A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

Preparation to Conversion; Or, Faith's Harbinger.

In a rare Epistle, writ by a Person of Quality before his death, to his surviving Friends. Shewing, That Satan prevails most by de∣ception of our Reason: That the beauty of Holiness and true Wisdom is unseen to the World: That ingrateful persons are as witless as wicked: Why most men hear the Gospel year after year, and are never the better: With wholsom instruction, to prevent destruction. All richly fraught with choise and pithy Sentences, Similitudes, Examples, Me∣taphors, Rhetorical and pointed Expressions. Which being thought by many worth the Transcribing at no small charge, is now committed to the Press by R. Young of Roxwel in Essex.

Much Respected,

IF you ask, Why I take this pains? Turn to Levit. 19.17. Heb 3.13. and you have there both my answer and war∣rant; for I do but supply with my pen, what I was bound to perform with my tongue. If for a President? Take that of Photian; who, when a Friend of his would have cast himself away, suffered him not, saying, I was made thy Friend to this purpose. And he that loves not such a Friend, hates himself. If why I have been silent so long? These are the only reasons: Want of courage, fear to displease; and lest you should think me to have had more Zeal then Wit, and more Religion then Discretion: A case too common; which makes me fear, that what our Saviour says Mar. 8.38. Whosoever shall be ashamed of me, &c. will prove a dreadful Text to a great many: For who almost does not make a very Idol of Discretion; and more fear the censures of men, then the displeasure of God? Men owe God some good will, but (like those Rulers, Ioh. 12.42.) they dare not shew it. They would please him, yet so as they might not displease others, nor themselves: Never considering, that he who bears with his Friends vices, makes them his own.

Now in case you shall (with those Gentiles Rom 10.20.) receive more good by it then you desire, admire the providence and free grace of God, who will shew mercy to whom he will shew mercy, Exod. 33▪ 19. Rom. 9.15. That little which Croesus learnt of Solon, saved his life: And had Pilate taken that fair warning his wife gave him, it might have saved his soul. Nor am I without hope to prevail with some of you; since Nathan wrought more upon David by one private parti∣cular Admonition, then all the Lectures of the Law could do for three ••arters of a year together. However it were happy for millions, were they so plainly dealt withall.

Wherefore be perswaded to hearken a while unto me, as you would 〈…〉〈…〉

will even refer the point to your selves to determine. As let me pro∣pound your case in the person of another, as the disguised Prophet dealt with Ahab, 1 King. 20. v. 39. to 43. Or as Christ dealt with the Priests, Scribes and Elders, Luke 20. v. 1, to 20. The case is this.

2 ¶ God in great love sent Sampson to deliver the men of Iudah from the slavish thraldom of their enemies; but they in requital binde him (in whom all their hope of deliverance lay) and deliver him up to those enemies that kept them under; to the end they might slay him, and still make slaves of them, Iudg. 15. Again after this, God sent unto their successors the Iews, his onely Son; to the end he might heal their diseases, feed their bodies, inlighten their mindes, and save their souls: And they in requiral of all, hate, revile, scourge and crucifie him; though in killing him, they did their utmost to split or sink the onely ship that could save them. Two rare and remarkable Examples!

Now tell me what you think of these blockish Iews: Were they more wicked, or witless, or ingrateful? I know you will answer me, You cannot tell; as the Priests, Scribes and Elders did our Saviour, when the conscience of their own guiltiness had stopt their mouths, Luke 20.1, to 8. Or if you do make a satisfying answer, it shall be like David's answer to Nathan's parable, wherein he pronounced sentence of death against himself, 2 Sam. 12.1, to 8. For it is your very Case, if you had but eyes, or the wit to see it. I mean all you, who any way misuse, or are ingrateful to your Ministers; whom God out of his infinite love hath sent to be your Deliverers from the grievous slavery and thraldom you are in, under Sin, Satan and Hell. I know you think your selves wise men, and Christians good enough; yea, what but your high thoughts and good opinion of your selves, hath brought you to become scorners of your Teachers and Instructors, and more of their godly instruction? As proud men are wont to admire their own actions, but to abate the value and derogate from the esteem of others; every whit as basely to vilifie other mens doings, as they over-highly prise their own, as Iulian observes.

Bnt consider it rightly, and this alone (could you be taxed with no∣thing but this) not onely shews you to be foolish and frantick, but so in∣grateful and wicked withal, as if your wickedness and unthankfulness did strive with Gods goodness for the victory; as Absalom strove with David, whether the Father should be more kinde to the son, or the so•••• more unkinde to the Father.

As what can you alleadge for your selves, or against your Pastors? Are they any other to you, then those three Messengers were to Lot, that came to fetch him out of Sodom, that he might not feel the fire and brimstone which followed? Gen. 19. Or then the Angel was to Peter, that opened the iron-gates, loosed his bands, brought him out of prison, and delivered him from the thraldom of his enemies? Acts 12.

3 ¶ What wrong do they do you? They beg and dig, they dig and beg; as that good Vine-dresser did, whose Mattock kept off the Masters Ax, Luke▪ ••▪ 8, 9. They beat their brains, they spend their spirits,

pour out their prayers, plot and contrive all they can to save your precious souls, (were you but willing to be saved:) They bring you the glad tidings of salvation; would furnish and endow you with the spiritual, invaluable, and lasting riches of grace and glory: They are content to waste themselves (like a candle) that they may give light unto, and bring others to Heaven, 1 Cor. 9.19. 2 Cor. 12.15. And do you, instead of honoring, respecting and rewarding them, hate, traduce and persecute them? This is not for want of ignorance: For you shew just as much reason in it, as if those blinde, deaf, diseased, possessed, distracted or dead persons spoken of in the Gospel, should have railed upon our Saviour for offering to cure, restore, dispossess, recover and raise them again▪ And had not they great reason so to do? For shame think upon it▪ For did you know and rightly consider, that you cannot be nourished unto eternal life, but by the milk of the Word; you would rather wish your bodies might be without souls, then your Churches without Preachers: You would not, like so many Mules, suck their milk, and then kick them with your heels.

