An experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by R. Younge ... ; add this as a second part to those three fundamental principles of Christian religion, intituled, A short and sure way to grace and salvation. Younge, Richard. This text is an enriched version of the TCP digital transcription A67750 of text R7768 in the English Short Title Catalog (Wing Y154). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. 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Early English books online. (EEBO-TCP ; phase 1, no. A67750) Transcribed from: (Early English Books Online ; image set 60747) Images scanned from microfilm: (Early English books, 1641-1700 ; 907:22) An experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by R. Younge ... ; add this as a second part to those three fundamental principles of Christian religion, intituled, A short and sure way to grace and salvation. Younge, Richard. 16 p. Sold onely by James Crump ... and by Henry Cripps ..., [London] : 1658. Reproduction of original in Union Theological Seminary Library, New York. Caption title. Imprint taken from colophon. eng God -- Goodness -- Early works to 1800. Sin -- Early works to 1800. A67750 R7768 (Wing Y154). civilwar no An experimental index of the heart: in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with re Younge, Richard 1658 11040 143 0 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion AN Experimental INDEX Of The HEART : In which ( as in a Looking-glass ) both Profane and Civil men may see enough , to make them in love with Religion . Being a most happie and providential Conference between two Friends : ( after the ones heart was changed ; ) the which may both provoke and incourage all sorts of Sinners to read the same , that ( in the least ) love themselves . Drawn up and published for the good of all . By R. YOUNGE of Roxwell in Essex , Florilegus . Add this as a Second Part to those Three Fundamental Principles of Christian Religion ; Intituled , A short and sure way to Grace and Salvation . Sect. XXVII . ALoose Libertine , meeting with his Friend that had lately been a Formal Christian ; he greets him as followeth : SIR ! me thinks I have observed in you a strange alteration , since our last meeting at Middleburrough : nor onely in your behaviour , company , and converse ; but even in your countenance : What is the matter , if I may bee so bold ? Convert . Truly Sir , you are not at all mistaken , nor am I unwilling to acquaint you with the cause ; if you can affoard to hear it . Soon after my return into England , I was carried by a friend to hear a Sermon : where the Minister so represented the very thoughts , secrets , and deceitfulnesse of my heart unto my conscience ; that I could not but say of him , as the Woman of Samaria once spake of our Saviour : He hath told me all things that ever I did . Which made me conclude with that Unbeliever , 1 Cor. 14. 24 , 25. That God was in him of a truth : nor could he ever have so done , if he were not of God . As the Young-man in the Gospel reasoned with the Pharisees , touching Jesus when he had opened his eies , that had been blinde from his birth , Joh. 9. 32 , 33. Whereupon I could have no peace nor rest , untill I had further comm●●ed with him about my estate ; for I found my self in a lost condition touching Eternity : It faring with me as it did with those Jews , Acts 2. when Peter by his searching Sermon , had convinced them that Christ , whom t●ey had by wicked hands crucified and slain , was the onely Son of God , and Lord of glory , ver. 36. 37. And having had the happinesse to enjoy the benefit of his ●●ge advice as I stood in need thereof ; ( God having given him the tongue of the learn●d , to administer a word in season to them that are wea●y , Is● . 50. 4. ) I blesse God , his word and Spirit hath wrought in me such a change and strange alteration , ●hat it hath opened mine eies that were 〈◊〉 before , inclined my will to obedience , which before was rebelli●us , softned my heart , sanctified and quite changed my ●ffections : so that I now love that good which before I hated , and hate that evil which before I loved ; and 〈◊〉 deli●●ted with ●hose holy exercises , which heretofore did most displease me ; and am displeased wi●h ●hose vain pl●as●●es and filt●●e sins which in times p●st did most delight me . Which is such a mercie , that no tongue ●s able to expresse ! For till that hour I went on in the broad way , and worlds road to destruction , without any mist ust ; whereas now God hath been pleased to take me into his Kingdom of grace here , and w●l never leave me , untill he hath brought mee to his Kingdome of glory hereafter . Loose Libertine . What you speak makes me wonder : for I ever he●d you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your depo●tment ; yea , I have never seen you exceed in the least , nor heard you swear an Oath , ●xc●pt faith and troth , and that ve●y rarely . Besides , you have been a good Protestant , and gone to Church all your daies . Convert . What you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act ▪ Yea , I had the same thoughts of my self ; and should any one have told me formerly , that I was such a great sinner , such a Devil incarnate as I was ! I should have replied as Hazael did to the Prophet , ( telling him of the abominable wickedness he would e're long commit ) What am I a D● , &c. 2 Kings 8. 12 , 13. And no wonder , for as every man in his natural condition , is stark blind to spiritual objects , 1 Cor. 2. 14. so the heart of man is deceitful above all things : even so deceitful , that none but God alone can know it , as the Prophet shews , Jer. 17. 10. But because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : I will give you a short character of my former condition ; the which done , I doubt not but you will assent unto what I have ●itherto said , or shall further relate . Sect. XXVIII . First touching my knowledge , ( I mean saving knowledge , without which the soul cannot be good , as wise Solomon witnesseth , Prov. 19. 2. ) it was such , ( though I thought my self wiser then to make scruple of , or perplex my self about matters of Religion , as do the religious : even as the King of Tyrus thought himself wiser then Daniel , Ezek. 28. 