THE CURE OF A Hard-heart. First Preached in diverse Sermons, by Master WELSTHED, Resident at Bloxford in Dorcetshire. Since digested into Questions and Answers for the Hungry. Showing Hardness of Hart what it is, with the Causes, Effects, and Remedies. Uprightness hath boldness. IEREM. 8.22. Je there no Balm at Gilead? is there no Physician there? Why then is not the health of the Daughter of my people recovered. LONDON, Printed by Will. Stansby for Samuel Man, dwelling at the Sign of the Swan, in Paul's Churchyard. 1630. bookplate of Emmanuel College Cambridge Collegium Emmanuelis Cantabrigiae TO ALL THOSE Who for the present are hardhearted, or hereafter may be, all softness, comfort, and speedy deliverance. WHen I considered the multitude of Enemies, which environ & fight against our souls, in this our Pilgrimage, marching out of the Wilderness of this world to our heavenly home: me thinks then that all aids, furtherances, and armours which may help to conduct and guard us this way in safety, covering our heads in the day of our spiritual Battle, are too few (be they never so many) in regard (as the Apostle speaks) we fight but not against flesh and blood only; against Principalities and Powers, etc. the Flesh, the World, and the Devil: who goes about continually like a roaring Lion, seeking whom he may devour. By reason of whose surpassing subtlety, variety of shapes, tentations, enticements and the like: (sometimes transforming himself into an Angel of light) do what we can it comes to pass (whilst we watch not, gaze too much on outward things delight therein, mistake, abuse, misapply some things, delay some, either slacking, omitting, or slubbering over holy duties, grow negligent, dull, weary of goodness, venture on evil company, and on small sins; as being little ones) that we are overtaken with this most dangerous disease of Hardness of heart, which if it continue uncured, proves to be the forerunner of Everlasting Destruction. Wherefore this being a disease, whereof in one kind, the whole Church hath formerly complained (Isa. 63.17.) and yet may. That I might both help myself (who have most need of all) and others thus overtaken: I have for this cause sent forth this small Treatise unto the light. The Notes whereof (by God's Providence coming to my hands:) were digested thus into Questions and Answers for the more Perspicuity and Distinctions sake, and satisfaction of the meanest Capacity. Wherein if any of you shall find a word in due time: to comfort and refresh your weary souls: Give God all the Glory, and pray for those who had a hand herein; that they may yet be a further means of help to the distressed. Thine in the Lord jesus, I. HART, The Cure of a Hard-Heart. S. GOod Sir, you are well met; if you are at leisure, I should be glad to have little Conference with you. M. With all my heart; I can afford to be at leisure at any time, when my conference may do any good. But what is the matter that you look so heavily this evening? is there any thing troubles you? S. Yes truly: I have been disquieted in my mind a long time; but especially since this morning, when I was at your Sermon; wherein by occasion of Gods hardening of Pharoahs' heart, you discoursed of the nature, & kinds, and consequents of hardness of heart. Which I must confess, I understood but confusedly, yet that which I did understand hath much troubled me: and therefore now I should think myself much beholden to you, if you would inform my judgement therein a little more distinctly. M. Your desire is good, and God forbid that I should be wanting to you therein. I could wish that all that understand me not at any time, would take the same course in enquiring farther of me after this manner. S. I pray God we may be thankful for so great a benefit, as we enjoy in your public Ministry: and as I perceive by this your readiness, we might make better use of it, than we do in private Conference. M. Well sir, I pray what is the thing that you most stick at in my morning's Sermon? S. It is not one, but many things; and therefore if I shall not be over-troublesome, I would gladly be more distinctly informed by you touching the whole point, that you then handled. M. I am very well content it should be so; neither shall I account it any trouble at all, if thereby you may receive any farther satisfaction. Wherefore propose your doubts in order, and I shall endeavour as God shall enable me, to resolve them. S. First then I would entreat you to show me what is that same hardness of heart, that you spoke of? M. For you better understanding hereof, you must in the first place know, that this phrase of speech is not proper and natural, but borrowed: neither of the terms being taken in their original, and native signification, but by a figurative translation, pointing out other things then at first sight they seem to offer to our view. As, first, by the heart you may not understand that fleshly substance in man's body, which Philosophers observe to be Primum vivens, & ultimum moriens, although in that sense the word be sometimes used in Scripture, as, 2. King. 9.24. but that more spiritual part of man, which is, as it were, the heart of that heart, that is, the soul, with all the powers, and faculties thereof, the mind, will, and affections and that which is in a sort compounded of them all, the Conscience: which because it keeps its chiefest residence, and exercises its most principal operations in and by the heart, is usually in Scirpture known by that name, as Pro. 23.26. jer. 17.9.1. joh. 3.20. S. But how can the Soul, which is a spiritual substance, be hard, or hardened? M. That is it, that I was about to show you in the second place. Whereas hardness and softness are qualities properly belonging to compounded bodies, resulting from the different mixture of those first qualities, drought and moisture: they are likewise figuratively applied to the heart, or soul of man, which being a spirit is not capably of bodily qualities. Now what is meant by this hardness we now speak of, you shall the better conceive, if you consider, first, the comparison whence this appellation is originally deduced; secondly, the contrary, by which it is yet farther illustrated. S. Show me then I pray you, what the comparison is, from which this appellation is drawn. M. The soul of man confirmed in sinful courses, is compared in Scripture to a stone, as in express terms to an Adamant, Zach. 7.12. Which as it is the hardest of other bodies, so it hath sundry properties arising from, or joined with this hardness, which do notably set forth the disposition of the soul in such a state, wherein it is usually said to be hardened. S. What are those properties, wherein the heart of man is so fitly resembled to a stone? M. A stone you know, is a dead, and senseless body, cold, dry, uncapable of moisture, unpliable, unyielding▪ nay resisting, and beating back whatsoever lights on it. S. True; but how do these properties express the disposition of man's heart? is that also a dead, and senseless body? M. No; but many times it is said to be dead in sin, destitute of the life of grace, 1. Tim 5.6. Reu. 3.1. even whilst alive to nature; in as much as it is altogether unactive to the performance of any good, nay insensible of any thing that may tend to the spiritual good thereof. And hence it is that men are said to be blind, deaf, in a dead sleep, Reu. 3.17. Rom. 11.8. or slumber; to have gross, fat, brawny hearts, 2. Tim. 4.3. feared Consciences, and as it were a think skin drawn over their hearts, such as is on the labourer's hand, and travellers' heel, which though it be pinched, or pierced, scarce feels any thing. For men in such a case, though they be laden with a burden unsupportable of their own sins, and God's wrath, yet