But this most plainly shews, that you are so far from knowing the necessity and worth of the Word of life, that you do not know you have souls; which makes you as little care for them, as you know them. Otherwise, how could you make such a mighty difference between your bodies and souls? As had any of you but a leg or an arm putrified and corrupt, you would even give money, and think your selves beholding too, to have them cut off; Because it is the onely way and means to preserve the whole body. And if so, what love and thanks can be too much, that is exprest to them, who would (would we give them leave) pluck our▪ Souls out of Satans clutches, and bring us to eternal life? Nor can he ever be thankfull to God, who is not thankfull to the instrument or means by whom God does, or would do him good. Yea more, That man (I dare boldly affirm) cannot possibly have any interest is Christs blood, who is not forced with Admiration to say, How beautifull are the feet of them that preach the Gospel of peace, bring glad tidings of good things, and pub∣lish salvation! Rom. 10.15. Isa. 52.7. But to prove and cleer this, see both Examples, and Testimonies.

4 ¶ First, Examples. The Galatians are said to have received them as Angels of God, yea, even as Christ Iesus; and that to pleasure them, they would, if it had been possible, have pluck'd out their own eyes, and have given the same unto them, Gal. 1.14, 15. and thought it their duty, to communicate unto them in all their goods, Gal. 6.6. And likewise the Romans, Rom. 15.27. Yea, by the Apostles testimony, we that are con∣verted do owe even our own selves unto our spiritual Pastors, Phil. 1.9. and the like of other Churches: Insomuch that Luther (speaking of the Primitive times, and of Christians in general) says that so soon as the Gospel took root in mens hearts, the glad tidings of salvation by Christ was so sweet to them, that in comparison hereof riches had 〈◊〉〈◊〉 relish. And Acts. 〈…〉〈…〉 and ••.34, 35▪ 〈…〉〈…〉

same. And indeed, who ever knew what Conversion and Regeneration was; who hath tasted of the powers of the world to come, and enjoyed the joy of the Holy Ghost, and that peace of conscience which passeth all under∣standing? but would rather have their bodies want food, and the Firma∣ment want light, then that their souls should want that light and spiritual food of the Gospel, by which they are nourished and do live? For, far better be unborn, then untaught, as Alexander a meer Heathen could say.

That this is the one onely thing necessary, and which Believers prize above all, you may see by what holy David says of it, Ps. 27.4. & 84.1, to 11. & 119.103. One thing have I desired, &c. Oh how sweet is thy word unto me, &c. As turn but to the places, and see how he expresseth himself; for I may but touch upon things. And the like of wise Solomon Pro. 8.10. True, to you that are strangers to, and utterly unacquainted with these soul-ravishing enjoyments, these things will appear impossible; as the like did to Nicodemus touching Regeneration, Ioh. 3.4. and to that multitude of Iews touching Stephens vision, when he told them how he saw the heavens opened, and Iesus standing at the right hand of God in glory: Which they were so far from believing, that it made their hearts brast for madness, to gnash their teeth, stop their ears, cast him out of the city, and stone him to death, Acts 7.54, to 60. They could not possibly believe, that he should see what was hid to every one of them.

But this I can assure you, (even you my friends) beyond all excepti∣ons; That if ever the mask of prejudice be taken from before your sight, or if your eyes shall be opened before you drop into Hell, you will have other thoughts of these things, and so of the Publishers of them, and be clean of another minde, yea, you will loath what you now love, and love what you now loath. Yea, I dare refer my self in this case to the very damned in hell: For what else made Dives, being in those torments, desire Abraham, that one might be sent unto his brethren from the dead, to give them warning, and to acquaint them with his success, but the alte∣ration of his judgment? And you, know how that Reprobate Balaam wish'd to die the death of the righteous; though for the present he pre∣ferred and loved riches and honor before and above his soul. But,

5 ¶ Secondly, see precepts and testimonies to confirm it. Are we not commanded by the Holy Ghost to have them in singular love, and count them worthy of double honor for their works sake? 1 Thes. 5.13. 1 Tim. 5.17. Yea, the Apostles words are not only, Let them that labour in the word and doctrine be accounted worthy of double honor; but he adds, He who preacheth the Gospel, should live of the Gospel, 1 Cor. 9.7, to 15. saying also, Let him that is taught in the word, communicate unto him that teacheth in all his goods, Gal. 6.6. Yea, if any man (saith he) does not communi∣cate, and communicate in all his goods, God is not mocked, v. 7. So it falls, and I fear it falls heavy on many amongst us. Again says the same Apostle, If we have ••own unto you spiritual things, is it a great thing if 〈…〉〈…〉 that they which

minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar, &c. v. 13, 14. Again, does he not say, that our debt and duty (he terms it not benevolence) to our Spiritual Pastors is such, as that we owe unto them even our own selves, Phil. 19. with a great deal more of the like, that he may meet with mens carnal reasonings in this case, which are not a few, 1 Cor. 9. All which is New Testament too, if obstinacy would permit men to take notice of it.

Thus you see how you ought to esteem and reward your Ministers▪ and how Believers do, and have done. Whereas you, (as if you were Antipathites to all wisdom and goodness) hate, revile, slight, rob and per∣secute them. Are you not ashamed of it? does it not make you trem∣ble? yea, is it not enough to make you despair of ever finding mercy at the Throne of Grace, or of having Christ your Redeemer and Advo∣cate? to whom, and for whose sake you do it, as I shall suddenly shew.