3. ) that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . Like corporal things in a Looking-glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . As it fared with Saint Paul , while he was in his natural condition , Acts 26. 9. which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , & condemn the just , as the Prophet complains , Isa. 5. 20 , 23. As for instance , I most sottishly thought , that I both loved , and served God as I ought ; yea , I should have taken it in four scorn , if any one had questioned the same : when indeed I was a Traitor to God , and took up arms against all that worshipped him in Spirit and in truth . I was so far from loving and serving him , that I hated those that did it ; and that for their so doing , I could also hear him blasphemed , reproached , and dishonored , without being once stirred or moved at it . I loved him dearly , but I could never affoard to speak a word for him ; and likewise his Children intirely , but instead of justifying them , or speaking in their defence when I heard them scoft , scorned & abused by wicked & ungodly men ; all my delight was to jeer at , flight and slander them where ever I came . I more feared the Magistrate , then I feared God ; and more regarded the blasts of men's breath , then the fire of God's wrath . I chose rather to disobey God , then to displease great ones ; and feared more the worlds scorns , then his anger . And the like of Christ that died for me ; a strong argument that I loved Christ , when I hated all that resembled him in holiness . Yea , I so hated holiness , that I most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomachs will rise at the fight of sweet-meats . I was a Christian in name , but I could scoffe at a Christian indeed ; I could honour the dead Saints in a formal profession , while I worried the living Saints in a cruel persecution . I condemned all for Roundheads , that had more Religion then a Heathen ; or knowledg of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an Atheist ; or care of his soul , then a Beast . I had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake : as the Scribes and Pharisees dealt by our Saviour . Sect. XXIX . As , O what a poor slave did I hold the man of a tender conscience to be ! yea , how did I applaud my self for being zeallesse , and fearlesse ; together with my great discretion , and moderation : when I saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his Faith , &c. For ( being like Cain , Ishmael , Eliab , Michol , Pharaoh , and Festus , I thought their Religion Puritanisme , their conscience of sin , hypocrisie ; their profession , ●issimul●tion their prudence , policie ; their faith and confidence , presumption ; their zeal of God's glory , to be p●ide and ma●ice ; their obedience to God's laws , rebellion to P●iaces ; their execution of ju●ice , cruelty , &c. If they were any thing devou● or forward to admonish others , ●hat so they might pluck them out of the fi●e ; I conceived them to be besides themselvs : as our Saviour was though● to be by his Kinsfolk , and Saint Paul by Festus , Mark 3 ▪ 1. John 10. 20. Acts 26. 24. 1 Cor. 1. 18. My religion was to oppose the power of religion ; and my knowledge of the truth , to know how to argue against the truth . I never affected Christs Ambassadors , that preached the glad tidings of salvation , but had a spleen against them ; yea , I hated a Minister , for being a Minister ; especially , if a god●y and zeal●us one , that sp●ke home to my conscience , and told me of my sins ; much more if he would not admit me to the Lord's ●able without trial and examination : yea , then like Ahab to Eliah , I became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . And are not all these strong evidences , tha● I loved and served God , and my Redeemer as I ought ? But to make it more manifest , what a rare Christian I was . I thought my self a Believer ; yea , I could boast of a strong faith , when yet I fell short of the very Divels in believing : for they believe the threats and judgments contained in the Word , and tremble thereat , James 2. 19. Whe●eas I thought them but Scar-crows to f●ight the simple withall : yea , I held Hell it self but a fancie , not worth the fearing . Because I was not notoriously wicked , but had a form of godliness , was civil , &c. I was able to delude my own soul ▪ and put off all reproofs and threatnings ; by comparing my self with those , that I presumed were worse then my self : as , Drunkards , Adulterers , Blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . Yea , looking upon these , I admired my own holiness ; and thought my moral honesty , would be sufficient to save me . Nor did I know wherein I had offended . And whereas the Law is spir●tual , and binds the heart from affecting , no lesse then the hand from acting : I was so blind and ignorant that I thought the commandement was not broken , if the outward grosse sin be forborn . Whence these were my thoughts , I never brake the first commandement , of having many gods : for I was no Papist , nor Idolater : nor the second , for I worshipped God aright : nor the third , for I had been no common swea●er , onely a few pet●y oaths : not the fourth , for I had every Sabbath gone duly to Church : not the fifth , for I ever honored my parents , & have been a loyal subject : not the sixth , seventh , eighth , ninth , or tenth , for I never commi●ted murther , or adultery , never stole ou●h● , never bare fals witness ; nor could I call to mind , that I had at any time coveted my Neighbours wise servant , estate , &c. And nothing more common with me , then to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. And because I abstained from notorious sins , I thought my self an excellent Christian ; if God was not beholding to me for not wounding his name with oaths , for not drinking and playing out his Sabbaths , for not railing on his Ministers , for not oppressing and persecuting his poor members , &c. Sect. XXX . And yet had it been so , as I imagined ; admit I had never offended in the least all my life ; either in thought , word , or deed : yet this were but one ha●f of what I ow to God ; this were but to observe the negative part of his law , st●ll the affirmative part thereof I had been so far from performing ; that I had not so much as th●ught of it . And to be just in the sight of God , and graciously accepted of him ; these two things are required : the satisf●ctory part to escape Hell , and the meritorious part to get Heaven . And the true method of grace is , Cease to do evill , Learn to do well . Isa. 1● 1● , 17. The Fig-tree was cursed , not for bearing evill fruit ; but because it bare no good . The evill Servant was not bound hand and foot , and cast into prison , for wasting his Masters goods ; but for not gaining with ●hem ▪ And those Reprobates at the last day , shall be bid depart into eve●lasting fire ; not for wronging or rob●ing of any , but for not giving , for not comforting Christ's poor members . M●th. 25. So that my case was most desperate ! For though , with that Pharisee Luke . 