groan not under it; nay, being every way most wretched, and miserable, Reu. 3.7. perceive it not: let the judgements of God, as loud and terrible, as thunder-clappes, sound in their ears, they start not; nay being brought within view of God's judgements, yea, within the reach of them, they never stir, or hasten to escape; but lie still like jonas in the tempest, jon. 1.5. Pro. 23.34.5. See Isa. 29, 9 jer. 25.16. or the drunkard on the top of the Mast. As for the sweet and gracious promises of God, though sweeter than honey to the taste more delightful than music to the ear, more pleasant than the sweetest odours to the smell, they neither taste, nor relish, rejoice, nor delight in them, they are not at all affected with them, or moved to long after them. Thus are they like Nabal, 1. Sam. 25.27. Zeph. 1.12. when his heart died in him, and he became as a stone altogether dead, senseless, frozen in their dregs. S. But suppose they are for the present dead, and senseless; are they also as a stone, uncapable of impression for the time to come? M. Surely yes, so long as they retain this disposition of theirs unchanged; except the supernatural power of God's spirit in a manner miraculously change them. The natural man, saith St. Paul, 1 Cor. 2●●4. perceiveth not the things of the Spirit of God, neither can he know them; jer. 4.22. Mar. 6.52. and 8.17. and 16 14. joh. 3.4. and 4.11. and 12.37. Isa. 48.4. Zach. 7.11. he cannot so long as he continues in his natural deadness, and senselessness, how quick and apprehensive soever he be in other things. Neither is he in himself apt to be wrought upon, or farmed to any good, by any means whatsoever. In which respect he is more fitly resembled to a stone, as the learned observe, then to any other thing; for though iron and steel be as hard as stones, yet fire will so mollify them, as to make them pliable to any form, or fashion whatsoever; only a stone, well it may be broken, or ground to powder, it will never be softened, or made to bough or bend. Notable examples hereeof we have in Cain, in Pharaoh, in jeroboam. How little doth Cain relent, Gen. 4. either by being fairly forewarned, or after more severely called or account? How far is he from either shame, or remorse, reverence of God's glorious presence, or fear of his terrible threatenings! The like may be said of the other. There is one property of a stone behind, which some men also come not short of; and that is resisting whatsoever falls, or is cast upon it. Hence men are compared to the deaf Adder, Psal. 58.4 wilfully stopping their ears; and that which is usually rendered the Spirit of slum●er, Rom. 11.8. is not unfitly translated by some, the Spirit of compunction, implying a kind of fretting, Reu 11.18. chafing, and violent stirring against the Word rebuking: Act. 5.33 as in those that braced for anger at the Apostles, that gnashed with their teeth at Steven. Cap. 7.54. S. We have heard enough of the comparison; let us see now, how this is farther illustrated by the contrary. M. We shall find the contrary to a hard heart, (which by the rule of proportion must needs be a soft, and tender heart,) set forth in scripture by sundry properties; as that it is a Rom. 2.29. a circumcised heart, b Luk 8.25 an honest & good heart, c Psa. 51.26 a broken and contrite, d Eze. 36.26 a fleshy and relenting, e 2 King. 22 19 melting, f Isa. 66. ●. trembling, humble, and obedient heart, g ●. Pet. 1.2 sprinkled with the blood of Christ, h Eze. 36.25 washed by his grace, i Mat. 3.11 heated, and inflamed by his holy spirit; All which by the contrary show what are the properties of an hard, and stony heart. S. Can you out of all that you have said, gather me a brief description of hardness of heart? M. Hardness of Heart what it is. Yes, and I think it may fitly be described thus That it is an indispotion of the soul of man, whereby his mind being blinded, his wil-peruerted, his affections enthralled to sin, he is prone to commit any wickedness without reluctance, or remorse; and to neglect, or resist both admonitions from without, and the motions of God's spirit within, which might withdraw him therefrom. S. Well Sir, now I understand reasonably well, what this hardness of heart is; I would willingly learn of you in the next place, to whom it is incident. M. Before I show you that, I must first acquaint you, with the several kinds, The kinds of Hardness of Heart. and degrees of it; which as they are different in themselves, have likewise for their residence diverse, and very different subjects. S. Why? are their more kinds of it then one? how many, I pray; and how distinguished? M. There are three kinds, distinguished by their proper and immediate causes; first, Natural; secondly, Voluntary; thirdly judiciary or penal. S. What hardness of heart is that, 1 Natural. which you term Natural. M. It is that which men naturally bring with them into the world, derived from the corrupt loins of old Adam, who by voluntary Apostasy from his allegiance first hardened his own heart in sin, and then propagated the same hardness of heart to all his posterity, making that unto them hereditary, and natural, which was first in him voluntary, and personal. S. Who are subject to this natural hardness of heart? M. Even every child of Adam, that is, all men in the world, that ever have been, are, or shall be, (Christ only excepted, who as he was supernaturally made of a woman, Gal. 4.4. not begotten by the virtue of man, after the ordinary course of natural generation, so was in all things like unto us, Heb. 4.15. sin only excepted;) so that herein both elect and reprobate share alike: Ephe 2.1. and 4 18.19. the one as well as the other being dead in trespasses, and sins naturally; having their understandings darkened, because of the hardness of their hearts; which being past feeling, have given themselves to wantonness. Whence God makes that promise generally to his chosen, who are to be renewed by his spirit, Ezech. 36.26. that he will take out of their bodies the stony hearts, which they have by nature, and give them an heart of flesh. S. Why? but, do we not see many good natures, which even unrenued, are of a milder and more ingenuous temper, as if they were even, made of softer mettle? me thinks you should not account these naturally hardhearted. M. This is a common error of ours too commed good natures, as if there were any goodness at all in men by natures? indeed all are not in there natural dispositions equally bad; and there's some appearance of goodness in some; which yet is not from nature, but from restraining grace; nor yet that such, as argues any true spiritual tenderness; the best being as far (for all their ingenuity) from yielding to the gracious motions of God's spirit till they be changed, as they that are of more rough, and froward natures. S. Is there no way then to avoid, or prevent this natural hardness of heart? M. Truly no, expept a man could prevent his being borne, or being borne of corrupt, and sinful parents: since that which is borne of flesh, is flesh. joh. 3.6. S. What say you then to the children of the regenerate? are not they freed from their hard, and stony hearts, as their parents are? M. The regenerate indeed are freed in a sort from the natural hardness of their hearts, but not entirely, only in part; and they beget children not by virtue of that part which is regenerate, and spiritual, but by the virtue of that natural power, which remains yet tainted with sin. So that it comes to pass in this case as it doth in the growing of your corn: you sow clean corn, threshed, winnowed, and purged from that straw, and chaff, that grew up together with it; yet the corn that springs thence grows not without both straw & chaff. So, albeit it in the regenerate there is a kind of threshing, and winowing away of that natural corruption that grew up together with them, by the work of God's grace; yet the issue, that proceeds from them, receiving its benig not from grace, but from nature, retains the old corruption of nature still. S. If there be no way to devoid this contagious evil, 〈◊〉 good may the consideration teach us? M. We may learn from the consideration thereof; 1. To lay the fault of our obstinacy upon ourselves, not on God, or any other Agent without us: for howsoever God is said to harden, yet hence 'tis evident he doth it not by making hard that, which was soft before; but only leaving a man, who was hardhearted naturally, to be farther hardened by Satan, and his own corruption. 