But you will say (for want of acquaintance with the Word of God, and your own hearts; as every Natural man is as great a stranger to his own heart, as Hazael was, who could not be perswaded by the Prophet that he should commit such abominable wickedness, as a while after it fell out;) That you neither hate, nor persecute any one of them.

To which I answer: What then makes you so spightful, in spitting out your spleen against them, when you but hear a Minister mentioned▪ What makes you so frequent in slighting, scorning, and scoffing at them where ever you come, and in all companies? What makes you pick so many holes in their coats, finde so many faults with them, raise so many objections (if not lies) against them; that nothing they either do, or deliver, can please you? As how many of your cavils and ex∣ceptions could I reckon up, that I have heard from your own mouths, if I would foul Paper with them? Yea, I could give you a large List of instances, and in your own expressions: But they are so trivial, barbarous and base, that I am ashamed to nominate them; and no less unwilling, lest I should arm other mad men with your weapons.

Now do but lay aside dissimulation, and speak the naked truth; and then say, whether all this proceeds not from an ••eart full fraught with enmity and malice against the Ministery, even for the very graces of Gods Spirit that shines in them? As it fared with that Councel of Priests, Scribes and Elders touching Steven, Acts 6.15. & 7.54. Do but examine your Consciences well, and you will not deny it.

6 ¶ Again, what makes you that are so civil in other cases, so uncivil, as not to afford them of all other men the common Title of [Master such an one] which you will not deny to a very Cobler? Can you tell me? No, I dare challenge the strongest brain'd Achitophel,

or the most fluent Tertullus amongst you, to yield a wise reason there∣of: except that which God hath set down, Gen. 3, 15. I will put enmity between the seed of the serpent and the seed of the woman.

But further to convince you, answer me another question: What mak••s you to detain their dues from them, and not pay them a penny except you be forced to it? Or if you do for your peace or credit sake, any thing is thought too much for your Minister; and what you part with, is drawn from you as so much blood from the heart. And then also you will basely asperse him; at least you will alleadge one thing or other to save your purses; as, He had not my voice nor consent when he was chosen; or, I hear at other Churches, and come not at him; or, I like not his preaching, or the like: As any thing shall serve, to save your silver, and to forestal you with preiudice, and make you resolve against your own Conversion: For what is this, but to pick straws, as it were, to put out your own eyes withal?

Yea, many they be, that will pretend conscience (forsooth) that they may rob their Minister; and alleadge, That he hath taken Degrees, is Ordained, He is a Black-coat: Or rather which is the same in effect, He is a conscientious Pastor, or Sheperd of Christs sending, and not an ••ntruder.

But lest what hath been said should not prove sufficient; how basely will you calumniate him that but takes his Dues, especially of a poor body? Ministers, more then all the world besides, must take a testern for a shilling. And not he alone shall suffer, but all these Church-men (say you) are so covetous, that they never think they have enough: when they have scarce enough to fill the bellies of their own families. All which not onely argues you as brainless as beasts, but proves you to be as full of the serpents enmity, as the egg of a Cockatrice is full of poyson.

Thus every, or any thing shall serve their turns, that study quarrels: Even as a crooked stick shall serve to beat a dog, when a straight one can∣not be found.

Now lay all together, and tell me whether this argues not hatred? if not, what can? For love (as the Apostle witnesseth) suffereth long, it is kinde, charitable, envieth not, doth not behave it self unseemly, seek∣eth not her own, is not easily provoked, thinketh no evil, rejoyceth not in ini∣quity, beareth all things, enduret•• all things, 1 Cor. 13. Yea, love is so far from finding faults where are none, that (as wise Solomon hath it) it cover∣eth or passes over all sins, and will not see them, Prov. 10.12. So that if you loved the Ministers, as you will pretend you do, you would deal by them, as the people did by Vlysses; whom they so applauded for the acuteness of an ingenious minde, that they spared to object unto him his bodily deformities; Or if any one did shew the least malignity towards him, that person was branded for a notorious wicked man, as Homer relates. And to speak rightly, we need say no more of a man, then — He is an Enemy to his faithfull Pastor; that is enough to brand him: Nor can there be a greater argument of his being of the brood of Cain,

Haman, Eliah, Michol, Doeg, Shimei, Ahab, Rabshekah, Tobiah, Sa••∣ballat, Pashur, Zedekiah, Elymus, Herodias, and their fellows, then the hatred of good Ministers. For such men would do the same to Christ himself, were he their Minister. There was never any so innocent or vertuous, to whom such Belialists took not exceptions; because they are as deeply in love with vice, as others are with vertue. Yea, whom all men commend, you have some Thersites will take occasion to blast. I'll give you an ear-mark to know such a one by: whereas one of the modester sort will alledge, his Minister is a Presbyterian, or an Inde∣pendent, or a Royalist; this overgrown Toad will object, that he is a Roundhead; the meaning whereof is, a Religious, Godly, Conscienti∣ous man.

7 ¶ But perhaps this is not your case. Suppose it be not; yet what I have before convicted you of, is sufficient to prove you a souldier be∣longing to that great Red Dragon, that fighteth against Michael and his Angels, Rev. 12. Who, when his hands are bound, casteth a flood of re∣proaches out of his mouth against the Church, and the remnant of her se••d which keep the commands of God, and have the testimonies of Iesus Christ, v. 15, 16, 17. But you are not at all versed in Scripture; therefore we'll come to Reason, and therein answer me a few questions.

