GOod Sir, you are well met; if you are at leasure, I should bee glad to haue little Conference with you.

With all my heart; I can afford to bee at leisure at any time, when my confe­rence may doe any good. But what is the matter that you look so heauily this euening? is there any thing troubles you?

Yes truely: I haue beene [Page 2] disquieted in my minde a long time; but especially since this morning, when I was at your Sermon; wherein by occasion of Gods hardning of Pharoahs heart, you discoursed of the na­ture, & kinds, and consequents of hardnesse of heart. Which I must confesse, I vnderstood but confusedly, yet that which I did vnderstand hath much troub­led mee: and therefore now I should thinke my selfe much beholden to you, if you would informe my iudgement therein a little more distinctly.

Your desire is good, and God forbid that I should bee wanting to you therein. I could wish that all that vnder­stand mee not at any time, would take the same course in enquiring farther of me after this manner.

I pray God wee may bee thankfull for so great a benefit, as wee enioy in your publike Ministery: and as I perceiue by this your readinesse, we might make better vse of it, then we do in priuate Conference.

Well sir, I pray what is the thing that you most sticke at in my mornings Sermon?

It is not one, but many things; and therefore if I shall not bee ouer-troublesome, I would gladly be more distinctly informed by you touching the whole point, that you then handled.

I am very well content it should be so; neither shall I account it any trouble at all, if thereby you may receiue any farther satisfaction. Where­fore propose your doubts in [Page 4] order, and I shall endeuour as God shall enable mee, to re­solue them.

First then I would intreat you to shew mee what is that same hardnes of heart, that you spake of?

For you better vnder­standing hereof, you must in the first place know, that this phrase of speech is not proper and naturall, but borrowed: neither of the termes beeing taken in their originall, and natiue signification, but by a figuratiue translation, poin­ting out other things then at first sight they seeme to offer to our view. As, first, by the heart you may not vn­derstand that fleshly substance in mans body, which Philoso­phers obserue to be Primū vi­uens, & vltimum moriens, al­though [Page 5] in that sense the word bee sometimes vsed in Scrip­ture, as, 2. King. 9.24. but that more spirituall part of man, which is, as it were, the heart of that heart, that is, the soule, with all the powers, and faculties thereof, the minde, 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 princi­pall operations in and by the heart, is vsually in Scirpture knowne by that name, as Pro. 23.26. Ier. 17.9.1. Ioh. 3.20.

But how can the Soule, whch is a spirituall substance, be hard, or hardned?

That is it, that I was about to shew you in the se­cond [Page 6] place. Whereas hard­nesse and softnesse are quali­ties properly belonging to compounded bodies, resul­ting from the different mix­ture of those first qualities, drought and moysture: they are likewise figuratiuely ap­plied to the heart, or soule of man, which beeing a spirit is not capably of bodily quali­ties. Now what is meant by this hardnes wee now speake of, you shall the better con­ceiue, if you consider, first, the comparison whence this appellation is originally de­duced; secondly, the contra­ry, by which it is yet farther illustrated.

Shew me then I pray you, what the comparison is, from which this appellation is drawne.

The soule of man con­firmed in sinfull courses, is compared in Scripture to a stone, as in expresse termes to an Adamant, Zach. 7.12. Which as it is the hardest of other bodies, so it hath sun­dry properties arising from, or ioyned with this hardnes, which doe notably set forth the disposition of the soule in such a state, wherein it is vsually said to bee hard­ned.

What are those properties, wherein the heart of man is so fitly resembled to a stone?

A stone you know, is a dead, and senslesse bodie, cold, dry, vncapable of moisture, vnpliable, vn­yeelding▪ nay resisting, and beating backe whatsoeuer lights on it.

True; but how doe these properties expresse the disposi­tion of mans heart? is that also a dead, and sensles body?

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. e­uen whilest aliue to nature; in as much as it is altogether vnactiue to the performance of any good, nay insensible of any thing that may tend to the spirituall good therof. And hence it is that men are said to bee blind, deafe, in a dead sleepe,Reu. 3.17. Rom. 11.8. or slumber; to haue grosse, fat, brawny hearts,2. Tim. 4.3. feared Consciences, and as it were a thinke skinne drawne ouer their hearts, such as is on the labourers hand, and trauailers heele, which though it be pinched, or pierced, scarce feeles any [Page 9] thing. For men in such a case, though they bee laden with a burden vnsupportable of their own sinnes, and Gods wrath, yet groane not vnder it; nay, being euery way most wretched, and miserable,Reu. 3.7. per­ceiue it not: let the iudge­ments of God, as loud and terrible, as thunder-clappes, sound in their eares, they start not; nay beeing brought within view of Gods iudge­ments, yea, within the reach of them, they neuer stirre, or hasten to escape; but lie still like Ionas in the tempest,Ion. 1.5. Pro. 23.34.5. See Isa. 29, 9. Ier. 25.16. or the drunkard on the top of the Mast. As for the sweet and gracious promises of God, though sweeter then honey to the taste more de­lightfull then musicke to the eare, more pleasant then the [Page 10] sweetest odours to the smell, they neither taste, nor relish, reioyce, nor delight in them, they are not at all affected with them, or moued 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, senslesse, frozen in their dregs.

But suppose they are for the present dead, and senslesse; are they also as a stone, vnca­pable of impression for the time to come?

Surely yes, so long as they retaine this disposition of theirs vnchanged; except the supernaturall power of Gods spirit in a manner mi­raculously change them. The naturall man, saith S^t. Paul, 1 Cor. 2 [...]4. perceiueth not the things of the Spirit of God, [Page 11] neither can hee know them;Ier. 4.22. Mar. 6.52. and 8.17. and 16 14. Ioh. 3.4. and 4.11. and 12.37. Isa. 48.4. Zach. 7.11. hee cannot so long as he con­tinues in his naturall dead­nesse, and senslesnesse, how quicke and apprehensiue so­euer hee bee in other things. Neither is hee in himselfe apt to bee wrought vpon, or far­med to any good, by any means whatsoeuer. In which respect hee is more fitly re­sembled to a stone, as the learned obserue, then to any other thing; for though iron and steele be as hard as stones, yet fire will so mollifie them, as to make them pliable to a­ny forme, or fashion whatsoe­ver; onely a stone, well it may bee broken, or ground to powder, it will neuer be soft­ned, or made to bough or bend. Notable examples hereeof wee haue in Cain, in [Page 12] Pharaoh, in Ieroboam. How little doth Caine relent,Gen. 4. either by beeing fairely forewarned, or after more seuerely called or account? How farre is hee from either shame, or re­morse, reuerence of Gods glorious presence, or feare of his terrible threatnings! The like may be said of the other. There is one propertie of a stone behinde, which some men also come not short of; and that is resisting whatsoe­uer fals, or is cast vpon it. Hence men are compared to the deafe Adder,Psal. 58.4 wilfully stopping their eares; and that which is vsually rendred the Spirit of slum [...]er, Rom. 11.8. is not vnfitly translated by some, the Spirit of compunction, implying a kind of fretting,Reu 11.18. chafing, and violent stirring against the [Page 13] Word rebuking:Act. 5.33 as in those that brast for anger at the A­postles, that gnashed with their teeth at Steuen. Cap. 7.54.