2. To be thankful with all humility unto God for his grace, if we find ourselves in any measure softened. 3. To show ourselves meek, patient, and compassionate towards those that yet continue hardened. Tit. 3.2.3. 4. To Take heed of giving way to, or favouring ourselves this in our natural hardness, lest it prove actual; 2 Voluntary, or Actual. and voluntary. S. What is that hardness of heart which you call actual, or voluntary? M. This is properly, when men having means of grace, yet wilfully abuse them, or neglect them; securely going on in their sins, till by custom in sin they lose all sense, and feeling of it, or of God's judgements against it, as Zach. 7.11.12. S. To whom is this kind of hardness incident. M. It is pecular to those that have, or may have the means of grace: but among them common in a sort both to the elect, and reprobate, but with great difference. S. Wherein consist this difference? M. In the reprobate this hardness of heart, is both total, that is, in the whole mind, will, and affections; and final, that is, ever to continue without all change, or alteration. In the elect it is otherwise, whether we consider them before their conversion, or afterwards. 1. Before their conversion the difference is not so much in respect of themselves, or their present disposition; they being then (to all seeming,) even as reprobates, wholly averse from God, with rheir whole hart resisting his will, abusing his goodness, and for the time waxing worse and worse, even by the means of grace; but only in God's purpose, who intends not to leave them thus still, but in his good time to reclaim them, as he did Paul, Zacheus, and others. 2. After their conversion the difference is more evident; their hardness of heart being then not total, but in part, mixed with softness and tenderness, even through every part of the soul; so that though they sometimes resist God indeed, neglect the means of grace, profit not as they should, and might do, by his Word, and Fatherly corrections; yet this is not out of wilfulness, or with full consent, but from ignorance, error, oversight, weakness of faith, frailty of the flesh, the subtitle of Satan, and strength of his tentations; not without some reluctance for the present, and when they come to themselves, repentance. S. But what is the danger of being in this estate? M. The danger hereof is very great, and that many ways. 1. In itself it may seem an evil great enough, depriving a man of his Synteresis, the light of natural Principles, wherein he becomes equal to a beast; nay, of all touch of conscience, wherein he is worse than a Devil. And so long as one continues therein, he still grows worse and worse, without all stay, till he comes to the very height of all impiety. In which respect this evil is worse than any outward calamity. jobs miseries were no way comparable to it, for by them he profited, and out of them all he had a gracious issue nay, all Pharaohs plagues beside come short of it; for had this been away, they all had soon been at an end. Even a wounded spirit comes somewhat behind it: for though it be an evil unsupportable, yet it sends a man to Christ for remedy, while this lulls him asleep, so that he perceives not his misery. 2. But it is most aggravated by the fearful consequents; it being a high way to that unpardonable sin, Mar. 3.29. and once grown to the height, a plain mark of a reprobate; Rom. 11.7. Deut. 2.30. and 1. Sam. 2.25. Rom. 2.5. and consequently, a forerunner not only to temporal, but to eternal destruction. S. What I pray you, are the means, and degrees, by which men usually come to this great, and dangerous evil, and ascend to the height of it? M. The causes of it are many; whereof some make way for it, others more immediately lead a man into it. As, 1. Natural hardness of heart is the root of all actual hardness, so that if that be let alone unmortified, the branches will soon bud forth, and show themselves. 2. Ignorance is a great means of confirming, Eph 4.18.19. joh. 3.19. 2 Pet 3.5. job. 21.14 Prou. 1.24. and increasing that natural hardness; specially if wilful, joined with contempt of knowledge, and the means thereof; blindness is usually accompanied with boldness. 3. Unbelief, and distrust opens a great gap to farther obstinacy: an unfaithful heart, soon grows an evil heart, to depart away from the living God, ready to be hardened by the deceitfulness of sin. Heb. 3.12.13. 4. judging according to sense and reason, marvelously strengthens infidelity; as when from present impunity, men take occasion to presume on God's lenity; Psal. 50.21 Rom. 2 4. as dissoulte scholars bear themselves bold upon their Master's gentleness; Isa. 57.11. or to despise his threatenings, Eccl. 8.11. because they are not presently executed, as birds do a scarecrow, because it moves not; or else when from the afflictions of the godly men, are ready to call God's providence in question; Psal. 73.13 or lastly, upon observing of eminent gifts of learning, or civility in Heretics, and profane persons, to soothe up themselves in superstition, and profaneness; Exod. 7.22. as Pharaoh seeing his Sorcerers do the same miracles that Moses did, heartened himself in his impious contempt of God. 5. Committing of some gross sin is like a blow in the brainpan, or fall from a Tower, which stuns a man, and leaves him as dead for the time; stupifying his conscience, and making a man suffer shipwreck of his faith; 1 Tim. 1.19 as we may see in David's adultery and murder. 6. Hypocritical hiding of sin helps to draw a skin over the conscience, Pro. 28.13. and to set a bar against the grease of God: as we may see in the same example of David, according to his own confession, Psal. 32.3.4. 7. Custom in any sin by little and little insensibly takes away the sense and feeling of sin. Mat. 13.22 Luk. 21.34 8. Pride of heart, worldliness, and voluptuousness cause the heart to swell or so lull it asleep, that it becomes insensible of any thing. 9 We are led into all these evils for the most part by neglecting our watch over our own hearts; for the preventing of sin's deceitfulness; which steals upon us, and beguile us; 1. In the doing of good, by Heb. 3.13. 1. Delaying, and putting off good purposes to another time, 2. Contenting ourselves with the good we have, and standing at a stay, Heb. 6.1.4. a dangerous forerunner of a downfall. 3. Suffering good motions to cool after some extraordinary fit of zeal or forwardness, through pride, and neglect of former jealousy; as in David, and Hezekias. 2. Sam. 11. 2. Chron. 32.25. Hereby we grow, 1. to use religious exercises perfunctorily; 2. now and then without necessity to omit them; 3▪ at last quite and clean to forsake them, and all desire unto them; in which case if God should leave us, we should be like that empty house, Mat. 12.44 45. which was not long without a tenant. 2. In the avoiding of evil, by Mat. 26.41 Heb. 3.15. 