Do you do by the Ministers as you ought, or as you would be done by? Would you, when you have discharged your duty and conscience to the utmost of your endeavour, have ill constructions made of your best actions and intentions? be rewarded with the greatest evil, for the greatest good; and the greatest hatred, for the most superlative love? (For, love to the soul, is the very soul of love) Is this an evidence that you have them in singular respect for their works sake? Is this to re∣ceive them as an Angel of God, yea, as Christ Iesus? Is this to make them partakers of all your goods, and to be willing to pluck out your own eyes, and to give them if need were, as God commands, and as the godly have been willing to do? I think not.

Indeed, if you may be your own Judges, you will (during the time of this your prejudice) think all but little or nothing. But if the Word of God be consulted with, it will be found persecution in the highest de∣gree: Like that of Ahab and Iesabel to Elias; or that of Herod and Herodias to Iohn Baptist; or that of the Iews, Scribes and Pharise•••• against our Saviour: for they did but express their utmost spigh•• to Gods Messengers that came to save them; and so do you. And this is a sure rule: He that now under the Gospel shews a spightfull and a mali∣cious minde to a godly zealous Minister; if he had lived in Christs dayes, he would have been ready to have driven the first nail into his body, and rather have been for Barrabas then Iesus. And God measures what we do, by what we would do, whether in good or evil. Thoughts and Desires, in Gods account, are good and evil works▪ Neither does 〈◊〉〈◊〉 punish or reward any thing but the Will.

Again, whereas you think not Tongue-taunts to be persecution; 〈◊〉〈◊〉

shall one day (if you go on) hear it pronounced so, in your Bill of In∣dictment. Ishmael did but flout Isaac, yet S. Paul saith he persecuted him, Gal. 4.29. God calls the scorning of his servants by no better a name then persecution. Cham did but scoff at Noah, yet that scoff brought his fathers curse upon him, and Gods upon that. Even the serpents hissing betrays his malice. Those two and forty little children (though but children) were devoured of wild Bears, for only scoffing at the Prophets bald head, 2 King. 2.24. A small matter, if Sensualists may be Judge. But whatever you conceive of it, let all, even heart and tongue-persecution be as far from my soul, as my soul from hell. For assuredly, God will one day laugh you to scorn, for laughing his to scorn; and at last despise you, that have despised him in his Ambassadors.

8 ¶ Again, you think it nothing, or no great matter to detain the Ministers maintenance. But look narrowly into it, and you shall find it to be theft, sacriledge, murder, yea soul-murder, and that in the highest degree: For you rob the Minister of what is as due to him, as any land of inheritance is to the owner. You rob God of his Tythes, offerings, &c. which he accounts most abominable; as you may gather from the many complaints and threatnings which God throughout all the Old Te∣stament utters touching it. For which see only Mal. 3.8, 9, 10, 11. & 1.7, 8, 13, 14. Hag. 1 & 2 chap. Hereby you make your selves guilty of murder: First of murdering your Pastors body and whole family; for if all should be of your mindes, they should starve. Secondly of your own, and all the peoples souls, as much as in you lies: For how should your Pastor feed your souls, if you feed not his body? how should the lamp burn, if you take away the holy oil that should maintain it? and in case it burn not, there will be but a dark house. Men would have fire kept in the Sanctu∣ary, but allow no fewel; they would have the lamp burn, but without oil. But how do they serve Christ & themselves, in so serving their Ministers? To take away the Provante from the Army, is to betray it to the Enemy.

And indeed, if you might have your wills, or if others were of your mind & temper, there should be no Preaching at all, no souls saved, all go to hell. For, to expect that Ministers should preach without maintenance, yea good maintenance, (for to furnish them∣selves with Books only will cost more then a little) is as if you should shut a Bird into a cage, give her no meat, and yet bid her sing. It amazes me to think how unreasonable and base most men be: They will bestow more upon their very Hair in a moneth, or upon the Smoke of a needless Indian wanton Weed in a week, then upon God and their souls in a whole year. And were it not most just with God to take away our faithful Ministers from us, when we so ill intreat them, and so unworthily reward them? yea, since we love darkness more then light, may not God justly leave us in the dark? and bring upon us a famine of Preaching, who would bring a famine upon the Preachers, by purloining the maintenance of his Ministers? It is but just with God to take away the lamp from that Nation, which hath taken away the holy oil that should maintain it. But it is a true ob∣servation, Sacrilege is the greatest theft, yet of it men make the least conscience••▪

But lastly, You make your selves not only guilty of persecution, theft, sacrilege, of murdering bodies and souls, of provoking God to send a famine of his Word, and the like, but you become by it guilty of high treason against God, in thus using his Ambassadors, and a∣gainst Christ and all his members. For besides that all the disgraces and wrongs that are done to Christs Ministers, redound to him; and he that ••raduceth, or any way wrongs a Minister for the discharge of his place, his envy strikes at the Image of God in him,

as a world of places prove: So the very root or spring of this their spight and enmity against the Ministry, is an inbred enmity and hatred against God himself. As when Satan slew Iobs sons and servants, his malice was against Iob; Or as when Saul darted a spear Ionathan, his spight was against David.

And accordingly, God takes what is done to his messengers, as done to himself; as in that case of David sending his Ambassadors to the King of Ammon, 2 Sam. 10.6, 7. They have not cast thee away, says God to Samuel, but they have cast me away, that I should not reign over them, 1 Sam. 8.7. You are gathered together against the Lord; and what is Aaron, that ye mur∣mure against him? Numb. 16.11. and the like Exod. 16.7, 8. Luke 10.1••. Ioh. 15.23, 24. Ioh. 7.7. He that despiseth you, despiseth me, 1 Sam. 17.45. Isa. 37.23. Saul, Saul, why persecutest thou me? Acts 9.4. Rev. 16.9.11. Psal. 89.23.