Wee haue heard enough of the comparison; let vs see now, how this is farther il­lustrated by the contrary.

We shall find the con­trary to a hard heart, (which by the rule of proportion must needs bee a soft, and tender heart,) set forth in Scrpture by sundry proper­ties; as that it is Rom. 2.29. a circumci­sed heart, Luk 8.25 an honest & good heart, Psa. 51.26 a broken and contrite, Eze. 36.26 a fleshy and relenting, 2 King. 22 19. mel­ting, Isa. 66. [...]. trembling, humble, and obedient heart, [...]. Pet. 1.2 sprinkled with the blood of Christ, Eze. 36.25 washed by his grace, Mat. 3.11 hea­ted, and inflamed by his holy spirit; All which by the con­trary [Page 14] shew what are the pro­perties of an hard, and stony heart.

Can you out of all that you haue said, gather mee a briefe description of hardnesse of heart?

Hardnesse of Heart what it is.Yes, and I thinke it may fitly bee described thus ‘That it is an indispotion of the soule of man, whereby his mind being blinded, his wil-peruerted, his affections enthrall'd to sin, he is prone to commit any wickednesse without reluctance, or re­morse; and to neglect, or re­sist both admonitions from without, and the motions of Gods spirit within, which might withdraw him there­from.’

Well Sir, now I vnderstand reasonably well, what this [Page 15] hardnesse of heart is; I would willingly learne of you in the next place, to whom it is inci­dent.

Before I shew you that, I must first aquaint you, with the seuerall kindes,The kinds of Hardnes of Heart. and degrees of it; which as they are different in themselues, haue likewise for their resi­dence diuers, and very diffe­rent subiects.

Why? are their more kinds of it then one? how many, I pray; and how distinguished?

There are three kinds, distinguished by their proper and immediate causes; first, Naturall; secondly, Volunta­ry; thirdly Iudiciary or pe­nall.

What hardnesse of heart is that, 1 Naturall. which you terme Na­turall.

It is that which men naturally bring with them into the world, deriued from the corrupt loines of old A­dam, who by voluntary A­postasie from his allegiance first hardned his owne heart in sinne, and then propaga­ted the same hardnes of heart to all his posteritie, making that vnto them hereditary, and naturall, which was first in him voluntary, and perso­nall.

Who are subiect to this natuturall hardnesse of heart?

Euen euery childe of Adam, that is, all men in the world, that euer haue beene, are, or shall be, (Christ one­ly excepted, who as hee was supernaturally made of a wo­man,Gal. 4.4. not begotten by the vertue of man, after the or­dinary [Page 17] course of naturall ge­neration, so was in all things like vnto vs,Heb. 4.15. sinne onely 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 sinnes naturally; hauing their vnderstandings dark­ned, because of the hardnes of their hearts; which being past feeling, haue giuen themselues to wantonnesse. Whence God makes that promise generally to his cho­sen, who are to be renued by his spirit,Ezech. 36.26. that hee will take out of their bodies the stonie hearts, which they haue by nature, and giue them an heart of flesh.

Why? but, doe we not see many good natures, which euen vnrenued, are of a milder and [Page 18] more ingenuous temper, as if they were euen, made of softer mettall? me thinkes you should not account these naturally hard-hearted.

This is a common errour of ours to commed good natures, as if there were any goodnesse at all in men by natures? indeede all are not in there naturall dis­positions equally bad; and ther's some appearance of goodnes in some; which yet is not from nature, but from restraining grace; nor yet that such, as argues any true spirituall tendernesse; the best being as farre (for all their ingenuitie) from yeelding to the gracious motions of Gods spirit till they be chan­ged, as they that are of more rough, and froward natures.

Is there no way then to auoyd, or preuent this naturall hardnes of heart?

Truely no, expept a man could preuent his being borne, or being borne of cor­rupt, and sinfull parents: since that which is borne of flesh, is flesh.Ioh. 3.6.

What say you then to the children of the regenerate? are not they freed from their hard, and stony hearts, as their pa­rents are?

The regenerate indeed are freed in a sort from the naturall hardnesse of their hearts, but not entirely, one­ly in part; and they beget children not by vertue of that part which is regenerate, and spirituall, but by the ver­tue of that naturall power, which remaines yet tainted [Page 20] with sinne. So that it comes to passe in this case as it doth in the growing of your corne: you sow cleane corne, threshed, winowed, and pur­ged from that straw, and chaffe, that grew vp together with it; yet the corne that springs thence growes not without both straw & chaffe. So, albeit it in the regenerate there is a kinde of threshing, and winowing away of that naturall corruption that grew vp together with them, by the worke of Gods grace; yet the issue, that proceeds from them, receiuing its be­nig not from grace, but from nature, retaines the old cor­ruption of nature still.

If there bee no way to [...] ­uoyd this contagious euil, [...] good may the consideration teach vs?

We may learne from the consideration thereof;

1. To lay the fault of our obstinacy vpon our selues, not on God, or any other A­gent without vs: for howso­euer God is said to harden, yet hence tis euident he doth it not by making hard that, which was soft before; but onely leauing a man, who was hard-hearted naturally, to bee farther hardned by Sathan, and his owne cor­ruption.

2. To bee thankfull with all humilitie vnto God for his grace, if wee finde our selues in any measure soft­ned.

3. To shew our selues meeke, patient, and compassionate towards those that yet conti­nue hardned. Tit. 3.2.3.

[Page 22]4. To Take heed of giuing way to, or fauouring our selues this in our naturall hardnes, least it proue actu­all;2 Volunta­ry, or Actuall. and voluntary.

What is that hardnesse of heart which you call actuall, or voluntary?

This is properly, when men hauing meanes of grace, yet wilfully abuse them, or neglect them; securely go­ing on in their sinnes, till by custome in sinne they loose all sense, and feeling of it, or of Gods iudgements against it, as Zach. 7.11.12.

To whom is this kinde of hardnes incident.

It is pecular to those that haue, or may haue the meanes of grace: but among them common in a sort both to the elect, and reprobate, [Page 23] but with great difference.

Wherein consist this dif­ference?

In the reprobate this hardnesse of heart, is both to­tall, that is, in the whole mind, will, and affections; and finall, that is, euer to con­tinue without all change, or alteration. In the elect it is otherwise, whether we consi­der them before their con­uersion, or afterwards. 1. Be­fore their conuersion the dif­ference is not so much in re­spect of themselues, or their present disposition; they be­ing then (to all seeming,) euen as reprobates, wholy a­uerse from God, with rheir whole hart resisting his will, abusing his goodnesse, and for the time waxing worse and worse, euen by the meanes [Page 24] of grace; but onely in Gods purpose, who intends not to leaue them thus still, but in his good time to reclame them, as he did Paul, Zacheus, and others. 2. After their con­uersion the difference is more euident; their hardnes of heart being then not totall, but in part, mixt with softnesse and tendernesse, euen through euery part of the soule; so that though they somtimes resist God indeed, neglect the meanes of grace, profit not as they should, and might doe, by his Word, and Father­ly corrections; yet this is not out of wilfulnesse, or with full consent, but from igno­rance, errour, ouersight, weaknesse of faith, frailtie of the flesh, the subtitle of Sa­tan, and strength of his ten­tations; [Page 25] not without some re­luctance for the present, and when they come to them­selues, repentance.

