
3. By breathing a spiritual and a sweet breath of Grace. Eccl. 10.12. Col. 4.6.  
4. By the motion of hand and foot, which move to God and for God in all holy Actions, contrary to the wicked man's speaking with his feet, and instructing with his fingers, Prov. 6.13.  
14. It cannot abide, but driveth out Hypocrisy (which serves not God for love, but for by-ends) for hypocrisy is all in feigning, but Faith is unfeigned, 2 Tim. 1.5. as contrary as light and darkness.  
15. It will not let us make haste, to use ill, or forbidden means to help ourselves, Isai. 28.16. Psa. 40.1. as it kept David from killing of Saul, to hasten into the Throne; for, believing in God will not make us go away from God; as to hasten by evil means is to run away from him, and we must be feign to come bacl again by Repentance.  
16. True believing obtains what it believes, viz. things for present, in present, Mat. 8.13. Things to come, in their due time, Matth. 21.22. so the benefits of Christ, as deliverance from the reigning power of sin, Rom. 6.14. Sanctification and Grace (as well as Salvation) dependence on God, sufficiency in him, patience, contentedness, etc. which if it obtain it's true, else false; for how shalt thou think thy believing thy Salvation shall bring thee that; when as thy believing thy Sanctification doth not bring thee this? nay, no more the one than the other, as the one is false, so is the other; how shall thy Faith prove true for another world, when it proves false in this? But if thy believing thy Sanctification brings thee this, then as certainly thy believing thy Salvation shall obtain that.   

CHAP. 17. The Degrees of saving Belief.  
THere is a weak believing and a strong, Examples many in Scripture of both, & 1 job. 2.13. Children and strong men. Weak  
1. In regard of knowledge, for the Faith that sees but dimly, believes but weakly in comparison.  
2. In regard of Application, apprehending weakly, as a palsy hand, that receives a gift, but with much shaking.  
There is also weak believing,  
1. In those that were never yet strong as a Child, that after becomes a man.  
2. Sometimes in those that have been strong, but now fallen weak, as a strong man weakened by some sore sickness; so David, Psal. 27. etc. with Bsa. 22.14. and so Peter.  
Strong Faith, some; but in regard of that which is weak, for elf there is some want and weakness in the strongest Faith, something lacking, 1 Thes. 3.10. with Chap. 1.7, 8.  
Things common to both, these are  
1. Sight and Sense of our sins driving us out of ourselves.  
2. High-pricing of Christ, and hungering after him, even whole Christ.  
3. Earnest prayer, daily.  
4. Use of good means out of good affection thereto.  
5. Discerning and lamenting some unbelief in us, with desire of strengthening: It is neither weak nor strong, nor any true believing at all, that wants these things.  
The difference between them is, weak Faith is,  
1. More troubled with quaking fears and doubtings.  
2. Sooner damped and discouraged when it is checked.  
3. Relies more on seeing and feeling, as it was with 
* Joh. 20.25.  Thomas.  
4. Hath less Experience, as it was with Samuel at first.  
5. Is in more danger of sinning, and so of sorrow, and is put more to its shifts.  
Strong Belief 1. Hath Known itself in former times very weak and much weaker than now: as 1 Cor. 13.11.  
2. Is fuller of Courage for God, as was Nehemiah Chap. 6.11.  
3. More constant in the holy course, as 
* 2 Sam. 6.22.  David being mocked by Michal.  
4. Hath a more undaunted apprehension of death, as Paul, Act. 21.13.  
5. It makes one of strength and ability to beget other Christians, as a man grown.  
If thy Faith be weak:  
1. 'Slight it not, for  from God is in it, (a small gift of a very friend must not be slighted) yea, a blessing is in it.  
2. Be thankful and acknowledge it, it's the way to have more, and as small as it is, it is more than thou canst be thankful enough for.  
3. Rest not in it, but get more, as one that hath weak diet, defence against danger, evidence for land, resteth not satisfied, but labours to be better provided.  
Object. Weak Believing will save me, if it be true.  
Ans. True; but with more difficulty and discomfort, as a crazy, or leaking vessel, that with much ado makes shift to get to shore, and that is all; but what fear and disheartment in the mean time?  
If thy Faith be strong,  
1. Be not highminded, but more humble, for thou art the more indebted to God, and the strongest may take a fall, and become weak as a Child; as a lusty man with a bruise by a Fall, may go halting to his grave.  
2. Despise not weak Believers, but bear with them, yea, bear them in your arms. Rom. 15.1. use them tenderly, as men do with their weaker lambs, bring them home, and lap them up: and as a strong man doth not scorn a little child, or kick it up and down, because its a weak thing; but dandles it in his lap.   