9 ¶ Which being so, how does it behove you to look to your selves, and bewail this sin, this horrible and desperate sin! Was there ever any that was stout against the Lord and prospered, as Iob speaks, Iob 9.4. When the Pitcher contends with the Rock, straw with the fire, it is easie to judge who will come by the worst. And certainly, if most men were not both blinde and mad, they would more respect the Ministry: For if I understand any thing of the Word of God, or know what rectified reason is, there is not a sin in the Nation that so hinders the blessings, or pulls down the judgments of God upon us, as does this very sin. And yet it is not more provoking, then it is a common sin. How it will be answered to their Lord and master at the great day, I tremble to think: Can you answer it then with flashes of wit, or carnal reasons, as you do now? I beseech you look to it. Nor is our love, or hatred to God any way better known, then by our respect to, and usage of his Ambassadors. Lip-love is but lying love. If you love me, keep my commandments, says our Saviour, Ioh. 14.15. Wherefore let my counsel be acceptable: Break off your sins by repentance, kick no more against the pricks; Refrain your selves from these men and let them alone, lest ye be found even fighters against God, Acts 5.38, 39. Nor will it ever repent you, if you come in Heaven, that you were stopt in this your way to destruction. Yea, let the consideration of what you have already done, make you sink down with shame, and tremble for astonishment to think, that notwith∣standing you have been so many years in arms against your Maker and Re∣deemer, and most spightfully and maliciously persecuted his Ambassadors that came to rescue you from the subtlery and slavery of Satan, that bloody devouring Dragon, and vowed enemy of all mankinde: yet God hath no taken the advantage of casting you into Hell, but of his never enough admired mercy hath spared you to this hour! whereas he might most justly have prevented all, in sending you body and soul into everlasting tor∣ments, when you were but a span long. For know this, that we need no more to condemn us, then what we brought into the world with us. Yea, we were condemned, so soon as conceived: And that you and I are not at this present frying in Hell-flames, never to be freed, no reason can be al∣••••adged, but O the depth!

Wherefore take heed in time, and as you tender the good of your own souls, defer not a minute; but study and bestir your selves how you may make your peace with God. Yea, do it while the yerning bowels, the bleed∣ing wounds, and compassionate arms of Iesus Christ lie open to receive you▪ whiles ye have health, and life, and means, and time to repent, and make your peace with God. As you tender, I say, the everlasting happiness and welfare of your almost lost and drowned souls: As you expect or hope for grace, or mercy, for joy and comfort, for heaven and salvation, for endless bliss and glory at the last: As you shall escape the direfull wrath of God, the bitter doom and sentence of Christ, the never dying sting and worm of conscience, the tormenting and soul-scorching flames of Hell, and everlasting separation from Gods blissfull presence, abjure and utterly renounce this accursed sin. Oh, get an interest in Christ! For till we become members of his mystical body by regeneration and a lively faith; we (even the b••st of us) are as Traitors condemned to suffer eternal torments in Hell-fire, ••e∣ing onely reprieved for a time. O bless God all the dayes you live, yea, to eternity, that the gate of mercy yet stands open!

10 ¶ But withal take hold of the opportunity before the Draw-bri••ge be taken up, lest you never have the like again. Do not dally with God and your own souls; for if this warning be slighted, never look for the like▪ For warning (such a warning) not taking, is a certain presage of destru∣ction, Pro. 29.1. & 1.24, 25, 26. The sons of Eli would not hearken un••••, nor obey the voice of their Father: why? because (saith the Text) the Lord was determined to destroy them, 1 Sam. 2.25. I know, saith the Prophet to Amaziah, the Lord hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsel, 2 Chron. 25.16, 20. Whereas contrarily the Ninevites by hearkning to Ionah; and those very murtherers of the Lord of life, by listening to Peter, were converted and saved, Acts 2.36, 37.

O take heed of preferring your own carnal reason before the written were of God: And that what is spoken of Babel, may not be verified in you; We would have cured him, but he would not be cured: lest you be given to de∣struction as she was. What sayes our Saviour? This is the condemnation (no•• like this) that light is come into the world, and men love darkness rather th•••• light, because their deeds were evil, Iohn 3.19, 20. Indeed, if you will ra∣ther beleeve Satan, or his sollicitor the Flesh, or be led by the perswasions of your own flattering heart, which is deceitfull above all things, and most despe∣rately evil, Ier. 17.9. No marvel you should be deaf to all hath been said, 〈◊〉〈◊〉 thinking your selves already good enough, and then farwel all hope of being better: For the opinion of mens being wise, and good enough, is the sole and onely cause of their being no wiser, nor better. Yea, therefore are millions Christians in name onely, because they think themselves Christians indeed. And who is there in all this Nation, that thinks not himself a Chri∣stian? though they are able to yeild no reason except this; They are neither Turks nor Iews, nor (which is worse then either, as they suppose) Round∣heads. A strong argument, I promise you, able to move the gentlest s••le∣〈…〉〈…〉

i•• this. Yet all the reasonings of Carnal men are thus weighty: As let me give you a few instances.