But what is the danger of being in this estate?

The danger hereof is very great, and that many wayes.

1. In it selfe it may seeme an euill great enough, depri­uing a man of his Synteresis, the light of naturall Princi­ples, wherein hee becomes e­quall to a beast; nay, of all touch of conscience, wherein he is worse then a Deuill. And so long as one continues therein, he still growes worse and worse, without all stay, till hee comes to the very height of all impietie. In which respect this euill is worse then any outward ca­lamitie. [Page 26] Iobs miseries were no way comparable to it, for by them hee profited, and out of them all he had a gracious is­sue nay, all Pharaohs plagues besides come short of it; for had this beene away, they all had soone beene at an end. Euen a wounded spirit comes somewhat behinde it: for though it bee an euill vnsup­portable, yet it sends a man to Christ for remedie, while this lulls him asleepe, so that hee perceiues not his misery. 2. But it is most aggrauated by the fearfull consequents; it being a high way to that vnpardonable sinne, Mar. 3.29. and once growne to the height, a plaine marke of a reprobate;Rom. 11.7. Deut. 2.30. and 1. Sam. 2.25. Rom. 2.5. and consequent­ly, a forerunner not onely to temporall, but to eternall de­struction.

What I pray you, are the meanes, and degrees, by which men vsually come to this great, and dangerous euil, and ascend to the height of it?

The causes of it are many; whereof some make way for it, others more im­mediately lead a man into it. As, 1. Naturall hardnesse of heart is the root of all actuall hardnes, so that if that be let alone vnmortified, the bran­ches will soone bud forth, and shew themselues.

2. Ignorance is a great meanes of confirming,Eph 4.18.19. Ioh. 3.19. 2 Pet 3.5. Iob. 21.14▪ Prou. 1.24. and in­creasing that naturall hard­nesse; specially if wilfull, ioyn'd with contempt of knowledge, and the meanes thereof; blindnesse is vsually accompanied with boldnes.

3. Vnbeleife, and distrust [Page 28] opens a great gap to farther obstinacy: an vnfaithfull heart, soone growes an euill heart, to depart away from the liuing God, ready to bee hardned by the deceitfullnes of sinne.Heb. 3.12.13.

4. Iudging according to sense and reason, maruailous­ly strengthens infidelitie; as when from present impuni­tie, men take occasion to pre­sume on Gods lenitie;Psal. 50.21 Rom. 2 4. as dis­soulte scholers beare them­selues bold vpon their Ma­sters gentlenes;Isa. 57.11. or to despise his threatnings,Eccl. 8.11. because they are not presently executed, as birds doe a scarcrow, be­cause it moues not; or els when from the afflictions of the godly men, are readie to call Gods prouidence in que­stion;Psal. 73.13 or lastly, vpon obser­uing [Page 29] of eminent gifts of lear­ning, or ciuilitie in Heri­tikes, and profane persons, to sooth vp themselues in su­perstition, and profanenesse;Exod. 7.22. as Pharaoh seeing his Sorce­rers doe the same miracles that Moses did, hartned him­selfe in his impious contempt of God.

5. Committing of some grosse sinnne is like a blow in the brainepan, or fall from a Tower, which stuns a man, and leaues him as dead for the time; stupifying his con­science, and making a man suffer shipwracke of his faith;1 Tim. 1.19 as wee may see in Dauids a­dultery and murther.

6. Hypocriticall hiding of sinne helpes to draw a skin ouer the conscience,Pro. 28.13. and to set a barre against the greace [Page 30] of God: as wee may see in the same example of Dauid, ac­cording to his owne confessi­on, Psal. 32.3.4.

7. Custome in any sinne by little and little insensibly takes away the sense and fee­ling of sinne.

Mat. 13.22 Luk. 21.348. Pride of heart, worldli­nesse, and voluptuousnesse cause the heart to swell or so lull it asleepe, that it becomes insensible of any thing.

9. We are led into all these euils for the most part by neglecting our watch ouer our owne hearts; for the pre­uenting of sinnes deceitfulnes; which steales vpon vs, and beguile vs;

1. In the doing of good, by

Heb. 3.13.1. Delaying, and putting off good purposes to another time,

[Page 31]2. Contenting our selues with the good we haue, and standing at a stay,Heb. 6.1.4. a dange­rous forerunner of a downe­fall.

3. Suffering good motions to coole after some extraordi­nary fit of zeale or forward­nes, through pride, and neg­lect of former iealousie; as in Dauid, and Hezekias. 2. Sam. 11. 2. Chron. 32.25. Here­by we grow, 1. to vse religi­ous exercises perfunctorily; 2. now and then without ne­cessitie to omit them; 3▪ at last quite and cleane to for­sake them, and all desire vn­to them; in which case if God should leaue vs, wee should bee like that emptie house,Mat. 12.44 45. which was not long without a tenant.

2. In the auoyding of e­uill, by

[Page 32] Mat. 26.41 Heb. 3.15.1. Omitting preseruatiues against it, as, watching, pray­er, Christian admonition, &c.

2. Giuing way to the first motions of it, as Dauid when he gaue himselfe leaue to bee idle, and to looke wantonly abroad; or dallying with it, as Eue did with the deuill.

3. Remitting by little and little our former hatred a­gainst it. Hence it comes to passe that sinne which at first seemed an insupportable 1 burden,Psal 3 [...].4. in time proues, first, lesse heauie, we are sorry for it, but not so cast downe with it as in former times, 2 secondly,Pro. 30.20. light and easie, it 3 troubles vs litle, or not at all, thirdly,Psal. 14.4. Iere. 5.3. altogether insensible we perceiue it not, fourthly, 4 pleasant and deligtfull,Iob. 20.12. it [Page 33] giues vs 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 profanenesse and hard­nesse of heart. Euery one of these declining steps is dan­gerous, and therefore happie is he, that can keepe his heart in that perfect hatred of sin: hee that descends to the first step is in some danger, yet not excluded from the gra­cious incitation. Mat. 11.28. if he stay himselfe in time: he that goes on to the next is in greater danger, yet in possi­bilitie to bee reclaimed, if Christ looke backe vpon him, as hee did vpon Peter. But if one come to the third, his e­state [Page 34] is already deadly, almost desperate; the forth and last step helpes onely to make vp the measure of sinne, and to lead a man the more quietly and securely to hell.