18. 11. I was apt to thank God , and brag ; that I was just , and paid every man his due : yet I never thought of being holy , and of paying God his dues ; as his due of believing , or Repenting , of new obedience , his due of praying , hearing , conferring , meditating on his word and works , sanctifying his Sabbaths , and instructing my Children and Servants ; teaching them to fear the Lord . His due of Love , Fear , Thankfulnesse , Zeal for his Glory , charity and mercy to Christ's poor members , and the like . I should have served God in spi●it , and according to Christs Gospell : as all that are wise hea●ted do live , and believe , and hear , and invocate , and hope , and fear , and love , and worship God in such manner , as his word prescribes . I should have been effectually called , and become a new Creature by regeneration ; being begotten and born a new , by the immortall seed of the Word . I should have found an apparant change wrought , in my judgment , aff●ctions , and actions ; to what they were formerly . The Old man should have changed with the New man , worldly wisdome with Heavenly wisdome , carnall love for spirituall love , servile fear for Christian and filiall fear , id●e thoughts for holy thoughts , vai● words for holy and wholsome words fl●shly works for works of righteousnesse : even hating what I formerly loved , and loving what I formerly hated . But alas ! I have heard the Gospell day after day , and year after year : which is the strong arm of the Lo●d , and the mighty power of God to salvation . That is quick , and powerfull , and sharper then any two-edged-sword ; and yet stood it out and resisted , instead of submitting to Christs call ; even refusing the free offer of grace and salvation . I have heard the word faithfully , and powerfully preached for forty years : yet remain'd in my naturall condition unregenerate : without which new birth there is no being saved , as our Saviour affirms . John . 3. 5. I had not troden one step in the way to conversion : for the first part of conversion , is to love them that love God : 1 John 3. 10 , 11 , 14. I should dayly have grown in grace , and in the knowledg of our Lord and Saviour Jesus Christ : but I was so far from growing in grace , that I had not one 〈◊〉 of grace or holinesse ; without which 〈◊〉 man shall see the Lord . Heb. ●2 . 14. I was all for observing the second Table , without respect to the first : or all for outward conformity , not at all for spirituall and inward holinesse of the heart . Sect. XXXI . Either what I did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God , and my Redeemer ; and out of love to my fellow members . Without which the most glorious performances , and rarest virtues ; are bu●shining sins , or beautifull abominations . Gods glory was not my principall end , nor to be saved my greatest care . I was a good , civill , morall , honest hypocrite , or infidell : but none of these graces , grew in the Garden of my heart . I did not shine out as a light , by a holy conversation to glorifie God , and win others . Now onely to refrain evill , except a man hates it also , and does the contrary good , is to be evill still : because honesty without piety , is but a body without a soul : All my Religion was either superstition , or formallity , or hypocrisie . I had a form of Godliness , but denied the power thereof : I often drew near unto God with my mouth , and honoured him with my lips : but my heart was far from him . Isay. 29. 13. Mark . 7. 2. to 14. Matth. 15. 7 to 10. All which considered viz. the means which God had afforded me , and the little use I had made thereof ; left me in a far worse condition , then the very heathen that never heard of Christ . So that it was Gods unspeakable mercy , that I am not at this present frying in Hell flames , never to be freed . God hath sent unto us all his Servanes the Prophets , rising up early , and they have been instant in preaching the Gospell , both in season , and out of season : but my carnall heart hath ever been flint unto God , wax to Satan : you shall dye if you continue in the practice of sin , I heard : but you shall not dye , as saith the divell , I believed . Sect. XXXII . Besides all this , suppose I had none of these to answer for ; neither sins of Commission , nor sins of Omission : yet Originall sin were enough to damn me , no need of any more ; and yet my actuall transgressions have been such , and so many , and my ingratitude therein so great ; that it might have sunk me down with shame , and left me hopelesse of ever obataining pardon for them . As see but some small part of my monstrous , & divelish ingratitude to so good a God , so loving and mercifull a Saviour and Redeemer ; that hath done , and suffer'd so much for mee , even more then can either be expressed or conceived , by any heart were it as deep as the Sea ! Touching what God and Christ hath done for me , in the first place he gave mee my self , and all the Creatures to serve for my use ; yea he created me after his own Image , in righteousness , and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed , and happy condition . But this was nothing in comparison ; for when I was in a sad condition , when I had forfeited all this and my self ; when by sin I had turned that Image of God into the Image of Satan , and wilfully plunged my soul and body into eternall torments : when I was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and Satan ; not having the least thought or desire of reconcilement , but a perverse and obstinate will , to resist all means tending thereunto : hee did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a Servant , of a Servant a Son , of a Son an Heir , and Co●-h●ir with Christ . Gal. 4. 