11 ¶ They will say, they love and ••ear God as they ought: when what he commands, they do the contrary; are flint unto God, wax to Satan; have their ears always open to the Temper, shut to the Maker and Redeemer▪ when they are Traitors to him, and take up arms against him. A good sign they serve God and Christ, when Satan, the World and the Flesh have more command of them: when they so far are from loving and serving him, that they hate those that do it, and that for their so doing; and from fear∣ing him, that they more fear the worlds scorns, then his anger. They will in like manner pretend they love Christ that died for them, when they hate all that resemble him in holiness. They are Christians in name, when they will scoff at a Christian in deed, and are enemies to the cross of Christ: Love a form of godliness, but hate the power of it. They will do what God for∣bids, yet confidently hope to escape what he threatens: will do the Devils works, yet look for Christs wages: Expect that Heaven should meet them at their last hour, when all their long-life they have gallopped in the beaten road towards Hell: Expect to have Christ their Redeemer and Advocate, when their consciences tell them that they seldom remember him but to blaspheme him, and more often name him in their oaths and curses then in their prayers: Will persecute honest and orthodox Christians, and say they mean base and dissembling Hipocrites; think they do God good service in kil∣ling his servants, Ioh. 16.2. as Paul touching Stephen, and the Iews touch∣ing Christ: Boast of a strong faith, and yet fall short of the Devils in be∣lieving, Iam. 2.19. These are some of their syllogisms or arguings; I could even tire your ears with the like. But what doting, blockish and brain-sick Bedl••m-Positions are these? Could rational men ever argue in this manner▪ had not the God of this world blinded their eyes, that the light of the Gospel of Iesus Christ should not shine unto them, 2 Cor. 4.3, 4. 2 Thes. 2.9, 10. Did not their deceitfull hearts damnably delude them, as in that case of Leah, Gen. 30.18. and of Saul, 1 Sam. 23.7.21. and of Micah, Iudg. 17.13. Turn to the places, for they are rare to this purpose. If this be Reason, it is Reason frighted out of its wits: Yet this is every wilfull sinners case, yea of every unregenerate man in some measure: As I'll but give you an in∣stance more to clear it.

You shall have them maintain with incredible impudence, accompanied with invincible ignorance; That if a man make scruple of small matters, or of those sins or sinfull customs which they allow of, and will not do as they do, That he is over-precise: Though they may as soon finde Paradise ••word Hell, as any Text in the Bible that makes for loosness, or against circumspe•••• walking. Yea, who would dream that so gross blockishness should find har∣••or in any reasonable soul, as to think that God should like a man the worse for his being the better, or for having a tender conscience; or look for 〈◊〉〈◊〉 fear, reverence, and obedience from his servants, then we do from our servants▪ And yet the same men will grant, that a servant can never be too 〈…〉〈…〉

Natural men are blinde to spiritual objects, as the Apostle speaks 1 Cor. 18.20. & 2.14. and so no more fit to judge of them, then blinde men a•• fit to judge of colours. And hence it is, that they have the basest though•• of the best men, making ill constructions of whatsoever they speak or do as the Scribes and Pharisees dealt by our Saviour. Until we are bor•• again, we are like Nicodemus, who knew not what it was to be bor•• again, Iohn 3.4. Until we become zealous our selves, we are like Fest•••• who thought zeal madness, Acts 26.24. Until we be humble our selves we are like Michal, who mocked David for his humility, and thought hi•• a fool for dancing before the Ark, 2 Sam. 6.16. For, to carnal-minde men, all Religion seems foolishness, 1 Cor. 1.18. It faring between th•• Sensual and Spiritual, as it does between Youth and Age: For as Youn•• men think Old men to be fools, but Old men know the Young to be fools so Worldlings think the Religious fools, but the Religious know them to be fools, because they have had the experience of both conditions; 〈◊〉〈◊〉 the old have been young, but the other are utterly unacquainted wit•• what they see and know. Besides, the one make the Word their rule i•• every thing; for they live, and believe, and hear, and invocate, and hope and fear, and love, and worship God in such manner as his Word prescribes▪ The other do all as the flesh leads them, and according to the customs an•• rudiments of the world.

12 ¶ Now lay all together, and you will think it no whit strange, tha•• notwithstanding their condition is so miserable, they should yet be so jo••cund, confident and secure, that they should neither be sensible of their present condition, nor afraid of future Judgment. Security makes world••lings merry; and therefore are they secure and merry, because they are ignorant. A Dunce (we know) seldom makes doubts; yea, a Fool (say•• Solomon) boasteth and is confident, Pro. 14.16. Ignorance is a veil or curtain to hide away their sins. Our knowledge, saith one of the Learned, dot•• but shew us our ignorance: And Wisdom (says another) is but one of man•• greatest miseries, unless it be as well able to conquer, as to discern. The next thing from being free from miseries, is, not to be sensible of them▪ Erasmus could spie out a great priviledge in a blockish condition; Fool (saith he) being free from ambition, envy, shame and fear, are neither troubled in conscience, nor macerated with cares. And Beasts, we see, are not ashamed of their deeds. Where is no reason at all, there is no sin where no use of reason, no apprehension of sin; and where no appre••hension of sin, there can be no shame. Blinde men never blush; neither are Worldlings ashamed, or afraid of any thing; because for want o•• bringing their lives to the rule of Gods word, they perceive not when they do well, when ill. The Timber not brought to the Rule, may easily appear straight, when yet it is not. Whereas every small sin, to a holy and re∣generate man that weigheth his sin by the ballance of the Sanctuary, i•• very grievous, and disturbeth his conscience exceedingly.

Besides, the Regenerate know, that the very end for which they were 〈…〉〈…〉

••reator & Redeemer. They remember also, that they bound themselves by 〈◊〉〈◊〉 and promise in their baptism so to do. Whereas these brainless and ••ruitish men never once consider what they came into the world for, nor what ••ill become of them when they depart hence: Only their care is, that they ••ay eat, drink, play, sleep and be merry: Whereupon they spend their ••ays in mirth, and suddenly they go down into hell, as Iob speaks, Iob 21.13. ••or, like men sleeping in a Boat, they are carried down the stream of this World, until they arrive at their Graves-end Death; without once ••aking to bethink themselves whither they are going, to Heaven or Hell.

