Self-examination with the likeliest means of conversion and salvation, or, haypy [sic] and welcome advice, if it meets with a soul ingenious : the which being thought (by many) worth the transcribing, at no small charge, is now published for the good of all / by R. Junius.

CHAP. XI.

BUt would you know, who are indeed Christians, as Saint Paul was; and who but almost Christians, as Agrippa was. Or rather wouldst thou rightly know the sincerity of thine own heart, of thy profession, of thy Religion, (which as one would think, should be the earnest desire of every ingenious soul) then ask thy consci∣ence these questions. Art thou sensible how evil and wicked thou art? Dost thou seriously lay to heart? first, the cor∣ruption of thy nature, by reason of Original sin? secondly, thy manifold breach of Gods righteous Law, by actual sinne? thirdly, the guilt and punishment due to thee for them both?

And in case thou art truly sensible of thy wretchednesse, it is a good sign that thou art in some forwardnesse, to be recover∣ed. And indeed the very first step to grace, is to feel the want of grace, and the necessity of a Redeemer. And the next way to receive mercy, is to see your self miserable

Dost thou find that the Word and Spirit hath wrought an apparent change in thy judgment, affections, and actions, to what they were formerly? is Christ thy greatest joy, sin thy greatest sorrow, and grace the prime object of thy desires? Art thou as conscientious alone and in private, where God onely sees thee, as if thy greatest enemy, or all the World did behold thee? Dost thou make conscience of evil thoughts? grieve for thy unprofitableness under the means of grace? for the evil which cleaves to thy very best actions? and for sins of Omission? Whatever thou enjoyest on this side Hell, dost thou think thy self unworthy of it? Dost thou more fear the want of grace, then confide in what thou hast? Dost thou endeavour to leave every sin, and make conscience of every duty? Dost thou make Gods glory the chief end of all thy acti∣ons, and aims? Dost thou desire the conversion of others? Then my soul for thine, thou art more then almost a Christian.

Again, the love of grace in another is a good proof of the life of grace in our selves; a child of God cannot love a sinner, as a sinner, Psal. 15.4. Prov. 29.27. So a sinner cannot love a child of God, as a child of God. Briefly, when a mans heart is throwly renewed by grace, his mind savingly enlightned, his conscience throwly convinced, the will truly humbled, and sub∣dued, the affections spiritually raised, and sanctified; and when mind, and will, and conscience, and affections, all join issue to help on with performance of duties commanded; then is a man altogether a Christian.

But contrarily, he that takes up with a form of Godliness, hating or denying the power thereof, is an Hypocrite, ipso facto. And let men take heed of that sin with two faces, and whose reward is the deepest place in Hell: as appears by Matth. 23. And the rather, for that wickedness does most rankle the heart, when it is kept in and dissembled. Besides the

scab of Hypocrisie does not seldom break out into the plague sore of Apostacy. Julian the Apostate was first Julian the Professor. To conclude, if thou findest not these notes of sincerity in thy self, let it be the earnest desire of thy soul, and thy principal endeavour to obtain the same. Otherwise, woe unto thee! For, outward profession, where there is want of in∣ward truth, and real practice, does but help to draw on, and aggravate judgment: The Scribes and Pharisees had not heard of so many woes, but for their glorious pretences: and had the Figtree in the Gospel been utterly bare and leafless, it had in all probability escaped the curse. Thus mistake through igno∣rance, is one great cause of many mens falling short of their hopes, and of their being but almost Christians, while they think themselves Christians indeed.