CHAP. 18. What we must do with saving Belief, when we have it.  
WE must be very careful to use it well, when we have gotten it, and that thus:  
1. Setting great store by it, not to blow it away at every word, nor pawn it for every Trifle, as it is too usual a Custom.  
2. Be very chary of it, not to wrong it in any kind; as Parents are tender and doile of their only Darling.  
3. Allow it good keeping, as an husband that hath all his means by his wife, will be careful of her, and keep her well: We must keep it as our life.  
Quest. How must Faith be well kept?  
Ans. Thus:  
1. It must be fed with holy means, Word and Sacraments, for as the body, if it want food awhile, grows weak and faint, so surely will Faith, if it want its spiritual Feeding: yea, it must be fed with the Word of God every day, specially, that provision we made at God's Market in his public Ordinance the last time, which we must by daily meditation and practice feed on, till new Supply come, hereby our Soul shall be satisfied as with marrow and fatness, Psal. 63.5.  
More principally our Faith must be fed with the Promises, and that every day; for which purpose, we must get a good stock and store of Promises, both concerning temporal things, and this present life; as also spiritual and eternal life, as the Book of God, like a rich Treasure, is full of both sorts.  
These I counsel every good Christian to cull out and get by heart, as he meets with them, to stand him in stead upon every Occasion, that he may be able to bring forth a special Promise to comfort his heart, and cheer his Faith, at all times, whatsoever Occasion happen; Oh, that more would be persuaded hereto, thus to do; they that have done so, have found by Experience how good it is, and that a Promise sometimes hath been better to them then all their Friends. Make a beginning then, get some principal Promises by heart, & though your stock be small to begin with, yet increase it, by gathering and adding still more to it, and so make use of any Promise, as each Occasion shall require, you shall find it a very great maintainer of Faith, and to keep it in excellent thriving case; Try, and you will say so.  
2. Join good works to your Faith, they that believe in God must be careful to maintain good works. Tit. 3.8. These strengthen Faith; as Children begotten and brought up by their parents at length are able to defend and maintain them, and become a stay unto them.  
3. Experience is a great help to Faith's good keeping, as David's Lion and Bear stood his Faith in great stead, when he had to do with Goliath: Make use of your former Experience you have had of Gods dealing with you. Psal. 77.5, 6.  
4. Examples of others that have believed, and how well they have sped, must be much thought on, Our fathers trusted in thee, (saith David) and thou deliveredst them. Psal. 22.4, 5.  
Yea, the weak Believing of some, and how they have overcome, it may hearten us much this way; One saith, THOMAS his doubting hath done me more good than MARY'S ready believing. 
Plus mihi prosuit dubitatio Thomae quàm credulitas Mariae. Gre. Mag.   
5. Keep a good Conscience, which is a great nourisher of Faith, and Nurse unto it. 1 Tim. 1.19.   

CHAP. 19 What we must do when it is wanting, and more of it desired: with Exhortation to all.  
1. LET every one for himself apply himself unto the means and manner of working thereof, showed in the beginning of this Treatise with a yeeldable heart: especially attend upon God's Ordinance the Ministry of the Word.  
1. Acknowledge God's 
* 1 Cor. 3.4.  Ministers his Instruments for it, yea being well persuaded, they are the parties God hath appointed (especially your own faithful Pastor) purposely to work Faith, or more of it in you.  
2. Acquaint them how it is with you for believing, as Act. 8.37.  
3. 
● Cor. 16.16.  Put yourself into their hands, to be ordered by them (having more skill than yourself) concerning your Believing, and how to do therein; as a sick patient puts himself into his Physicians hands for his body.  
And thus lie waiting at the pool of Bethesda for the stirring of the water by divine power.  
2. Let every one endeavour the bringing of others also to believe. joh. 4.29. and Joy therein, Act. 15.3. We account it a good and blessed work to help one into this, though a miserable sinful world; and therefore every one thinks himself beholding to the Midwife; how much better work is it, to help one into that other most happy and blessed world by believing?  
To conclude; let my Counsel be acceptable to three sorts of people.  
1. To those that were never humbled; Consider if your breath were but gone, you were in Hell; Be content therefore to suffer the pain of a broken heart (and to be cut to the heart, as Act. 2.37. now) rather than torment in hell for ever: as we see some are persuaded to be cut for the Stone, or searched of a wound, which else will cost them their life, and will not you be persuaded to endure this for your Soul?  
2. To those that are, or have been rightly humbled I say; to believe is to betake ourselves to a safe place, as the usual 
* Chasab.  Hebrew word signifies, and as David did, Psal. 57.1. Therefore fly with all speed to Christ, as the City of Refuge, to get into him. For if death, the Avenger of blood overtake you first, you are undone for ever. And know that when the distressed Soul, seeing its self pursued with sin and spiritual dangers, fears and flies out of its self to Christ, desiring to be sheltered under him, it is sure and safe.  
Object. But will not he refuse it?  
Ans. No. joh. 6.37. Psal. 9.9, 10. figured by the City of Refuge, to which the  flying for safety, could not be kept out.  
2 Object. May not an Hypocrite do so much?  
Ans. No: he only dreams of coming to Christ, but doth not so indeed; or else makes some flourish of coming, but comes not home to Christ.  
3. To those that believe in truth; I say, Cast not away your confidence, which hath great recompense of reward. Heb. 10.35. Holy Confidence is like a Garment which the Soul wraps itself in; the flesh and world go about subtly to steal it from us, but the devil with his terrible blasts of Temptation, to make us let go, or loosen our hold at least: but God bids us hold fast, for else the poor Soul will be naked and destitute. Hold fast therefore what you have. Rev. 3.11. Go on in this your Strength, you Saints of God; and the Lord be with you, and send you good speed to Heaven.  
FINIS.