Why? but must a man needs come to this height, that giues but a little way to sinfull delights? me thinks a man may doe this, and yet detest sins ex­treame impietie.

2 King. 8.13.Iust this was Hazaels conceit of himselfe; hee thought it strange, that euer he should doe such horrible things as the Prophet fore­told of him, and reiected it with a kind of abhomination; yet after came not one iot short of fulfilling it. Alas? we are not able to conceiue, whereunto the wickednesse of our hearts may bring vs, [Page 35] if wee giue way to it, and therein bee lest vnto our selues.

But how may a man know whether he be ouertaken here­with or no?

Some light hereun­to a man may haue from that former descrption of hard­nesse of heart, and the seue­rall degrees thereof: But it may bee discerned specially by these signes, or makes.

1. A mans senssesnesse of his owne estate. For where there is no sense, their commonly is no life. If you haue a stone in your bladder, or reines, you presently complaine, and are exceedingly troubled. And is it possible, thinke you, that a man should haue a stone in his heart, and bee aliue, and not perceiue it? [Page 36] You haue heard that wee haue all by nature hard and stony hearts; and this hardnesse in part still remaines in the best. So that they, whosoeuer they are, that neuer complaine hereof, nay, that hauing ne­uer beene humbled hereby, can rest secure of their pre­sent and future well-doing; shew euidently, that they are dead and senslesse still, and consequently ouer-whelmed still with hardnesse of heart.

2. The read [...]nesse of the conscience to doe its office in checking for sinne. If a man can swallow omissions of good duties; carelesse perfor­mances of them, ordinary slips, and sometimes grosser sinnes, and his heart neuer smite him, or suffer it selfe to be controll'd for stirring, hee [Page 37] is in a very dangerous, if not desperate degree of hardnesse of heart.

3. The effect that those meanes take which God v­seth to worke vpon the heart; a signe a man is in an ill case, when they preuaile not, but God, as it were, looseth his labour in them: as,

1. The Word, Gods power­full arme, his hammer, his two-edged sword, then pre­uailes not, when it is heard vnprofitably, beeing either not attended to, or conceiued by the vnderstanding, not retained by the memory, not entertained by the affections, but resisted, choaked, detei­ned in vnrighteousnesse, or not seconded with reforma­tion.

2. The workes of Gods [Page 38] ordinary Prouidence, which should bee as a glasse for vs to behold the Maiestie of God himselfe, and his will derec­ting vs to diuers duties; then faile 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. Ciuill Lawes, by which God keepes men within their compasse, then come short of their end, when they must be faine to stoope and yeeld to our humors; as, Mat. 19.8. and among vs, in the case of biting Vsury, &c.

4. Extraordinary fauours, or iudgements, which should stirre vs vp, and make vs looke about vs, then want their suc­cesse, when we are not affec­ted [Page 39] by them, as wee should; but instead of thankefulnesse for the one (as Gen. 39.9. 1. Sam. 1.28. Psal. 18.1. and 116.12.) applaud our selues 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. Iere. 5.3. Pro. 27.22. rather mooued to thinke that God must needs loue vs, because hee corrects vs, though we are neuer a iot bettered thereby.

5. Inward motions of Gods spirt, sent to encourage and strengthen vs in good courses, then returne voyd, when they are not entertained, and che­rished with good affections, and seconded with good en­deuours.

Now I pray, what should a man doe, if by these signes he finde himselfe ouer-taken with [Page 40] this dangerous euill? Is there any hope of his recouery?

Yes questionlesse, there is hope of his recouery, so long as hee hath any sense of his misery, any desire to bee freed therefrom.1. Sam. 14.14. God hath appointed a menanes, not vt­terly to cast out from him, him that is expelled. In this case therefore it will be good for a man that finds himselfe thus ouer taken, with all care to betake himselfe to these remedies following.

1. Let him come, and be­moane himselfe,Psal. 77.1. Isa. 63.15.16. Rom 7.14. and his mi­serable case before God: the Cure is in a wonderfull for­wardnesse, when a man can bring himselfe once to this. For besides that our corrup­tions themselus like theeues or traytors are ready to flie, [Page 41] vpon discouery and persuit;Isa 63.9. Iudg. 10.16 and Ier. 31.18.9. Isa. 61.1. God is exceeding readie in such a case to bee moued with compassion toward vs, to be in [...]or: troubled in our trou­bles, and bind vp our broken hearts. Only here we must be sure; 1. That we dissemble not with God, but vnfainedly de­sire the remouall of our owne hard-heartednesse. 2. That we be earnest, with him, & presse him instantly, with such argu­ments as hee is accustomed to yeelde vnto: 1. his abilitie, 2. our necessitie: 3. his promise, and consequently his glory.

2. Let him vse no other plaister,Zach. 13.1. 1. Pet. 1.2. Eph. 5 25.26. but that which God hath giuen and appointed vn­to vs euen the blood of his owne Sonne, by which he sof­tens and reconciles vnto him­selfe, all that are softned,Heb. 10.11 and [Page 42] reconciled. For as Euah came out of Adams 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 hard­nesse of there hearts.

3. Hee must be sure to get that hand which alone can re­ceiue, and apply this heauenly plaister,Zach. 12.10 11. Faith; by which we looke on him whom we haue 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 wil be need­ful to make vse of those instru­ments, by which God vsually [Page 43] works faith in our heats; those are specially the Word, and Sacramēts, the one being that fire by which our hearts are melted, & new fashioned;Ier. 23.19. the other a singular meanes to knit vs nearer vnto Christ, from whose fulnesse wee all receiue grace for grace.

5. Hereunto if he adde the due obseruation of Gods iud­gements, both vpon himselfe and others, & make a holy vse thereof, hee shall find a great helpe thereby both to the o­pening of his eares,Iob. 33.16. and to the softning of his heart.

6. After all these he must waite for Gods spirit to make all other meanes effectuall; without which the two-edged sword of the Word, and what euer els may be added for the strengthing therof, may proue [Page 44] but as Scāderbegs sword, which was able to do little or nothing with out Scanderbegs arme.

Well, suppose I find by these meanes, that in some measure God hoth begun to soften mine heart; What am I then to doe?

You haue then great cause to be thankeful to God, who hath therein giuen you a sure pledge of his loue, and an assurance infallible, that hee wil neuer forsak you,Isa. 66.2. Psal. 147.3. and 34.18. and 25.9. Isa. 57.15. but euer look vpon you, with an eye of tender cōpassion, to bind vp, and heale all your wounds, to deliuer you frō all dangers, to guide you in all your wayes, to abide and dwell in you, as in his Temple for euer.

But may I securely rest in this, and neuer feare any danger of back-sliding?

By no meanes; since, 1. [Page 45] we are neuer in greater dan­ger, then when we are thus se­cure, as we may see in Dauid, and Peter. 2.Psal. 30.6. Mat. 26.36 It will be a more difficult thing to recouer out of this danger, then to preuent it; as appeares by those that being giuen ouer to any sin, hardly are brought to re­forme it. 3. We may prouoke God to inflict on vs that other kind of hardnes of heart cal­led Iudiciary, or Penall, by which men are vsually sealed vp vnto condemnation.