1. Omitting preservatives against it, as, watching, prayer, Christian admonition, etc. 2. Giving way to the first motions of it, as David when he gave himself leave to be idle, and to look wantonly abroad; or dallying with it, as Eve did with the devil. 3. Remitting by little and little our former hatred against it. Hence it comes to pass that sin which at first seemed an insupportable burden, Psal 3●. 4. in time proves, first, less heavy, we are sorry for it, but not so cast down with it as in former times, secondly, Pro. 30.20. light and easy, it troubles us little, or not at all, thirdly, Psal. 14.4. jere. 5.3. altogether insensible we perceive it not, fourthly, pleasant and deligtfull, job. 20.12. it gives us good contentment. Hence men fall easily, first, to customary committing of it, secondly, to excusing of it, thirdly, to defending it, fourthly, to glory in it, which is the height of impious profaneness and hardness of heart. Every one of these declining steps is dangerous, and therefore happy is he, that can keep his heart in that perfect hatred of sin: he that descends to the first step is in some danger, yet not excluded from the gracious incitation. Mat. 11.28. if he stay himself in time: he that goes on to the next is in greater danger, yet in possibility to be reclaimed, if Christ look back upon him, as he did upon Peter. But if one come to the third, his estate is already deadly, almost desperate; the forth and last step helps only to make up the measure of sin, and to lead a man the more quietly and securely to hell. S. Why? but must a man needs come to this height, that gives but a little way to sinful delights? me thinks a man may do this, and yet detest sins extreme impiety. M. 2 King. 8.13. Just this was Hazaels conceit of himself; he thought it strange, that ever he should do such horrible things as the Prophet foretold of him, and rejected it with a kind of abomination; yet after came not one jot short of fulfilling it. Alas? we are not able to conceive, whereunto the wickedness of our hearts may bring us, if we give way to it, and therein be lest unto ourselves. S. But how may a man know whether he be overtaken herewith or no? M. Some light hereunto a man may have from that former descrption of hardness of heart, and the several degrees thereof: But it may be discerned specially by these signs, or makes. 1. A man's senssesnesse of his own estate. For where there is no sense, their commonly is no life. If you have a stone in your bladder, or reins, you presently complain, and are exceedingly troubled. And is it possible, think you, that a man should have a stone in his heart, and be alive, and not perceive it? You have heard that we have all by nature hard and stony hearts; and this hardness in part still remains in the best. So that they, whosoever they are, that never complain hereof, nay, that having never been humbled hereby, can rest secure of their present and future well-doing; show evidently, that they are dead and senseless still, and consequently overwhelmed still with hardness of heart. 2. The read●nesse of the conscience to do its office in checking for sin. If a man can swallow omissions of good duties; careless performances of them, ordinary slips, and sometimes grosser sins, and his heart never smite him, or suffer itself to be controlled for stirring, he is in a very dangerous, if not desperate degree of hardness of heart. 3. The effect that those means take which God useth to work upon the heart; a sign a man is in an ill case, when they prevail not, but God, as it were, looseth his labour in them: as, 1. The Word, God's powerful arm, his hammer, his twoedged sword, then prevails not, when it is heard unprofitably, being either not attended to, or conceived by the understanding, not retained by the memory, not entertained by the affections, but resisted, choked, detained in unrighteousness, or not seconded with reformation. 2. The works of Gods ordinary Providence, which should be as a glass for us to behold the Majesty of God himself, and his will directing us to diverse duties; then fail of their due effect, when we in stead of growing more familiar with God by occasion of them, grow rather daily more and more estranged from him. 3. Civil Laws, by which God keeps men within their compass, then come short of their end, when they must be fain to stoop and yield to our humours; as, Mat. 19.8. and among us, in the case of biting Usury, etc. 4. Extraordinary favours, or judgements, which should stir us up, and make us look about us, then want their success, when we are not affected by them, as we should; but instead of thankfulness for the one (as Gen. 39.9. 1. Sam. 1.28. Psal. 18.1. and 116.12.) applaud ourselves in our secure and sinful courses, as Deut. 32.15. and in stead of due humiliation by the other, Isa. 1.5. and 9.13. jere. 5.3. Pro. 27.22. rather moved to think that God must needs love us, because he corrects us, though we are never a jot bettered thereby. 5. Inward motions of God's spirit, sent to encourage and strengthen us in good courses, then return void, when they are not entertained, and cherished with good affections, and seconded with good endeavours. S. Now I pray, what should a man do, if by these signs he find himself overtaken with this dangerous evil? Is there any hope of his recovery? M. Yes questionless, there is hope of his recovery, so long as he hath any sense of his misery, any desire to be freed therefrom. 1. Sam. 14.14. God hath appointed a menanes, not utterly to cast out from him, him that is expelled. In this case therefore it will be good for a man that finds himself thus over taken, with all care to betake himself to these remedies following. 1. Let him come, and bemoan himself, Psal. 77.1. Isa. 63.15.16. Rome 7.14. and his miserable case before God: the Cure is in a wonderful forwardness, when a man can bring himself once to this. For besides that our corruptions themselves like thieves or traitors are ready to fly, upon discovery and pursuit; Isa 63.9. judg. 10.16 and jer. 31.18.9. Isa. 61.1. God is exceeding ready in such a case to be moved with compassion toward us, to be in●●or: troubled in our troubles, and bind up our broken hearts. Only here we must be sure; 1. That we dissemble not with God, but unfeignedly desire the removal of our own hardheartedness. 2. That we be earnest, with him, & press him instantly, with such arguments as he is accustomed to yield unto: 1. his ability, 2. our necessity: 3. his promise, and consequently his glory. 2. Let him use no other plaster, Zach. 13.1. 1. Pet. 1.2. Eph. 5 25.26. but that which God hath given and appointed unto us even the blood of his own Son, by which he softens and reconciles unto himself, all that are softened, Heb. 10.11 and reconciled. For as Euah came out of Adam's side sleeping, so the Church continually proceedeth out of the heart blood of Christ dying. For want of this, Cain, Pharaoh, and other reprobats perish in the hardness of there hearts. 3. He must be sure to get that hand which alone can receive, and apply this heavenly plaster, Zach. 12.10 11. Faith; by which we look on him whom we have pierced, Num. 21 9 and are at once both wounded and healed, as the Israelites were cured of the stingings of those fiery serpents, by looking on the brazen serpent erected by Moses. This softens as well as purifies the heart. Act. 15.9. 1 Pet. 1.22. 4. To this end, it will be needful to make use of those instruments, by which God usually works faith in our heats; those are specially the Word, and Sacraments, the one being that fire by which our hearts are melted, & new fashioned; jer. 23.19. the other a singular means to knit us nearer unto Christ, from whose fullness we all receive grace for grace. 5. Hereunto if he add the due observation of God's judgements, both upon himself and others, & make a holy use thereof, he shall find a great help thereby both to the opening of his ears, job. 33.16. and to the softening of his heart. 