7. But how have I requited this so great , so superlative a mercy ? All my recompence of Gods l●ve unto me , hath been to do that which he hates , and to hate those whom he loves . Christ the fountain of all good is my Lord , by a manifold right , and I his servant by all manner of obligations . First , he is my Lord by the right of Creation , as being his wo●kmanship made by him . Secondly , by the right of Redemption , being his purchase bought by him . Thirdly , of preservation , being kept , upheld , and mainteined by him . Fourthly , his by Vocation , even of his family ; having admitted me a member of his visible Church . Fifthly , his also ( had it not been my own fault ) by sanctification , whereby to posses● me . Lastly , he would have me of his Cou●t by glorification , that he might crown me ; so that I was every way his . God had raised me from a beggar to a great estate : but how did I require him ? I would not if possible , suffer a godly and conscientious Minister to be chosen , or to abide where I had to do ; but to bring in one that would flatter sin , and flout holiness ; discoura●e the godly , and incourage the wicked , I used both my own , and all my friends utmost abilitie . Much more might be mentioned , bu● I fear to be tedious . Now argue with all the world , and they will conclude , that there is no vice like ingratitude ! But I have been more ingraceful to God , then can be exprest by the best Oratour alive . It was horrible ingratitude in the Jews to scou●ge & crucifie Christ , who did them good every way ; for he healed their diseases , fed thei● bodies , inlightned their minds , of God became man , & lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to God , in that most of them were not in the least convinc'd , that he was the M●ssias sent from God , and promised from the beginning . But I have not onely denied this Lord that bought me , but I hated him ; yea , most spi●efully and maliciously fought on Satans , and sins side against him ; and persecuted his children , and the truth with all my might : and all this against knowledge , and conscience , after some measure of illumination , which cannot be affirmed of the Jews . Yet miserable wretch that I was , if I could have given him my body and soul , they should have been saved by it , but he were never the better for ●hem . Sect. XXXIII . Lastly , to tell you that which is more strange ! Notwithstanding all this that hath been mentioned , and much more : Yet I thought my self a good Christian forsooth ; yea , with that young man in the Gospel , I thought I had kept all the commandements . Nor was I a whit troubled for sin , either original , or act●al : but my conscience was at quiet , and I was at peace , neither did any sin trouble me . Yea , I would appl●ud my self with that Phari●●e , Luke 18. 9 , to 15. and say , I was not like other men : not once doubting of my salvation . I ever refused to do what my Makes commanded , and yet confidently hoped to escape what he threatned . No● did I doubt of having Christ my Redeemer and Advocate in the next lif● , when I had been a bitter enemy to him and his m●mbers in this life . H●re was blindnesse with a witnesse ; as it is not to be believed how blind and blockish men are , that have onely the flesh for their guide ; espe●●ally if ●hey have hardned their hearts , and sea●ed thei●co●sciences with a customary sinning . As I could give you for instance , a large catalogue of rare examples , how sin hath besotted men : and what stark fools carnal men are in spiritual things ; he they never so wise for mundane knowledge . But least i● should be taken for a digression or excursion , you shall have a list of them by themselvs ; the which I will add as an Appendix to this Discourse , or Dialogue . In the mean time I have given you a brief of my manifold provocations , and great ingratitude to my Maker and Redeemer ( for otherwise I might be endlesse in the prosecution thereof ) . It remains that I should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . But touching it be pleased to peruse that smal Tract , intituled , A short and sure way to Grace & Salvation : Or , Three Fundamental Principles of Christian Religion , by R. Y. from page 4 , to page 10. Sect. XXXIV . Loose Libertine . If this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what I have heard from you , makes me also tremble . For if such honest moral men , that live so unreprovably as you had done , go not to heaven ; what will become of me ? that have been openly profane , and notoriously wicked all my time ? Yea , it contented me no● to do wickedly my self , and so damne my own soul : but I have been the occasion of drawing hundreds to Hell with me ; by seducing some , and giving ill example to others , ( the infection of sin , bei●g much worse then the act ) . As how many have I drawn to be Drunkard● ? and swearers , and who emongers , and profane persons ? insomuch , that the blood of so many souls as I have drawn away , will be required at my hands . Yea , my life ha●h been so debauched and licentious , that I have brought a scandal upon the Gospel , and made it odious to the very Turks and Infidels , Rom. 2. 24. Convert . Alass ! what I did that was morally good , or what evil I refrained , was more for self end● , or more for fear of men's Laws , then for love of Christ's Gospel . True , I went under the notion of an honest man , and a good Christian : I was baptized into the faith , and made a member of Christ's visible Church : but I was so far from indeavouring to performe , what I then promised ; that in effect I even renounced both Christ , and my Baptisme , in persecuting him , and all that sincerely professed his name ; thinking I did God good service therein , Joh. 16. 2. Gal. 1. 13 , 14. Phil. 3. 6. Nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so milde and gentle ) we are all the seed of the Serpent , Gen. 3 ▪ 15 and children of the Divel , Joh. 8. 