These indeed are forcible motiues to a man to looke about him, and in stead of giuing way to securitie, to furnish himselfe with the best preseruatiues a­gainst sins dangers: But before I come to enquire thereof, I would faine know the vtmost of the danger; and therefore I [Page 46] pray you tell mee, what you meane by that last kinde of hardnesse of heart, which you call Iudiciary,3. Iudicia­ry or Pe­nall. or penall.

This is, when God as a iust & angry iudge takes ven­geance on mans wilfull rebel­lion, by giuing ouer his heart, which was hard by nature, & farther hardned by voluntary abuse of the meanes of grace, to be hardned yet in an higher degree by Satan, and his owne corruption, & there by sealed vp vnto eternall condemna­tion. In this case the soule of a man being wholy infected, & poysoned, and the spirit alto­gether quenched: neither light of nature, nor motions of grace, priuate councell, nor publicke admonitions, mer­cie, nor iudgement is euer likely to stay that violence of [Page 47] his sinfull courses: wherein he runs on without all scruple or remorse, till either God strike him with some exemplary plagues as he did Pharaoh; or hee plunge himselfe into the gulfe of despaire with Iudas; or death steale on him with­out repentance, as on that rich man, Luke 16.

What sort of men doth this kinde of hardnesse befall?

Only reprobates,1 Ioh. 5.13. whom God suffers to lie in wicked­nesse; whereas all the elect be­ing giuen by God vnto Christ,Ioh. 6.37. Iob. 17, 9. and by Christ commended a­gaine vnto his Father, are secu­red from this great euill; and in good time endued with that sanctifying spirit, by vertue where of they keep themselues so;1 Ioh. 5.18. that the wicked one tou­cheth them not.

But if this befall repro­bates onely, Isa. 63.17. how doth the Church complaine, O Lord, why hast thou hardned our hearts from thy feare?

This is not to be vnder­stood of all hardnesse of heart: for wee haue shewed before, that there is a kind of hardnes of heart natural, common to al by nature without exception: and there is a voluntary or actuall hardnes, incident euen to the elect, and that in full measure for the present extent before their conuersion, and after too, in part, though then ioyned with some reluctance; and of this the Church com­plaines, and desires that God would not leaue her therein; (for God hath a hand in the or­dering of this, & therby many times chastiseth the neglects [Page 49] and errors of his children;) But it is that total finall hard­nesse, which to naturall & vo­luntary rebellion, hath ioyned an vniuersall giuing ouer of God, which is more properly termed Iudiciary or Penall, that befals only the reprobate. A thing hardly to be discerned for the present, in as much as that other voluntary hardnesse, incident to the elect, especially before their conuersiō, comes very neare it for the present; yet in part to be guessed at by these properties accompany­ing it. 1. Obstinate disobedi­ence against the knowne war­nings of God, not in one, but many things, & that constant­ly. 2. Sensles securitie, without all manner of relenting by promises, or threatnings, be­nefits, or corrections, 3. Wax­ing [Page 50] worse and worse, more ca­reles to please God, more des­perate in offending him after all meanes vsed either in mer­cy or iudgement, continually.

Why, but wee see few or none thus hardned; euen the most obstinate that euer were haue discouer'd some relenting: Cain hangs downe his head, E­sau weepes, Pharaoh yeelds, Balaam desires to die the death of the righteus, Ahab puts on sackeloth, Iudas repents, Felix trembles, and Simon Magus desires to be prayed for.

1. All reprobates doe not fall into this kinde of hardnes of heart,Rom. 9.18. c. 11.7.8. 2 Thes. 2.10 but onely such as haue abused the meanes of grace and stubbornly resisted Gods working by them.

2. All that are hardned, come not to this height; some stay in [Page 51] lower degres, yet sufficient to seale thē vp to cōdemnation.

3. Those that doe come to this▪ doe it not suddenly, but by degrees.

4. Those that are alreadie come thereunto may yet per­haps haue now and then some flashes, pangs, fits of better motions; like the sweating of a stone in moyst weather, which yet retaines its naturall hardnesse, and drinesse. But 1. these proceeed not from a­ny true tendernesse of heart, as fruits of Christs spirit; but only from some passion, touch of consceience slauish feare, or present feeling of Gods iud­gements; no argument of grace, but rather a taste of hell. 2. Being once ouer they leaue no impression; but they that had them, returne presently [Page 52] like a stone to their naturall drinesse; God iustly giuing them ouer thereunto; 1. That they who will not bee guided by his gracious Spirit,2 Thes. 2.10 Deut. 18.43 & holy Word may bee sway'd by the tyrannical gouernment 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 Councellors, and after by Shishag. 2. That they may bee plagued in thath very thing,Pro. 5.22. Deut. 32.19 Ier. 7.19. wherein they went a bout to anger him; a singular means to meet with mens vnthākfulnes, and to discouer their folly & madnesse in resisting God.

But God neuer giues o­uer the elect in this manner; so that if a man be once assured of his election, hee may rest him­selfe secure, and neuer feare this dangerous down-fall.

It is true indeed, the elect are freed from possibili­tie of falling thus farre; yet they that take themselues to be assured of their election, were not best set vp their rest in such a resolution. For,

1. This feare & care is a spe­cial means appointed by God to keepe vs from this danger;Pro. 28.14 into which the best might easily fall, had they no better a keeper then themselues, as we may guesse by their often looking,Psal. 73.2.3.13.21.12 and readines to goe the same way with wicked men. That any man sits not downe in the scorners chaire, he is to ascribe it to the free grace of God, who with-holds him according to his good purpose. Now God accompli­sheth his good purposes to­ward his children by working [Page 54] in thē desires, care, endeuours, 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 vs the ex­amples of reprobats, (as Ma­gistrates hang vp malefactors in chaines, and parents tell their children of executions) yea makes vs in some degrees see & feele the terrors of hell, for the preuenting of those dangers, whereinto the wan­tonnesse of our flesh might otherwise carry vs.

2. For want hereof, God may giue ouer his children so farre, that they may see but little oddes betweene them­selues, and the veriest repro­bates, seeming to themselues vtterly destitute of all spiri­tuall [Page 55] life, as if rhey had neuer tasted of the grace of God, nor felt the quickning 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. euen to the renting of the heart, and breaking of the bones, as it were; before they can come backe to the state▪ wherin they were at first. Who would buy the sweetest pleasures of sin at such a rate? Who would not rather keepe himselfe sound, & whole, then cast himselfe into a dangerous disease in hope of recouery, though he were neuer so sure of it?