6. After all these he must wait for God's spirit to make all other means effectual; without which the twoedged sword of the Word, and what ever else may be added for the strengthing thereof, may prove but as Scanderbegs sword, which was able to do little or nothing with out Scanderbegs arm. S. Well, suppose I find by these means, that in some measure God both begun to soften mine heart; What am I then to do? M. You have then great cause to be thankful to God, who hath therein given you a sure pledge of his love, and an assurance infallible, that he will never forsak you, Isa. 66.2. Psal. 147.3. and 34.18. and 25.9. Isa. 57.15. but ever look upon you, with an eye of tender compassion, to bind up, and heal all your wounds, to deliver you from all dangers, to guide you in all your ways, to abide and dwell in you, as in his Temple for ever. S. But may I securely rest in this, and never fear any danger of back-sliding? M. By no means; since, 1. we are never in greater danger, then when we are thus secure, as we may see in David, and Peter. 2. Psal. 30.6. Mat. 26.36 It will be a more difficult thing to recover out of this danger, then to prevent it; as appears by those that being given over to any sin, hardly are brought to reform it. 3. We may provoke God to inflict on us that other kind of hardness of heart called judiciary, or Penal, by which men are usually sealed up unto condemnation. S. These indeed are forcible motives to a man to look about him, and in stead of giving way to security, to furnish himself with the best preservatives against sins dangers: But before I come to inquire thereof, I would fain know the utmost of the danger; and therefore I pray you tell me, what you mean by that last kind of hardness of heart, which you call judiciary, 3. judiciary or Penal. or penal. M. This is, when God as a just & angry judge takes vengeance on man's wilful rebellion, by giving over his heart, which was hard by nature, & farther hardened by voluntary abuse of the means of grace, to be hardened yet in an higher degree by Satan, and his own corruption, & there by sealed up unto eternal condemnation. In this case the soul of a man being wholly infected, & poisoned, and the spirit altogether quenched: neither light of nature, nor motions of grace, private council, nor public admonitions, mercy, nor judgement is ever likely to stay that violence of his sinful courses: wherein he runs on without all scruple or remorse, till either God strike him with some exemplary plagues as he did Pharaoh; or he plunge himself into the gulf of despair with judas; or death steal on him without repentance, as on that rich man, Luke 16. S. What sort of men doth this kind of hardness befall? M. Only reprobates, 1 joh. 5.13. whom God suffers to lie in wickedness; whereas all the elect being given by God unto Christ, joh. 6.37. job. 17, 9 and by Christ commended again unto his Father, are secured from this great evil; and in good time endued with that sanctifying spirit, by virtue where of they keep themselves so; 1 joh. 5.18. that the wicked one toucheth them not. S. But if this befall reprobates only, Isa. 63.17. how doth the Church complain, O Lord, why hast thou hardened our hearts from thy fear? M. This is not to be understood of all hardness of heart: for we have showed before, that there is a kind of hardness of heart natural, common to all by nature without exception: and there is a voluntary or actual hardness, incident even to the elect, and that in full measure for the present extent before their conversion, and after too, in part, though then joined with some reluctance; and of this the Church complains, and desires that God would not leave her therein; (for God hath a hand in the ordering of this, & thereby many times chastiseth the neglects and errors of his children;) But it is that total final hardness, which to natural & voluntary rebellion, hath joined an universal giving over of God, which is more properly termed judiciary or Penal, that befalls only the reprobate. A thing hardly to be discerned for the present, in as much as that other voluntary hardness, incident to the elect, especially before their conversion, comes very near it for the present; yet in part to be guessed at by these properties accompanying it. 1. Obstinate disobedience against the known warnings of God, not in one, but many things, & that constantly. 2. Senseless security, without all manner of relenting by promises, or threatenings, benefits, or corrections, 3. Waxing worse and worse, more careless to please God, more desperate in offending him after all means used either in mercy or judgement, continually. S. Why, but we see few or none thus hardened; even the most obstinate that ever were have discovered some relenting: Cain hangs down his head, Esau weeps, Pharaoh yields, Balaam desires to die the death of the righteus, Ahab puts on sackeloth, judas reputes, Felix trembles, and Simon Magus desires to be prayed for. M. 1. All reprobates do not fall into this kind of hardness of heart, Rom. 9.18. c. 11.7.8. 2 Thes. 2.10 but only such as have abused the means of grace and stubbornly resisted Gods working by them. 2. All that are hardened, come not to this height; some stay in lower degrees, yet sufficient to seal them up to condemnation. 3. Those that do come to this▪ do it not suddenly, but by degrees. 4. Those that are already come thereunto may yet perhaps have now and then some flashes, pangs, fits of better motions; like the sweeting of a stone in moist weather, which yet retains its natural hardness, and dryness. But 1. these proceed not from any true tenderness of heart, as fruits of Christ's spirit; but only from some passion, touch of consceience slavish fear, or present feeling of God's judgements; no argument of grace, but rather a taste of hell. 2. Being once over they leave no impression; but they that had them, return presently like a stone to their natural dryness; God justly giving them over thereunto; 1. That they who will not be guided by his gracious Spirit, 2 Thes. 2.10 Deut. 18.43 & holy Word may be swayed by the tyrannical government of Satan, 1. Sam. 16.14. 2 Chron. 12.8. and their own corrupt natures; as Saul by his wicked spirit, Rehoboam by his young Councillors, and after by Shishag. 2. That they may be plagued in thath very thing, Pro. 5.22. Deut. 32.19 jer. 7.19. wherein they went a bout to anger him; a singular means to meet with men's unthankfulness, and to discover their folly & madness in resisting God. S. But God never gives over the elect in this manner; so that if a man be once assured of his election, he may rest himself secure, and never fear this dangerous down-fall. M. It is true indeed, the elect are freed from possibility of falling thus far; yet they that take themselves to be assured of their election, were not best set up their rest in such a resolution. For, 1. This fear & care is a special means appointed by God to keep us from this danger; Pro. 28.14 into which the best might easily fall, had they no better a keeper then themselves, as we may guess by their often looking, Psal. 73.2.3.13.21.12 and readiness to go the same way with wicked men. That any man sits not down in the scorners chair, he is to ascribe it to the free grace of God, who withholds him according to his good purpose. Now God accomplisheth his good purposes toward his children by working in them desires, care, endeavours, answerable thereunto. Hence are those admonitions, Rom. 11.20. 2. Cor. 7.1. Eph. 4.30. Phil. 2.12. &. 3.13. 2. Tim 2.19. 