44. Yea , the very best moral man is but a tame Divel , as Athanasius well notes . But it is a true proverb , the blinde eat many a flie ; and all colours are alike to him that is in the dark . Loose Libertine . So much the worse is my condition : for my conscience tells me , there is not a word you have spoken of your self , but I can justly apply the same unto my own soul , and a great deal more . For whereas you have been a moral honest man ; so that none except your self , could tax you for breaking either God's Law , or man's : I have been so wicked and profane , that I could most presumptu●usly , and of set purpose , take a pride in my wickednesse , commit it with greedinesse , speak for it , de●end it , joy in it , boast of it , tempt and inforce to it ; yea , mock them that disliked it . As if I would send challenges into Heaven , and make love to destruction ; and yet did applaud my self , and prefer my own condition before other men's : saying , I was no di●●embler ; yea , I hated the hypocrisie of Professors : I do not justifie my self , and despise others , like the Puritanes : I am not factious , schismatical , singular , censorious , &c. I am not rebellious , no● contentious , like the Brownists , and Anabaptists . I am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , I was never troubled in minde , as many scrupulous fools are . I have a good heart , and mean as well as the precisest . But now I see the Divel and my own deceitful heart deluded me so ; that my whole life hitherto , hath been but a dream , and that like a blind man , I was running headlong to Hell , when yet I thought my self in the way to heaven . Just as if a beggar should dream , that hewe●e a King , or as if a traitor should dream of his being crowned , when indeed he was to be beheaded ; the case of Laodicea , Rev. 3. 17. the young man in the Gospel , Luk. 18. 20 , 21. and that Pharisee , spoken of Luke 18. 11. 12. Sect. XXXV . Convert . It was not your case alone , but so it fares with the worst of sinners : Onely it much rejoyces me , that it hath pleased God to open your eyes , to see all this in your self . For flesh and blood hath not revealed it unto you . Yea wee are naturally so blind , and deaf , and dead in sin and in soul : that wee can no more discern our spirituall filthinesse , nor feel sin to bee a burden , then a blind Ethiopian can see his own blackness , or then a dead-man can feel the weight of a burthen , when it is laid upon him . Acts. 28. 27. Isay. 6. 9 , 10. And this common experience shewes ; for if you observe it , who more ▪ socond , confident and secure , then the worst of sinners ; they can strut it under an unsupportable Mass ●f oaths , blasphemies , thefts , murthers , adulteries , drunkness and other the like sins ; yea can easily swallow these spiders with Mithridates , and digest them too : when one that is regenerate , shrinkes under the burden of wandring thoughts , and want of proficiency . But why is it ? they are dead in sin . Ephes. 2. 1. Revel. 3. 1. Now lay a mountain vpon a dead-man , he feels not once the weight . To a Christian that hath the life of grace , the least sin lyes heavy upon the conscience : but to him that is dead , let his sins , be as heavy as a mountain of l●●d ; hee feels in them no weight at all . Again , they are insensible of their fin and danger , because ignorant for for what the eye seeth not , the hear trueth not . Security makes wordlings merry , and therefore are they secure , because they are ignorant . A dunce wee know , seldome makes doubts : yea a fool sayes Solomon , boasteth and is confident . Prov. 14. 16. neither do blind-men ever blush . And the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad : For take away from mens minds vain opinions , flattering hopes , false valuations , imaginatious and the like ; you will leav the minds of most men and women , but poor sh●unken things ; full of melancholly , indisposition , and unpleasing to themselves . Ignorance is a vail or curtain to hide away their sins : whereupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be wel● . The div●l and the flesh , prophesy prosperity to sin , yea life and salvation , as the Pope promised the powder-traitors : but death and damnation ( which Gods spirit threa●e●s ) will prove the crop they will reap . For God is true , the divell and all flesh are lyers . When wee become regenerate , and forsake sin ; then the divell strongly , and strangely assaults us : as he did Christ , when he was newly baptized ; and Pharoh the Children of Israel , when they would forsake Egypt ; and Herod the Children , when Christ was come to deliver his people . Whence , commonly it coms to pass , that those think best of themselves , that have least cause ; yea the true Christian , is as fearfull to entertain a good opinion of himself ; as the false is unwilling , to he driven from it . They that have store of grace , mourn for the want of it : and they that indeed want it , chant their abundance . None so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear , then they that have the greatest cause to hope . Wee feel corruption not by corruption , but by grace : and therefore the more wee feel our inward corruptions ; the more grace we have . Contraries , the neerer they are to one another , the sharper is the conflict betwixt them : now of all enemies , the spirit and the flesh are neerest one to another , being both in the soul of a regenerate man ; and in all faculties of the soul , and in every action that springeth from those faculties . The more grace , the more spirituall life ; and the more spirituall life , the more antipathy to the contrary : whence none are so sensible of corruption , as those that have the most living souls . Sect. XXXVI . Now for remedy of the contrary , there cannot be a better lesson for carnall men to learn then this . All the promises of God are conditionall , to take place if wee repent : as all the threatnings of God are conditionall , to take place if wee repent not . But wicked men , as they believ without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , wee are cast down in the disappointing of our hopes ; in the same measure , as we were too much listed up , in expectation of good from them . Whence these perremptory presumers if ever they repent , it is commonly as Francis Spira , an Advocate of Padua did : and never did any man plead so well for himself , as he did against himself . One star is much bigger then the Earth ; yet it seems many degrees less . It is the nature of fear , to make dangers greater , helps lesse then they are . Christ hath promised peace and rest unto their souls that labour , and are heavy laden ; and to those that walk according to rule . Matth. 