I grant, that in their long sleep they have many pleasant dreams. As 〈◊〉〈◊〉 instance: They slumber, and suppose themselves good Christians, true Protestants; they dream they repent them of their sins, and that they ••elieve in Christ; they dream they have true grace, that they fear, and ••••ve, and serve God as they ought; they dream they shall go to Heaven ••nd be saved: But the truth is, all their Religion is but a Dream, and 〈◊〉〈◊〉 is their assurance of salvation. They have Regeneration in conceit, ••epentance and Righteousness in conceit; they serve God well in con∣••eit, and they shall go to Heaven only in conceit, or in a dream; and never ••wake, until they feel themselves in a bed of unquenc••••••se flames. ••either did pure and naked Supposals, ever bring any man to eternal ••ife.

13 ¶ Which being so, and that with the greatest part of the World: ••ow does it concern every one of you to try and examine your selves, ••hether it fares not so with you; and to mistrust the worst of your ••••lves, as all wise and sound-hearted Christians do; as you may see by ••••e Apostles, Matth. 26.22. even every of them was jealous of himself, ••••d examined his own heart, though but one of them was guilty of that ••••ul sin which Christ spake of.

Now if you would examine your selves but by those marks I have ready given you, you may easily see whether you are the men guilty 〈◊〉〈◊〉 what I have laid to your charge. If you would be further informed, ••••••k your selves only these three questions. Whether you are of that small ••••mber, whom Christ hath chosen out of the world? Whether you are Re∣••••nerate? Whether you have true and saving faith? For otherwise all our hopes and perswasions are but vain presumptions and delusions.

First, Are you of that small number? For, the greatest number, whether 〈◊〉〈◊〉 men, or great men, or great Scholars, go the broad way to destruction▪ ••••d but a few of either, the narrow way which leadeth unto life; as ap∣••••ars by many cleer testimonies and examples; for which see those known ••••aces, Mat. 7.13, 14. 1 Ioh. 5.19. Rev. 20.8. Christs flock, that believe 〈◊〉〈◊〉 Gospel, are but a little flock, Luk. 12.32. and but few in numbers ••••.10.22. & 53.1. Rom. 9.27. & 10.16. Rev. 3.4. 2 Cor. 4.4. Mat. 8.34. 〈◊〉〈◊〉 27.22. Acts 28.22. Rev. 13.16.

Yea, of all the CCLXXXVIII several Opinions which Philosophers 〈…〉〈…〉

way to attain to it, was by doing as the most do. Yea, they all conclude•• that Number was the best note of the worst way. And we even see by expe∣rience, that the basest things are ever most plentifull. And therefore it ••••mazes me to think, how men should be so blockish as they are in this par∣ticular: for if you mark it, most men walk in the broad way, and yet ever•• man thinks to enter in at the strait gate: which could never be, if they we•••• not fools, or frenzie. Again take notice, that many seekers fall short of hea∣ven, Luke 13.24. Do you strive? The righteous shall scarcely be saved▪ what then shall become of the unrighteous? 1 Pet. 4.18.

14 ¶ Secondly, Are you regenerate and born anew? For Christs words to Nicodemus (a knowing, honest, moral man) are express; yea, and he bindes it with an oath: Verily, verily I say unto you, except ye be born again ye can in no wise enter into the kingdom of heaven.

Now if you be regenerate, it will appear by this: Regeneration or new birth, is a creation of new qualities in the soul, as being by nature onely evil disposed. In all that are born anew, is a change, both in the Iudgement from error to truth, and in the Will from evil to good; and in the Affections from loving evil, and hating good, to love good, and hate evil; in the whole man from darkness to light, and from the power of Satan unto God. Is this change wrought i•• you? For without it there is no going to heaven, no being saved. The•• —

Thirdly, Have you a true and lively faith in Iesus Christ? For there is no coming to Christ but by saith, Heb. 11.6. By faith we receive the forgiveness of our sins, Luke 7.47, 50. By faith we are justified, Rom. 3.26, 28, 30. Gal. 3.8. By faith through grace we are saved, Eph. 2.8, 9. Luk. 18.42. By faith through the power of God we are kept and preserved to salvation, 1 Pet. 1.5. Nothing but faith can assure us of Gods favor, Eccles. 9.1.2.3. By faith we obtain whatsoever we ask, Mat. 21.22. By faith we are blessed, Gal. 3.14. By faith we know God, 1 Ioh. 4.7. Psal. 9.10. Without faith we cannot profit by hearing the Word, Heb. 4.2. Without faith it is impossible to please God, Heb. 11.6. Whatsoever is not of faith is sin, be they never so glorious performances, Rom. 14.23. and 10.14.

Now you shall know whether you have saith, by this: Faith comes by hearing the Word preached, Rom. 10.17. And the Spirits powerfull working with it, Ioh. 3.3.5.8. Faith purifieth the heart, Act. 15.9. worketh by love, Gal. 5.6. and sanctifieth the whole man throughout, Act. 26.18. Faith is known by its works, Iam. 2.17.18.22. Faith and holiness are as inseparable as life and motion, the sun and light, fire and heat. Again, Faith believeth the threats of the Word, together with the promises; and thereupon feareth sin, as i•• fears hell. Again, if the Image of God by faith be repaired in you, you can∣not but love them that love God, 1 Ioh. ••.10.

Besides, this is a sure rule: That that perswasion only which follows sound humiliation, is Faith; That which goes before it, is Presumption. And 〈◊〉〈◊〉 Ambrose speaks; No man can repent of sin▪ but he that beleeves the pardon 〈…〉〈…〉

••bout it, shall finde it as hard a work to beleeve the Gospel, as to keep the La•••••••• onely God must enable to both.