1. Pet. 1.17. And to this end God sets before us the examples of reprobats, (as Magistrates hang up malefactors in chains, and parents tell their children of executions) yea makes us in some degrees see & feel the terrors of hell, for the preventing of those dangers, whereinto the wantonness of our flesh might otherwise carry us. 2. For want hereof, God may give over his children so far, that they may see but little odds between themselves, and the veriest reprobates, seeming to themselves utterly destitute of all spiritual life, as if rhey had never tasted of the grace of God, nor felt the quickening power of his spirit. Psal. 51.10 12.15▪ And in this case they may endure many a bitter pang, many a perplexed thought, Pro. 18.14. Psal. 51.8. even to the renting of the heart, and breaking of the bones, as it were; before they can come back to the state▪ wherein they were at first. Who would buy the sweetest pleasures of sin at such a rate? Who would not rather keep himself sound, & whole, then cast himself into a dangerous disease in hope of recovery, though he were never so sure of it? 3. Such desperate resolutions are hardly to be found in God's children. It is the Devil's Logic that makes such graceless inferences; Let us continued in sin that grace may abound: Rom. 6.1. Luk. 12.19 and, Soul take thine ease for thou hast much good laid up for many years. God's spirit rather concludes in the hearts of the regenerate, 1. Cor. 7 1 Having such precious promises, let us finish our sanctification in the fear of God, &c as in the forementioned admonitions. So that howsoever a man hath formerly been persuaded, that he is one of Gods elect, by some sense and experience of Gods renewing grace, yet if he find his heart now giving way unto, or entertaning such presumptuous conclusions, he may well fear, that all his former persuasions were but delusions, that the spirit of God never ruled in his hart, but rather that Prince of darkness that rules in the children of disobedience. Ephe. 2.2. They that are farthest from this danger, are most afraid to adventure on the ways that lead unto it: And such as fear it least, are either already overwhelmed with it, or most likely to fall into it. S. Alas! then is my case desperate, that am already quite over whelmed with this hardness of heart, a plain sign of a reprobate, reicted by God and to be damned for ever. M. Soft and fair; you are a little too rash & hasty in concluding this against yourself 1. You may mistake in conceiving yourself to be farther hardened than indeed you are, and so prove guilty of false witness, bearing in the highest degree 2. Suppose you be so far hardened, as may be, for present actual hardness, totally! yet are you not certain that this hardness shall be final which alone is the mark of a reprobae. This is a thing that you cannot know, except you could look into God's decree of reprobation, or had some extraordinary revelation from him. S. Why! do you think a man may not judge of his own, or another's final estate, by this judiciary or penal obduration, or hardening▪ how then is man's condemnation said to be sealed up thereby? M. It is sealed up in God's counsel, as men's salvation is in his decree of election. 2. Tim. 2.19. but not manifested to us, more than other future things, the knowledge whereof God makes an argument to prove himself jehovah. Isay 41.21. Nay of all future things God sees special reason to keep this from us. 1. lest the knowledge of it should be a bar to that mutual society which he sees sit to be between good and bad in the world: 2. that the mouths of wicked men (which otherwise would be more opened than they are against the decree of reprobation) might be stopped, while they are left without excuse in the neglect of those means of grace, which during their abode in this life are offered unto them. Whence it is, that we find this ever proposed, as a thing, Rom. 11.34 whereof we are ignorant Who hath known the mind of the Lord, or been his Counsellor? joel. 2.14. ● jonas 3.9. Amos 5.15 Rom. 14 4.10. Who knows if he will repent? it may be he will be merciful unto the remnant of joseph. Who art thou, that condemnest another man's servant? And the whole time of this life is called The day wherein a man may work; joh. 9.4. and 12.31. 2 Cor. 6.2. The day of grace; the time of God's merciful visitation; and death only, and the time following after, Luk 19.42 The night, wherein no man can work; when the Sun of righteousness sets, & shines no more to men for their conversion; Mat 25.11 12. the door of grace is shut, so that as many as are not then already entered, are thenceforth for ever excluded, and their final doom pronounced never to be reversed. So that as long as life lasts, we are still to hope for, 1 Cor. 7.10. and to endeavour the conversion of the most desperate; Act. 8.10. praying, and waiting, if at any time God will give them repentance: Tim 2.1. 2 Tim, 2 25 And ●f for others, certainly much more for ourselves. S. Alas! What comfort can one have to hope for any good of himself, that is thus dead and senseless, altogether overwhelmed with hardness of heart, as I am? M. Are you more dead than the dust of the earth: yet out of that did god form Ada, & breath into his face the bread of life; Gen. 2. and he can even of stones raise up children unto Abraham: Mat. 3 5. are not all things possible to him? Cap. 19.26. and is not his promise, that will prore water upon the thirsty, Isa. 44.3. and floods on the dry ground? And what I bray you, were all the generation of the just before their conversion? were they not all as hardhearted as you imagine yourself to be? See Ezechiel 36.25.26. Isaias 1.10. jeremy 3. and 4. Chapters, Zacary 13.1. Luke 15.11.31. 1. Corinthians 6.9.10. Ephesians 2.1.2. 'tis 〈…〉 .3. And to what end, 1 Tim. 1.16 thy 〈…〉 you are these examples Regarded, but that Christ might show his long suffering 〈…〉 m to the ensample and encouragement of all those that in time to come should believe in him to everlasting life. S. It is some encouragement indeed to see others 〈◊〉 have recovered out of those dangers wherein one finds himself to be But in the mean time, this danger is such as many have perished in: so that I am in great hazard st at length into everlasting destruction, so long as I am in this case, and not certain, that I shall recover out of it. M. Your hazard were great indeed, if this were your case; though even herein you might with some hope use the means for your recovery. But I have some better comfort for you then this; and that is, that you may be deceived in judging yourself thus for the present quite over whelmed with hardness of heart. S. Do you think it possible, it should be otherwise with me? M. Nay I have very great reason to persuade me, that it is otherwise; and your present persuasion is a great mistake, and gross delusion. S. Oh how happy were I, if you could upon good ground so persuade me. I fear this is too good to be true; but I pray, what induceth you to conceive so? M. Truly I have very many strong inducements, which perhaps when you shall hear, may be a means of persuading you too, 1. How do you think, it should come to pass, that you are so sensible of your own hardness of heart as you seem to be? A senseless stone doth not feel its own hardness; neither doth he that is sound asleep perceive that he sleepeth▪ Sense surely is a sign of life, and of life in action; & life in this kind, spiritual life is never joined with total hardness. That tenderness of heart which you complain you want, what is it, but a disposition of the heart apt to perceive, and do, that which tends to ones spiritual good? Ephe. 5.11 joh. 16.8. Rom. 7.9. Now it is the light of God's spirit that discovers to a man his own darkness and convinceth him of his own deadness: this must needs argue at least the beginning of the life of grace; which certainly will not fail of due perfection in the end; this very feeling of spiritual wants, which is the first act of spiritual life, being a great furtherance to the supply of them, in as much it is usually accompanied with care to seek, to which is annexed by Christ's promise grace to find. Mat. 7.7. 