3. Such desperate resolu­tions are hardly to bee found in Gods children. It is the Deuils Logicke that makes such gracelesse inferences; [Page 56] Let vs cōtinue in sin that grace may abound: Rom. 6.1. Luk. 12.19 and, Soule take thine ease for thou hast much good layd vp for many yeares. Gods spirit rather concludes in the hearts of the regene­rate,1. Cor. 7 1 Hauing such precious promises, let vs finish our sancti­fication in the feare of God, &c as in the fore-mentioned admonitions. So that howsoe­uer a man hath formerly bin perswaded, that hee is one of Gods elect, by some sense and experience of Gods renuing grace, yet if hee find his heart now giuing way vnto, or en­tertaning such presumptuous conclusions, he may wel feare, that all his former perswasions were but delusions, that the spirit of God neuer ruled in his hart, but rather that Prince of darknesse that rules in the [Page 57] children of disobediēce.Ephe. 2.2. They that are farthest from this dan­ger, are most afraid to aduen­ture on the wayes that lead vnto it: And such as feare it least, are either already ouer­whelmed with it, or most likely to fall into it.

Alas! then is my case de­sperate, that am already quite ouer whelmed with this hard­nes of heart, a plaine signe of a reprobate, reicted by God and to be damned for euer.

Soft and faire; you are a little too rash & hasty in con­cluding this against your selfe 1. You may mistake in concei­uing your selfe to be farther hardned then indeed you are, and so proue guiltie of false witnesse, bearing in the high­est degree 2. Suppose you be so farre hardned, as may bee, [Page 58] for present actuall hardnes, totally! yet are you not cer­taine that this hardnesse shall bee finall which alone is the marke of a reprobae. This is a thing that you cannot know, except you could looke into Gods decree of reprobation, or had some extraordinary reuelation from him.

Why! doe you thinke a man may not iudge of his own, or anothers finall estate, by this Iudiciary or penal obduration, or hardning▪ how then is mans condemnation said to be sealed vp thereby?

It is sealed vp in Gods counsell, as mens saluation is in his decree of election. 2. Tim. 2.19. but not manife­sted to vs, more then other future things, the knowledge whereof God makes an argu­ment [Page 59] to proue himselfe Ieho­uah. Isay 41.21. Nay of all future things God sees speciall reason to keepe this from vs. 1. least the knowledge of it should bee a barre to that mutuall societie which hee sees sit to be be­tweene good and bad in the world: 2. that the mouthes of wicked men (which other­wise would be more opened then they are against the de­cree of reprobation) might be stopped, while they are left without excuse in the neglect of those meanes of grace, which during their abode in this life are offred vnto them. Whence it is, that we find this euer proposed, as a thing,Rom. 11.34 whereof we are ignorant Who hath knowne the minde of the Lord, or beene his Counsellor? Ioel. 2.14. [...] Ionas 3.9. Amos 5.15 Rom. 14 4.10. Who knows if he will repent? it [Page 60] may be he will be mercifull vn­to the remnant of Ioseph. Who art thou, that condemnest ano­ther mans seruant? And the whole time of this life is cal­led The day wherein a man may worke; Ioh. 9.4. and 12.31. 2 Cor. 6.2. The day of grace; the time of Gods mercifull vi­sitation; and death onely, and the time following after,Luk 19.42 The night, wherein no man can worke; when the Sunne of righteousnes sets, & shines no more to men for their conuer­sion;Mat 25.11 12. the doore of grace is shut, so that as many as are not then alreadie entred, are thence­forth for euer excluded, and their final doome pronounc'd neuer to be reuersed. So that as long as life lastes, wee are still to hope for,1 Cor. 7.10. and to ende­uour the conuersion of the most desperate;Act. 8.10. praying, and [Page 61] waiting, if at any time God will giue them repentance:Tim 2.1. 2 Tim, 2 25 And [...]f for others, certainely much more for our selues.

Alas! What comfort can one haue to hope for any good of himselfe, that is thus dead and sensles, altogether o­uer-whelm'd with hardnesse of heart, as I am?

Are you more dead then 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 euen of stones raise vp children vnto Abraham: Mat. 3 5. are not all things possible to him?Cap. 19.26. and is not his promise, that will prore water vpon the thirstie,Isa. 44.3. and flouds on the dry ground? And what I bray you, were all the generation of the iust before their conuersion? were they not all as hard-hear­ted [Page 62] as you imagine your selfe to be? See Ezechiel 36.25.26. Isaias 1.10. Ieremy 3. and 4. Chapters, Zacary 13.1. Luke 15.11.31. 1. Corinthians 6.9.10. Ephesians 2.1.2. Tit [...].3. And to what end,1 Tim. 1.16 thi [...] you are these examples Regarded, but that Christ might shew his long suffring [...]m to the ensample and encourage­ment of all those that in time to come should beleeue in him to euerlasting life.

It is some encouragement indeed to see others [...] haue re­couered out of those dangers wherein one finds himselfe to be But in the meane time, this danger is such as many haue perished in: so that I am in great hazard st [...]ing at length into euerlasting distru­ction, so long as I am in this [Page 63] case, and not certaine, that I shall recouer out of it.

Your hazard were great indeed, if this were your case; though euen heerein you might with some hope vse the meanes for your recouery. But I haue some better comfort for you then this; and that is, that you may be deceiued in iudging your selfe thus for the present quite ouer whel­med with hardnesse of heart.

Doe you thinke it possible, it should be otherwise with me?

Nay I haue very great reason to perswade me, that it is otherwise; and your pre­sent perswasion is a great mis­take, and grosse delusion.

Oh how happy were I, if you could vpon good ground so perswade me. I feare this is too good to bee true; but I [Page 64] pray, what induceth you to conceiue so?

Truely I haue very ma­ny strong inducements, which perhaps when you shall heare, may be a meanes of perswa­ding you too,

1. How doe you thinke, it should come to passe, that you are so sensible of your owne hardnes of heart as you seeme to be? A senselesse stone doth not feele its owne hardnesse; neither doth he that is sound­ly asleepe perceiue that hee sleepeth▪ Sense surely is a signe of life, and of life in action; & life in this kind, spirituall life is neuer ioyned with totall hardnes. That tendernes of heart which you complaine you want, what is it, but a dis­position of the heart apt to perceiue, and doe, that which [Page 65] tends to ones spirituall good?Ephe. 5.11 Ioh. 16.8. Rom. 7.9. Now it is the light of Gods spirit that discouers to a man his owne darkenesse and con­uinceth him of his owne dead­nesse: this must needs argue at least the beginning of the life of grace; which certainly wil not faile of due perfection in the end; this very feeling of spirituall wants, which is the first act of spirituall life, being a great furtherance to the sup­ply of thē, in as much it is vsu­ally accōpanied with care to seeke, to which is annexed by Christs promise grace to finde.Mat. 7.7.