11. 29. Gal. 6. 16. even peace celestiall in the state of grace , and peace eternall in the state of glory . Such therefore as never were distressed in conscience , or live loosly ; never had true peace . Peace is the Daughter of righteousnesse . Rom. 5. 1. Being justifyed by faith , we have peace with God . But hee who makes a bridg of his own shaddow , will be sure to fall into the water . Those blocks , that never in their life were moved with Gods threatnings , never in any straight of conscience , never groaned under the burthen of Gods anger : they have not so much as entred into the porch of this house ; or lift a foot over the threshold , of this School of repentance . Oh! that wee could but so much fear the eternall pains , as wee do the temporary ; and bee but so carefull to save our souls from torment , as our bodies . In the mean time , the case of these men is so much the worse ; by how much there fear is the lesse . It faring with the soul , as with the body : Those diseases , which do take away all sence of pain ; are of all others most desperate . As the dead palsey , the falling sickness , the sleepy lethargie , &c. And the patient is most dangerously sick , when he hath no feeling thereof . In like manner , whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of Gods judgments ; a heart that cannot repent . Rom. 2. 5. In a lethargie , it is needfull the patient should be cast into a burning Fever ; because the sences are benummed , and this will waken them , and dry up the besotting humors . So in our dead securety , before our conversion ; God is fain to let the Law , Sin , Conscience and Satan loose upon us ; and to kindle the very fire of Hell in our souls : that so we might be rowsed out of our security : but thousands of these blocks , both live and depart with as great hopes , as men go to a lottery : even dreaming of Heaven , untill they awakein Hell . For they too often die , without any remors of conscience like blocks ; or as an Oxe dyes in a ditch . Yea thousands that live like Laban , dye like Nabal , ( which is but the same word inverted . ) whilest others the dear Children of God , dye in distresse of conscience . For it is not every good mans hap , to dye like Antonius Pius ; whose death was after the fassion , and semblance of a kindly , and pleasant sleep . However Saint Austins rule , will be sure to hold . He cannot dye ill , that hath lived well : and for the most part , He that lives conscionably , dyes comfortably , and departeth rich . And so you see , how it fares with the wickedest and worst of men . Wherefore if you are truly sensible of your wretchedness : it is a good sign , that you are in some forwardness to be recovered ; and really to become so good , as formerly you but dream'd , or imagined your self to bee . And indeed the very first step to grace , is to feel the want of grace ; and the next way to receive mercy , is to see your self miserable . Therefore our constant , and most diligent search should be , to find out the naughtiness of our own hearts ; and to get strenght from God , against our prevailing corruptions . Sect. XXXVII . Loose Libertine . But is there any hope for one so wicked as I ? who have turned the grace of God into wantonesse ; applying Christs passion as a warrant for my licenciousness , not as a remedy ; and taking his death as a licence to sin , his ●ross as a Letters pattent to do mischief . As if a man should head his d●um of rebellion , with his pardon . For I have most spi●efu●ly , and maliciously , taken up arms against my Maker , and fought against my Redeemer all my daies . Convert . Do but unfainedly repent you of your sins , and forsake your former evill wayes , and lay held upon Christ by a true● and lively ●aith : my soul for yours , God i● very ●eady to forgive them , bee they neve● so many , and innumerable for multitude ; never so ha●nous , for qualitie & mag●itude . Yea , I can shew you your pardon from the great King of Heaven for al that is past . the which you may read at large Isai. 55 , 7. Ezek. 18. 21. to 29. and 33. 11. Jo l. 2. 12 , 13 , 14. Yea read 1 Cor. 6. 10 , 11. together with the story of Man●sses , Mary M●gdelen , the Thief , and the prodigall Son : & you shal see presidents thereof . Yea the very murtherers of the Son of God , upon their serious and unfained repentance , and stedfast believing in him ; received pardon and salvation . And indeed dispai● , is a sin which never kn●w Jesus . True , every sin deserves damnation : but no sin shall condemn , but the ●●ing and conti●uing in it . True Repentance , is ever blest with forgiveness . And know this , that Gods mercy is greater then thy sin , what ever it bee : you cannot be so infi●ite in sinning , as he is infinite in pardoning , if you repent : yea sins upon repentance are so remitted ; as if they had never been committed . I will put away thy transgressions as a cloud , and thy sins as a m●●t . Isay. 44. 22. And what by corruption hath been done , by repentance is undone . As the former examples witness . Come and let us reason tog●ther , saith the Lord , though your sins be as scarlet ; they shall be as white as snow . Isai 1. 18. Yea whiter then snow : For the Prophet David , laying open his blood guil●in●ss , and his Originall impurity , useth these words : Pu●geme with Hysop , and I shall be clean ; wash me , and I shall be whiter then snow , Psal. 51. 7. And in reason , did Christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? O who would not cast his burthen upon him ? that desires to give ease . As I live saith the Lord , I would not the death of a sinner , Ezek. 18. 32. and 33. 