2. Whence is this complaining of yours? doth a hard heart complain of its own hardness? or doth nature teach a man to complain of his natural corruption? Natural men may feel and complain of outward temporal calamities: but it is only the work of God's spirit in those that are renewed, and softened, to complain of spiritual judgements, ●er. 31.18. with Ephraim to lament former sins, and with sorrow to remember their own wicked ways, Eze. 36.31 while they look on him whom they have pierced. Zach. 12.10 Thousands are in that state that you imagine yourself to be in, and never complain, but go on the broad way with pleasure & contentment. And surely, this very complaining of your hardness, is an argument sufficient, that your are not wilfully hardened. The child that cries to his Mother, I fall, shows his danger, not his determinination; as the Disciples crying to their Master, Mat. 8 25. We perish, discover their fear, not their purpose and the Church confessing that She sleeps, Cant. 5.2. her infirmity, not her resolution. And here you have S. Paul joining with you in the same complaint, being as it seems, in the same case that you are, Rom. 7.15. to the end. 3. What means your struggling, praying, using all means against this hardness of yours, to subdue it, and to be freed from it? Are not these evidences sufficient, that you do not yield to it, & consequently are not wholly overwhelmed with it? Yes certainly, Gal. 5.17. for it is only the spirit, that lusteth against the flesh; and it can be no other than some taste of the grace of God, that makes you so earnestly long after it. Christ must first put his hand to the hole of the door, Cant. 5.4. before the Spouses heart is affectioned toward him. And God never fails both to cherish these desires, Mat. 15.28 Psal 20.4. and 11.2. and in the end to satisfy them, yea, to give us even above, & beyond our desires. Eph. 3.20. So that if you can but prove your desires sound and sincere, you need not fear; all is safe. For, Firist, When God hath a purpose, to give any thing, he gives us a desire to ask; Dan. 9.2.3. Act. 12.5. Psal. 10.17 he first prepares our hearts, and then bends his ear unto us; and ask thus according to his will, 1. jol. 5.14. how can he but hear us? Rom. 8.26. and 34. Secondly, Christ's intercession in heaven & the requests of his spirit in our hearts, ever go together, and therefore cannot possibly fail of speeding. All this I trow, is sufficient to put a difference between your state, and the condition of them that are wholly hardened. First, You being sensible of your own estate, they altogether senseless. Secondly, Psal. 12.4. Pro. 10.23▪ and 14.9. You complaining thereof, they rather boasting therein, making a mock, and a pastime of sin. Thirdly, You praying & using all means to be freed from your present hardness they desiring still to rest, Isa. 56.10. & sleep therein securely, and impatient of any thing that might awaken them. S. But for all my feeling, complaining, striving, I can find nothing in myself, but hardness of heart, no manner of tenderness at all; and therefore surely you are deceived in your charitable conjecture. M. Feeling, complaining, striving? and yet no tenderness? all hard still? This is very strange. Why, this very striving, complaining, feeling, is tenderness itself, or the effect of it. Neither is it possible to complain or pray against infidelity, Mar. 9.24. but by faith; against hardness of heart, Psal 51. & 119 83. but by the mollifying spirit of God And grace many times is hardly discerned in the beginning, or nonage thereof, but by such effects as these. S. ay, but what can you say to this, that I cannot at all relish the Word of God, have no heart to private Conference, meditation, prayer, or any exercise of Religion, but altogether loath and distaste them? Is it possible, think you, that these things should stand with any tenderness of heart, or any sanctified affection? M. This were a hard case indeed, if it proceeded from a man's habitual disposition, not from some extraordinary distemper. But considering how far a man may be swayed by occasion of some outward cause, and how far he may be deluded in discerning his own estate: it is not always safe for one to judge of himself by his present sense and feeling: but especially in these three Cases. 1. In the time of his first conversion; when grace is as seed newly cast into the earth; and a Christian like an Infant for want of exercise, and experience it may be, scarce knowing what he hath. Then as the land newly sown, little differs from other ground in show, so a Christian seems little different from other men: or as children's complaints are not ever to be taken for Rules, so the complain of such a one, do not infallibly evince the want which he complaineth of. 2. After the committing of some gross sin, or neglect of the means of grace, & lying therein without remorse for a time. Then a Christian is as on in a swoon, or fast asleep: if his life be in him, it scarce appears, at least he perceives it not himself; the spirit though not extinguished, yet intermitting his work for a time. 3. In some vehement perturbation of the mind, either by tentation, or melancholy, which many times is seconded by tentation too; whereby Satan labours to blind the eyes of a Christian, that he may not see, and take comfort in his own happiness. Then, as in War, the noise of a Cannon stupifies the bodily senses, so while Satan is continually buzzing in a man's ears, his violent and importunate tentations, he is not able to hearken to the gracious promises of God, or any thing that might sound to his comfort. Nay, as it falls out sometimes in natural melancholy, that men have strange imaginations, as to think themselves dead, to have no heads, etc. So, and much more than so are men deluded, when Satan seconds their melancholy conceits with strong delusions which may well take the deeper impression, by how much the things conceived, are less subject unto, and consequently hardlier confuted by sense. In such cases as these, a man may have grace, and yet not discern it, may persuade himself, and peremptorily stand to it, that he hath none at all. S. Yea? what say you then to that of the Apostle; If our heart condemn us, GOD is greater than our heart? M. It is true indeed, when the conscience rightly informed, doth check, accuse, condemn, there is no hope of avoiding the sentence of God, by any close carriage, by which we might think to shift, and hide ourselves, and our actions from his eyes. Yet this hinders not, but that sometimes the conscience may condemn, where God doth not. For though it always judge for God, and on his side, yet it doth not always judge with God, and according to his direction: but sometimes, job. 13.9. it may be with jobs friends it makes a lie for God: not purposely indeed, but through misinformation, or prejudice, while it looks on the wrost that appears, as the quality of a sinful action passed, or present indisposition of the heart; not on the best, which is in part concealed, the sincere disposition of the heart generally, which how weak soever, might be supported with that gracious promise of Christ, Isa 42. Not to break the bruised reed, nor quench the smoking flax. S. Yet by all this you cannot persuade me, that I have any thing in me, but deadness, and hardness of heart: since I feel the effects thereof continually in the dying of all good affections in me, and the corrupting of all good duties, that proceed from me. M. It is even