Now if upon trial you evidently finde that you are of Christs little flo•• that you are regenerate, and that you have this precious grace of Fa•••••••• wrought in your heart, you may comfortably assure your self that you sh•••••••• be saved. Otherwise the Devil and your own heart do but delude you, in 〈◊〉〈◊〉 ••••••ing you the least benefit by the blood of Christ: Yea, it had been bet•••••• for you, that there had been no Christ come into the world: For, ev•••• the mercy of God, (which you have contemned) and the means of grace, a•••• the offer of salvation, shall but inhance your damnation, Yea, Christ him 〈◊〉〈◊〉 that onely Summum bonum, who is a Saviour to all Beleevers, shall be a Revenger to you, if you go on; and bid you Depart ye cursed into everlast•••••• fire, &c. Matth. 25.41.

15 ¶ And so much, for the discharge of my conscience and duty; a•••• to make a supply of that, which I should have some way performed lo•••• since.

Yet least I should imitate those, who kindle a fire under green wood, a•••• leave it so soon as it begins to flame; (for I take it for granted, that so of you will lay to heart what hath been said) I have sent you three Bo•••••• (writ by an impartial Author, no•• a Party) which I hold exceeding p••••••fitable for you to peruse. The one speaking more home and full to t•••• matter. The second shewing how it comes to pass, that so many are ••••ceived, who hope to be saved. The third setting out to the life, the 〈◊〉〈◊〉 thoughts, words, and actions of all natural men; insomuch that no 〈◊〉〈◊〉 can more lively represent your faces, then it does your hearts. There 〈◊〉〈◊〉 that you may not be disappointed of your end, by mistaking your way; 〈◊〉〈◊〉 you may become as true friends to God, and the Ministry, as you have 〈◊〉〈◊〉 bitter enemies; and so have your part and portion with them at Gods 〈◊〉〈◊〉 hand, where are pleasures for evermore: Be perswaded to read them, 〈◊〉〈◊〉 as much observation and circumspection, as you would do the Evidence your Inheritance. Neither count it as a thing indifferent, that may ei•••••••• be done, or dispensed with; except you are indifferent whether you be 〈◊〉〈◊〉 or damned. Yea, so minde what you read, as if it were an Epistle writ 〈◊〉〈◊〉 Heaven, and sent to each of you in particular. Expect not that Christ 〈◊〉〈◊〉 himself from Heaven should call to you severally by name, as he 〈◊〉〈◊〉 Saul, and say, Ho Ishmael! such a one; or Ho Elymas! such a 〈◊〉〈◊〉 why doest thou persecute me? I am Iesus whom thou persecutest, Acts 9. •••• Which yet, if he should, it were no more in effect then he hath often do nor would you be any more warned, or reclaimed by it. As is eviden•• the example of Hazael, 2 Kings 8.12, 13, &c. And by what Abraham Dives, Luk. 16.31. If you will not 〈◊〉〈◊〉 Moses and the Prophets, Christ his Apostles in his Word; neither 〈◊〉〈◊〉 he be perswaded, though one 〈◊〉〈◊〉 be sent unto you from the damned in ••e••l, or from the glorified spirits in 〈◊〉〈◊〉 Wherefore hearken unto Conscience; and what concerns you, apply it▪ 〈…〉〈…〉

not the whole Bible and all the Sermons they hear, yea the c••eck•• of 〈◊〉〈◊〉 own Consciences, and the motions of Gods Spirit utterly ineffectual, 〈◊〉〈◊〉 want of wit and grace to apply the same to themselves. Whereas if they would rightly and ingenuously apply but one Text or two unto their own souls, as they can unto others, (being better able to discern others 〈◊〉〈◊〉 then their own beams) they might be everlastingly happy.

16 ¶ But it is now a just plague upon our so much Formality and 〈◊〉〈◊〉 faneness, under our so much means of Grace; that because we (many of us) have heard the Word, and enjoyed the means for thirty, forty, fifty years together, and are never the better, bring forth no fruits thereof; that Christ should say unto such, as he did to the fruitless Fig-tree, Mar. 11.13, 14▪ Never fruit grow on thee hence forward. And the truth is, if yon observe it, you shall very rarely hear of an old Formalist, or Protestant at large, that ever is converted, (but young ones, as Ministers can sufficiently inform you:) Perhaps they may turn to be Antinomians, Ranters, Quakers, or the like, and imbrace Error; but they turn not to the Truth. Or if so, it is a greater miracle then was the creating of the whole world. For, in making such a one a New creature, must be a number of miracles: A blinde man is restored to sight, a deaf man to hearing, a man possest with many devils dispossest; yea, one not only dead in sin, but buried in the grave of long custom, with a grave-stone laid upon him, raised from the dead; and in every one, a stone turned into flesh. In all which God meets with nothing b••t opposition, which in the Creation he met not with.

Thus I have been large: But as Iohn could only baptize with water•• so I can but teach you with words; And when God withholds his con∣demned grace, Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts, that you may so meditate on what hath been spoken, and so practise what hath been prescribed; that God in Christ may be pacified, your sins by free-grace pardoned, and your souls eter∣nally saved: That while you are here, you may enjoy the peace of God, which passeth all understanding, Phil. 4.7. and when you depart hence, you may arrive at the Haven of all happiness in Heaven, where is fulness of joy, and pleasures for evermore; Blessed and happy are ye, Psal. 16.11. Which is my prayer and hope, and should be my joy.

FINIS.

London, Printed by Thomas Newcomb▪ and are to be sold by 〈…〉〈…〉