11. Onely , apply not this s●lve , before the ulcer be searcbed to the bottom : Lay not hold upon mercy , untill you be throughly humbled . The onely way to become good ; is first to believe that you are evill : and by accusing our selvs , wee prevent Satan : By judging our selvs , wee prevent God . Are wee as sick of sorrow , as wee are of sin ; then may wee hopefully go to the Physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . God does not power the oyl of grace , but into a broken , and contrite heart . Wouldest thou get out of the miserable estate of nature , into the blessed estate if grace ? and of Satan's bondslave become the childe of God , and a member of Christ ? Wouldest thou truly k●ow thine own heart ? and he very sensible how evil and wicked it is ? that so thou maist have a more humble conceit of thy self ? lay to heart these three particulars : 1. The corruption of our nature , by reason of Original Sin . 2 Our manifold breach of God's righteous Law , by actual sin . 3. The guilt and punishment due to us for them both . This being done , thou wilt see and find , thy necessity of a Redeemer . And it is thirst onely that makes us relish our drink ; hunger our meat . The full stomach of a Pharisee , surcharged with the superfluities of his own merits , will loath the hony-comb of Christ's righteousness . This was it , which made the young Prodig●l , to relish even servants fare ; though before wanton , when full fed at home . No more rellish feels the Pharisaicall heart , in Christs blood : then in a chip : But O how acceptable , is the fountain of living waters ; to the chased hart panting & braying . The blood of Christ to the wearie and tyred soul ; to the thirsty conscience scorched with the sence of Gods wrath : hee that presents him with it , how welcome is hee ? even as a speciall choise man , one of a thousand . And the deeper the sence of misery is , the sweeter the sence of mercy is . Sect. XXXVIII . Then if you would be satisfied for time to come , whether your Repentance , and conversion be true and sound ? these particulars will infallibly informe you . If you shall persevere , ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible sign , your repentance is found , otherwise not . If thou dost call to minde , the Vow which thou madest in baptisme and dost thy indeavour to perform that , which then thou didst promise If thou dost square thy life , according to the rule of Gods word ; and not after the rudements of the world . If thou art willing to forsake all sin , without reserving one : ( for otherwise that one sin may prove the bane of all thy graces : even as Gidion had Seventy sons , and but one Bastard : and yet that bastard , destroyed all the rest that were Legitimate . Judg. 9. 5. ) Sin is like the Ivie in the wall ; cut off bow , branch , body , stump ; yet some strings or other will sprout out again : Till the root be pluck't up , or the wall be pulled down and ruined ; it will never utterly die . Regeneration , or new birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . God's children are known by this mark , they walk not after the flesh , but after the spirit Rom. 8. 1. If Christ have called you to his service , your life will appear more spirituall , and excellent then others . As for your fails , 't is a sign that sin hath not gained your consent , but committed a rape upon your soul ; when you crie out to God . If the ravished Virgin under the Law cried out , she was pronounced guiltlesse . A sheep may fall into the mire , but a swine delights to wallow in the mire . Great difference between a woman that is forced , though she cries out and strives : and an alluring Adulteress . Again , the thoughts of the godly are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . Would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions ; especially , our thoughts will inform us ; for these cannot be subject to hypocrisie , as words and deeds are . Sect. XXXIX . Then by way of caution know ; that a child may as soon create it self , as a man in he state of Nature regenerate himself . We cannot act in the least , unlesse God bestowes upon us daily privative grace , to defend us from evil ; and daily positive grace , inabling us to do good . And those that are of Christs teaching , know both from the word , and by experience , that of themselvs they are not onely weak , but even dead to what is good ; moving no more then they are moved : that their best works are faulty , all their sins deadly , all their natures corrupted originally . You hath he quickned , that were dead in trespass●s and sins Ephes. 2. 1. Yea , we are altogether so dead in sin , that we cannot stir the least joint , no not so much as feel our own deadness , nor desire life , except God be pleased to raise and restore our souls ; from the death of sin , and grave of long custom , to the life of grace . Apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . My powers are all corrupt ; corrupt my will : Marble to good , but wax to what is ill . Insomuch , that we are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 Cor. 3. 5. Joh. 15. 4 , 5. If we have power to choose or refuse the object ; to do these well we have no power . We have abilitie , we have will enough to undo our selvs , scope enough hell-ward ; but neither motion , nor will to do good : that must be put into us by him that gives both power and will , and power to will . Finally , each sanctified heart feels this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustained . So that we have no merit , but the mercy of God to save us : nothing but the blood of Christ , and his mediation to cleanse and redeem us : nothing but his obedience to enrich us . As for our good works , we are altogether beholding to God for them , not God to us ; nor we to our selvs : because they are onely his works in us . Whatsoever thou art , thou owest to him that made thee : what ever thou hast , thou owest to him that Redeemed thee . Therefore if wee do any thing amiss , let us accuse our selvs : if any thing well , let us give all the praise to God . And indeed , this is the test of a true or false Religion : that which teacheth us to exalt God most , and most to depresse our selves is the true : that which doth most prank up our selvs , and detract from God ; is the false . As Bonaventure well notes . Sect. XL . Now to winde up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory , and constant : and take heed you harden not again ; as Pharaoh , the Philistins , the young man in the Gospel , Pilate and Judas did : resemble not the iron , which is no longer soft , then it is in the fire ; for that good ( saith Gregory ) will do us no good , which is not made good by persevarance : If with these premonitions , the Spirit hath vouchsa●ed to stir up in thine heart any good motions , and holy purposes to obey God , in letting thy sins go ; quench not , grieve not the Spirit , 1 Thes. 5. 