2. Whence is this complai­ning of yours? doth a hard heart complaine of its owne hardnes? or doth nature teach a man to complaine of his na­turall corruption? Naturall men may feele and complaine [Page 66] of outward temporall cala­mities: but it is only the work of Gods spirit in those that are renued, and softned, to complaine of spirituall iudge­ments, [...]er. 31.18. with Ephraim to lament former sinnes, and with sor­row to remember their owne wicked waies,Eze. 36.31 while they look on him whom they haue pier­ced.Zach. 12.10 Thousands are in that state that you imagine your selfe to be in, and neuer com­plaine, but goe on the broad way with pleasure & content­ment. And surely, this very complaining of your hardnes, is an argument sufficient, that your are not wilfully hardned. The childe that cryes to his Mother, I fall, shewes his dan­ger, not his determinination; as the Disciples crying to their Master,Mat. 8 25. We perish, disco­uer [Page 67] their feare, not their por­pose and the Church confes­sing that Shee sleepes, Cant. 5.2. her in­firmitie, not her resolution. And here you haue S. Paul ioyning with you in the same complaint, being as it seemes, in the same case that you are, Rom. 7.15. to the end.

3. What meanes your strug­ling, praying, vsing all meanes against this hardnes of yours, to subdue it, and to bee freed from it? Are not these euiden­ces sufficient, that you doe not yeeld to it, & consequent­ly are not wholy ouer-whel­med with it? Yes certainly,Gal. 5.17. for it is onely the spirit, that lu­steth against the flesh; and it can bee no other then some taste of the grace of God, that makes you so earnestly long after it. Christ must first put [Page 68] his hand to the hole of the dore,Cant. 5.4. before the Spouses heart is affectioned toward him. And God neuer failes both to cherish these desires,Mat. 15.28 Psal 20.4. and 11.2. and in the end to satisfie them, yea, to giue vs euen aboue, & beyond our desires.Eph. 3.20. So that if you can but prooue your desires sound and sincere, you need not feare; all is safe. For,

Firist, When God hath a purpose, to giue any thing, he giues vs a desire to aske;Dan. 9.2.3. Act. 12.5. Psal. 10.17 he first prepares our hearts, and then bends his eare vnto vs; and asking thus according to his will,1. Iol. 5.14. how can hee but heare vs?

Rom. 8.26. and 34.Secondly, Christs interces­sion in heauen & the requests of his spirit in our hearts, euer goe together, and therefore cannot possibly faile of spee­ding. [Page 69] All this I trow, is suffi­cient to put a difference be­tweene your state, and the condition of them that are wholy hardned.

First, You being sensible of your owne estate, they altoge­ther sensles.

Secondly,Psal. 12.4. Pro. 10.23▪ and 14.9. You complaining thereof, they rather boasting therein, making a mocke, and a pastime of sinne.

Thirdly, You praying & vsing all meanes to bee freed from your present hardnes they de­siring stil to rest,Isa. 56.10. & sleep therin securely, and impatient of any thing that might awaken thē.

But for all my feeling, complaining, striuing, I can finde nothing in my selfe, but hardnesse of heart, no manner of tendernesse at all; and there­fore surely you are deceiued in [Page 70] your charitable coniecture.

Feeling, complaining, striuing? and yet no tender­nes? all hard still? This is very strange. Why, this very stri­uing, complaining, feeling, is tendernes it selfe, or the effect of it. Neither is it possible to complaine or pray against in­fidelitie,Mar. 9.24. but by faith; against hardnes of heart,Psal 51. & 119 83. but by the mollifying spirit of God And grace many times is hardly discerned in the beginning, or non-age thereof, but by such effects as these.

I, but what can you say to this, that I cannot at all re­lish the Word of God, haue no heart to priuate Conference, meditation, prayer, or any ex­ercise of Religion, but altoge­ther loath and distast them? Is it possible, thinke you, that [Page 71] these things should stand with any tendernes of heart, or any sanctified affection?

This were a hard case indeed, if it proceeded from a mans habituall disposition, not from some extraordinary distemper. But considering how far a man may be sway­ed by occasion of some out­ward cause, and how farre he may be deluded in discerning his owne estate: it is not alway safe for one to iudge of him­selfe by his present sense and feeling: but especially in these three Cases.

1. In the time of his first con­uersion; when grace is as seed newly cast into the earth; and a Christian like an Infant for want of exercise, and experi­ence it may bee, scarse know­ing what he hath. Then as the [Page 72] land newly sowen, little differs from other ground in shew, so a Christian seemes little dif­ferent from other men: or as childrens complaints are not euer to be taken for Rules, so the complainings of such a one, doe not infallibly euince the want which he complai­neth of.

2. After the committing of some grosse sin, or neglect of the meanes of grace, & lying therein without remorse for a time. Then a Christian is as on in a swoune, or fast asleepe: if his life be in him, it scarse ap­peares, at least he perceiues it not himselfe; the spirit though not extinguished, yet inter­mitting his worke for a time.

3. In some vehement per­turbation of the mind, either by tentation, or melancholy, [Page 73] which many times is seconded by tentation too; whereby Satan labours to blinde the eyes of a Christian, that he may not see, and take comfort in his owne happines. Then, as in Warre, the noise of a Can­non stupifies the bodily senses, so while Satan is continually buzzing in a mans eares, 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 fals out sometimes in naturall melancholy, that men haue strange imaginati­ons, as to thinke themselues dead, to haue no heads, &c. So, and much more then so are men deluded, when Satan seconds their melancholy conceits with strong delusi­ons [Page 74] which may well take the deeper impression, by how much the things conceiued, are lesse subiect vnto, and consequently hardlier con­futed by sense. In such cases as these, a man may haue grace, and yet not discerne it, may perswade himselfe, and peremptorily stand to it, that he hath none at all.

Yea? what say you then to that of the Apostle; If our heart condemne vs, GOD is greater then our heart?

It is true indeede, when the conscience rightly infor­med, doth checke, accuse, condemne, there is no hope of auoyding the sentence of God, by any close carriage, by which we might thinke to shift, and hide our selues, and our actions from his eyes. Yet [Page 75] this hinders not, but that sometimes the conscience may condemne, where God doth not. For though it alway iudge for God, and on his side, yet it doth not alway iudge with God, and according to his direction: but sometimes,Iob. 13.9. it may be with Iobs friends it makes a lie for God: not pur­posely indeede, but through mis-information, or preiudice, while it lookes on the wrost that appeares, as the qualitie of a sinnefull action past, or present indisposition of the heart; not on the best, which is in part concealed, the sin­cere disposition of the heart generally, which how weake soeuer, might bee supported with that gracious promise of Christ,Isa 42. Not to breake the bruised reed, nor quench the smoking flax.

Yet by all this you cannot perswade me, that I haue any thing in mee, but deadnesse, and hardnesse of heart: since I feele the effects thereof conti­nually in the dying of all good affections in me, and the cor­rupting of all good duties, that proceed from me.