time then to fall from comforting to chiding of you. What? Must you needs have such perfection of holiness, as God affords not to his Church militant, or else will you be unthankful, and impatient? Why, you must know, that our sanctification here is but begun, the accomplishment of it is reserved to the state of glory. If we here have any perfection, it consists in the imptation of Christ's righteousness, God gracious acceptance of our imperfect obedience, in comparison of others; or at most in the perfection of parts, and sincerity of our endeavours. It is indeed a commendable care, that no iniquity reign in us, but intolerable pride, to think strange, that any remains in us. What madness were it, to burn the corn, because some weeds grow amongst it? for an ulcer in the skin, to thrust a lancer into the heart? in punishing the guilty mother, to destroy the innocent babe in her womb? And is it not as bad, falling out with the flesh, to wreck your anger on the spirit? through hatred of corrupt nature, to offer violence to the new creater? in a word, to give overall, & take no comfort in any thing, because all is not as you would have it What if God be pleased by this present indisposition, to labour the cure of some more dangerous disease in you? will you quarrel with your Physician? You may remember perhaps, there was a time, when you had a vain conceit of freewill, & natural ability to believe, and repent at pleasure; & of this you have not yet throughly repent: if this be so, what can God do less than by your present deadness to show you, jer. 13.22. 2. Cor. 3.5. Phil. 2.13. that you live only by his grace; that he alone is all in all, both in your first conversion, and in the final accomplishment of your salvation. It may be 'tis something else, which he corrects in you, and would have you correct in yourself. S. What then should I do in such a case, when I can feel nothing in myself that may afford me comfort? M. Oh, is it come to that at last? then I have some hope of doing good with you, now you begin to be inquisitive. This you must do. First, Labour to find out that particular error, or corruption, which God may aim at in this withdrawing the light of his countenance from you; and be humbled for that: perhaps when that cloud is dispelled, the Sun will show forth his beams again. Secondly, where your feeling fails, try what your other senses can discern; whether they can discover any fruits or effects of that grace, which is in itself insensible. Thirdly, If you can discern nothing in present, have recourse to the times that are past; and therewithal remember, that God's love is unchangeable, our comfort and happiness depend not on our feeling, but one Gods never failing promise; not so much on this that we know him, as that we are known of him, Gal. 4.9. Phil. 3.12. and held fast by him, who hath taken the charge of us Faith is the evidence of things not seen, 2 Tim. 1.12 Heb. 11.1. Rome 4.18. nor felt; by which we believe under hope, against hope, and trust in GOD, though we have nothing for the present but denials from him, Mat. 15. job. 13.15. feel nothing but the effects of his wrath; so that it is a kind of Infidelity to believe no more than we see, job. 20.29. and feel; nay, reason itself is sometimes deceived in arguing from sense negatively; as if a man should conclude, their is no Sun, because he sees it not at midnight, or when it is under a cloud. Here jehosaphats' examples worthy our imitation, who, when he knew not what to do, looked unto God. 2. Chro. 20 Fourthly, If all this will not serve the turn, do as Physicians are content to do when they are sick themselves, be directed and ordered by others. Rest for a while on their judgements, whom you take to be faithful, and likely to deal unpartially with you. S. I think I must be fain to make this last my refuge; especially for the present; and I know none likely to deal more faithfully herein then yourself. Wherefore I beseech you dissemble not with me in a case of this importance; but tell me sincerely, do you think it likely, that any grace for the present harbours in this hard-heart of mine? M. I told you my mind herein heretofore, and acquainted you with the grounds of my persuasion; and now for your comfort I tell you again, I am certainly persuaded, that there is that true seed of grace in you; that will grow up to everlasting life. S. Certainly it must be very little grace, that is so insensible, that I cannot discern it. M. It may be greater than you are aware of; as may perhaps appear in good time. But suppose it were as little as you can imagine; you have no reason to be discouraged, if once it be true, and sincere. All grace is little at the beginning, as a grain of Mustardseed, a little Leaven, the Mornining-light; but it hath these three properties. First, It is a remaining, seed, joh. 4.14. 1. joh. 3.9. a living spring, that shall never fail. Secondly, It is still growing, Mar. 8.22. and increasing. Thirdly, 1. joh. 4.4. It will in the end overcome all that overshadowes it. S. It thank you Sir, for the great Comfort which you have been a means of procuring me; me think I find already some case to my preplexed heart. But I remember, you told me, that howsoever God's children are free from the danger of falling into this desperate estate of hardness of heart, yet they must use all good means to prevent it. Wherefore for conclusion, I pray you acquaint me with the best preseruativies that you know against it. M. Preseruatives against Hardness of Heart. I will, Sir, most willingly; and I am heartily glad, that you are come to this. The preservatives in general are the same with those which were formerly prescribed, as means of recovery out of those other kinds of Natural and Voluntary hardness of heart, which I will now briefly propound to you in these Rules. Frist, Carefully avoid all the degrees by which men fall into hardness of heart, before mentioned; especially take heed of pride, and wantonness in prosperity. Secondly, Labour to keep your heart under the hammer of God's Word continually; joining with the public Ministry, private reading, meditation, conference. Thirdly, Be glad of plain and faithful admonition; & be not backward to give good Counsel to others, that God may not punish your neglect of others with others neglect of you. In this kind, good use may be made of the exprobration of enemies. Malice is a good informer, though an ill judge. fourth, Let no affliction on yourself, or judgement of God upon others, pass without due observation and use, both for examination, and humiliation. Fifty, Cherish in yourself a dislike of all sin; aggravating it by all circumstances, which may make it more odious; as, 1. God's infinite wrath against it, expressed both by the fearful consequents thereof, judgements threatened, and executed, and by the infinite price that was paid for the ransom of it. 2. God's wonderful mercy to us in Christ. 3. The profession we have under-taken, and the covenants that we have made. 4. The sweet comforts of sincere of obedience, and the woeful effects of our halting therein. Sixtly, Walk always as in God's presence, with Henoch, and Noah; & of often remember the straight account to be made to him at our departure hence. Seventhly, Be frequent in prayer to God, ever therein bemoaning (yet without murmuring,) the remainders of corruption: hereunto add sometimes fasting, which is like scouring, ever now and then to be joined with ordinary washing. Eightly, Survey every day your steps: and let no sin pass unconfessed unlamented. And ever and anon have recourse to those marks and properties of a tender heart, which you must endeavour to find in yourself. Where you find the least declinning, renew your Covenant, and take faster hold. FINIS.