19. Return not with the Dog to thy vomit ; least thy latter end prove seven-fold worse then thy beginning , Matth. 12. 43 , 45. O it is a fearful thing to receive the grace of God in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . Neither let Satan perswade you to defer your repentance ; no , not an hour ; least your resolution proves as a false conception , which never comes to bearing . Besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . Thirdly if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoff ; for this be sure of , if your person and waies please God , the world will be displeased with both : If God be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . But take heed of losing God's favour to keep theirs . B●da tells of a great man , that was admonished by his friends in his sicknesse to repent : who answered , He would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him : but then his answer was , that it was now too late ; for I am judged and condemned already . A man cannot be a Nathanaël , in whose heart there is no guile ; but the world cou●ts him a fool . But Christ saies , Verily except ye be converted , and become as little children ; ye shall not en●er into the Kingdome of Heaven , Mat. 18. 3. Again , Satan and your deceitfull heart will suggest unto you : that a Religious life , is a dumpish and mellancholly life : but holy David will tell you , that light is sown to the righteous ; and joy to the upright . Psal. 97. 11. Isa. 65. 14. And experience tells , that earthly and bodily joyes ; are but the body or rather the dregs of that joy , which Gods people feel and are ravished with ▪ As O the calm , and quietness of a good conscience the assura●ce of the pardon of sin , and joy of the Holy Ghost , the honesty of a virtuous and holy life how sweet they are . Yea even Plato an Heathen could say : that if wisdome and virtue could but represent it self to the eies ; it would set the heart on fire with the love of it . And the like of a sinners sadness , as hear what Seneca sayes ; if there were no God to punish him , no Divell to torment him , no Hell to burn him , no man to see him : yet would hee not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . But experience is the best informer : wherefore take the councell of holy David , Psalm . 34. 8. O tast and seek that the Lord is good : blessed is the man , that trusteth in him . To which accordeth that of holy Bernard , Good art thou O Lord to the soul that seeks thee ; what art thou then , to the soul that finds thee . As I may apeal to any mans conscience , that hath been softned with the unction of grace ; and truly tasted of the powers of the world to come ; to him that hath the love of God shed abroad in his heart by the Holy Ghost : whether his whole life bee not a perpetuall halelujak , in comparison of his natural condition . Whence they are able to ●●eight all such objections ; as he did : you tel 〈◊〉 that scrupling of small maters , is but slumbling at straws ; that they be but trifles : When I know your tongue can tell nothing but truth , I will believ you . Fiftly , beg of God that he will give you a new heart , and when the heart is changed ; all the members will follow after it ; as the rest of the creatures after the Sun , when it ariseth . But without a work upon the heart , wrought by the Spirit of God ; it will follow its own inclination to that which it affecteth ; whatsoever the judgment shall say to the contrary : That must bee first reformed , which was first deformed . It is idle , and to no purpose to purge the channell , when the fountain is corrupt . Whence the Apostle orderly bids us , first bee renewed in the spirit of our minds ; and then let him that stole , steal no more , Ephe. 4. 23. 24. Yea it is God's own counsell , to the men of Jerusalem , Jer. 4. wash thine heart from wickedness : that thou mayst be saved ver. 14. It is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomach . To what purpose is it to crop off the the top of weeds , or lop off the bows of the tree , when the root and stalk remain in the earth : as cut off the sprig of a tree , it grows still ; a bow , an arm , still it grows , lop off the top , yea saw it in the midd'st , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more ; whence it is that God saith , give me thine heart , Prov. 23. 26. Great Cities once expunged , the dorpes and villages will soon come in of themselvs : the heart is the treasury and store-house of wickedness Mat. 12. 34. such as the heart is , such are the actions of the body which proceed from it , Mat. 12. 35. Therefore as Christ saith , make clean within , and all will be clean , otherwise not , Mat. 23. 26. Therefore Davids prayer is , Create in me a new heart O Lord , and renew a right Spirit within me , Psal. 51. 10. do thou the like , importune him for grace ; that you may firmly resolve , speedily begin , and continually persevere ; in doing and suffering his holy will : desire him to inform and reform you so , that you may neither misbeliev nor mislive ; to change and purify your nature , subdue your reason , rectify your judgment , reform and strengthen your will , renew your affections , and beat down in you , whatsoever stands in opposition to the Scepter of Jesus Christ . Sixthly and lastly ; if you receive any power against your former corruptions ; forget not to bee thankfull , yea study all possible thankfullness , for that you and I , are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter ; it is his unspeakable goodness . And there is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then thankfulness . Nee will sow there , and there onely plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest ; but are sure to loose , both their seed and labour . Consider what hath been said , and the Lord give you understanding in all things . And so much for the Second part . An Appendix followes : wherein you have instances of all sorts ; how sin besots men . Sold onely by James Crump , in Little Bartholomews Well-yard ; and by Henry ●●ipps , in Popes-head Alley , 1658.