It is euen time then to fall from comforting to chiding of you. What? Must you needs haue such perfecti­on of holines, as God affords not to his Church militant, or els will you be vnthankefull, and impatient? Why, you must know, that our sanctification here is but begun, the accom­plishment of it is reserued to the state of glory. If we here haue any perfectiō, it consists in the imptation of Christs righteousnes, God gracious [Page 77] acceptāce of our imperfect obe­dience, in cōparison of others; or at most in the perfection of parts, and sinceritie of our en­deuours. It is indeed a com­mendable care, that no iniqui­tie raigne in vs, but intolerable pride, to thinke strange, that a­ny remaines in vs. What mad­nes were it, to burne the corne, because some weeds grow a­mongst it? for an vlcer in the skin, to thrust a lancer into the heart? in punishing the guiltie mother, to destroy the innocent babe in her wombe? And is it not as bad, falling out with the flesh, to wrecke your anger on the spirit? through hatred of corrupt nature, to offer violence to the new creater? in a word, to giue oueral, & take no com­fort in any thing, because all is not as you would haue it What [Page 78] if God be pleased by this pre­sent indisposition, to labour the cure of some more dangerous disease in you? will you quarrel with your Phisician? You may remember perhaps, there was a time, when you had a vaine conceit of free-will, & naturall abilitie to beleeue, and repent at pleasure; & of this you haue not yet throughly repented: if this be so, what can God doe lesse thē by your present dead­nes to shew you,Ier. 13.22. 2. Cor. 3.5. Phil. 2.13. that you liue only by his grace; that he alone is all in all, both in your first conuersion, and in the finall ac­complishment of your saluation. It may be 'tis something else, which hee corrects in you, and would haue you correct in your selfe.

What then should I doe in such a case, when I can feele no­thing [Page 79] in my selfe that may af­ford me comfort?

Oh, is it come to that at last? then I haue some hope of doing good with you, now you beginne to be inquisitiue. This you must doe.

First, Labour to finde out that particular error, or corruption, which God may aime at in this withdrawing the light of his countenance from you; and be humbled for that: perhaps when that cloud is dispelled, the Sunne will shew forth his beames againe.

Secondly, where your feeling failes, trie what your other senses can discerne; whether they can discouer any fruits or effects of that grace, which is in it selfe insensible.

Thirdly, If you can discerne nothing in present, haue re­course [Page 80] to the times that are past; and therewithall remem­ber, that Gods loue is vnchan­geable, our comfort and hap­pinesse depend not on our fee­ling, but one Gods neuer fai­ling promise; not so much on this that wee know him, as that wee are knowne of him,Gal. 4.9. Phil. 3.12. and held fast by him, who hath taken the charge of vs Faith is the euidence of things not seene,2 Tim. 1.12 Heb. 11.1. Rom 4.18. nor felt; by which wee beleeue vnder hope, against hope, and trust in GOD, though wee haue nothing for the present but denialls from him,Mat. 15. Iob. 13.15. feele nothing but the effects of his wrath; so that it is a kinde of Infidelitie to beleeue no more then wee see,Iob. 20.29. and feele; nay, reason it selfe is sometimes deceiued in arguing from sense negati­uely; [Page 81] as if a man should con­clude, their is no Sunne, be­cause hee sees it not at mid­night, or when it is vnder a cloud. Here Iehosaphats ex­amples worthy our imitation, who, when hee knew not what to doe, looked vnto God.2. Chro. 20

Fourthly, If all this will not serue the turne, doe as Phisicians are content to doe when they are sicke them­selues, bee directed and orde­red by others. Rest for a while on their iudgements, whom you take to bee faithfull, and likely to deale vnpartially with you.

I thinke I must bee faine to make this last my refuge; especially for the present; and I know none likely to deale more faithfully heerein then [Page 82] your selfe. Wherefore I beseech you dissemble not with mee in a case of this importance; but tell mee sincerely, doe you thinke it likely, that any grace for the present harbours in this hard-heart of mine?

I told you my minde herein heretofore, and ac­quainted you with the grounds of my perswasion; and now for your comfort I tell you againe, I am certainely per­swaded, that there is that true seed of grace in you; that will grow vp to euerlasting life.

Certainly it must be ve­ry little grace, that is so in­sensible, that I cannot dis­cerne it.

It may bee greater then you are aware of; as may perhaps appeare in good time. But suppose it were as little as [Page 83] you can imagine; you haue no reason to bee discouraged, if once it bee true, and sincere. All grace is little at the begin­ning, as a graine of Mustard-seed, a little Leauen, the Mornining-light; but it hath these three properties.

First, It is a remaining, seed,Ioh. 4.14. 1. Ioh. 3.9. a liuing spring, that shall ne­uer faile.

Secondly, It is still growing,Mar. 8.22. and increasing.

Thirdly,1. Ioh. 4.4. It will in the end ouer-come all that ouer-sha­dowes it.

It thanke you Sir, for the great Comfort which you haue beene a meanes of procuring mee; me thinke I finde alrea­die some case to my preplexed heart. But I remember, you told me, that howsoeuer Gods children are free from the dan­ger [Page 84] of falling into this despe­rate estate of hardnes of heart, yet they must vse all good meanes to preuent it. Where­fore for conclusion, I pray you aquaint mee with the best pre­seruatiuies that you know a­gainst it.

Preserua­tiues a­gainst Hardnes of Heart.I will, Sir, most wil­lingly; and I am heartily glad, that you are come to this. The preseruatiues in generall are the same with those which were formerly prescribed, as meanes of recouery out of those other kindes of Naturall and Voluntary hardnesse of heart, which I will now briefe­ly propound to you in these Rules.

Frist, Carefully auoyd all the degrees by which men fall into hardnesse of heart, before mentioned; especially [Page 85] take heed of pride, and wan­tonnesse in prosperitie.

Secondly, Labour to keepe your heart vnder the hammer of Gods Word continually; ioyning with the publicke Ministery, priuate reading, meditation, conference.

Thirdly, Bee glad of plaine and faithfull admonition; & be not back-ward to giue good Counsell to others, that God may not punish your neglect of others with others neglect of you. In this kinde, good vse may be made of the exproba­tion of enemies. Malice is a good informer, though an ill iudge.

Forthly, Let no affliction on your selfe, or iudgement of God vpon others, passe without due obseruation and vse, both for examination, and humiliation.

[Page 86]Fifty, Cherish in your selfe a dislike of all sinne; aggra­uating it by all circumstances, which may make it more odious; as,

1. Gods infinite wrath against it, expressed both by the fearfull consequents there­of, iudgements threatned, and executed, and by the in­finite price that was payd for the ransome of it.

2. Gods wonderfull mercie to vs in Christ.

3. The profession wee haue vnder-taken, and the coue­nants that we haue made.

4. The sweete comforts of sincere of obedience, and the wofull effects of our halting therein.

Sixtly, Walke alwayes as in Gods presence, with Henoch, and Noah; & of often remem­ber [Page 87] the streight account to bee made to him at our departure hence.

Seuenthly, Bee frequent in prayer to God, euer therein bemoning (yet without mur­muring,) the remainders of corruption: hereunto adde sometimes fasting, which is like scouring, euer now and then to be ioyned with ordina­ry washing.

Eightly, Suruey euery day your steps: and let no sin passe vnconfessed vnlamented. And euer and anon haue recourse to those markes and properties of a tender heart, which you must endeuour to find in your selfe. Where you find the least declinning, renew your Co­uenant, and take faster hold.