The Great Mystery of Godliness Opened, Exposition on verse · Verse 18
VERSE. 18.
Therefore hath he mercy on whom he will have mercy; And whom he will he hardeneth.
NOw come we to the 18. Verſe, Therefore, ſaith the Apoſtle, he hath mercy on whom he will, and whom he will he hardeneth. This Verſe, beloved, is a concluſion of the whole matter, handled by the Apoſtle in the three verſes foregoing. In the 15, 16, and 17. Verſes our Apoſtle having made it clear, that God hath abſolute power, and free liberty, of ſhewing mercy to ſome, by the ſpeech of God unto Moſes, I will have mercy on whom I will have mercy. And having made it manifeſt, that God hath the like abſolute power and free liberty in paſſing by ſome others, and rejecting them, to the glory of his own name; and proving that by the example of Pharaoh, whom God hardened, as a manifeſt ſign of his reprobation: the Apoſtle having thus proved both theſe parts, upon this premiſes, the Apoſtle in this verſe bringeth in this Concluſion, that God hath free liberty, and abſolute power, to ſhew mercy on whom he will, and to harden whom he will; and this is the relation of this verſe to the foregoing matter.
Now in this verſe obſerve we a double act of God; the one is, Gods ſhewing of mercy unto ſome; and the other, Gods hardening of ſome others: and then from whence this double act of God proceedeth, namely from the mere good will and pleaſure of God; ſo that the double act of mercy, and hardening, proceedeth from one ground: Gods good will. Now a little to lay open the meaning of the words.
Touching the phraſe, and form of ſpeech, that God hath mercy, we had the ſame phraſe in the 15. verſe; where I ſhewed you, what we are to underſtand by mercy, namely, not the properties of mercy which is eſſentially in God, but the Act, the exerciſe and work of Gods mercy: God hath mercy upon ſome; the act, the exerciſe, and the works of God is extended and reached out unto ſome particular perſons, unto them to whomſoever he will, and on whomſoever he pleaſeth, merely out of his own free will, and abſolute good pleaſure; (and whom he will he hardeneth,) that is, whomſoever pleaſeth him out of the ſame free and abſolute will he hardeneth: and the word harden, here, is put in oppoſition to Gods ſhewing of mercy, before ſpoken of; for theſe two are oppoſed, God hath mercy, and he hardeneth: ſo then the meaning of it is, whereas before is meant, the ſhewing and extending of Gods mercy to ſome; ſo here by hardening, is meant, that God doth harden and withhold his mercy from ſome, and in his juſt Judgment doth leave them to themſelves, and to their natural hardneſſe; for hardening muſt be underſtood, as a Judiciary act, and act of Gods Juſtice, whereby God doth inflict Judgment upon men, as a manifeſtation of their reprobation, and rejection, called a Judiciary act: So then briefly conceive we the meaning of the Apoſtle; as if he had ſaid:
Therefore God doth extend and reach out the act, the exerciſe, and the work of his mercy, and of his grace, unto whomſoever it pleaſeth him, even meerly out of his own free and abſolute will, and out of his own good pleaſure, and alſo out of the ſame meer free will and abſolute good pleaſure, the ſame God doth deny his ſaving mercy, and withhold his grace and mercy from ſome, and leave them in his juſt judgement in their natural hardneſſe, as a manifeſt ſign of their reprobation; ſo thus God hath mercy on whom he will, and whom he will he hardenneth.
Come we now to matter of Obſervation and Doctrine: And firſt of all, from the firſt act of God, that God hath mercy on whom he will, the words being underſtood of the extending and reaching out of Gods mercy; Here again the ſame point is offered unto us, which before we handled in the 15. verſe, namely.
Doctrine. That Gods mercy reached out and extended to his choſen, is moſt free and voluntary, it dependeth upon the free will of God, and upon nothing elſe; it dependeth upon nothing out of God but upon his meer love: yet this point is not to be paſſed over without ſome further uſe and applicacation, then heretofore was made.
Ʋſe. And for the Application of it, we are to conſider it as a guide, and rule unto us in our ſhewing of mercy to our brethren, in our reaching and extending of mercy here is a rule and guide to direct us. Doth God extend and reach out his mercy to his choſen, freely, and voluntarily, nothing moving him but his own free will, and good love? ſurely then we muſt thus do, we muſt be merciful, as our heavenly Father is merciful, Luke 6.36. Now how is he merciful? freely, out of his own free love, and mere goodneſſe, nothing moving him thereunto, but his own free love: thus muſt we do, we muſt ſhew mercy, and exerciſe the works of mercy towards our brethren freely, not reſpecting their merits, nor their deſervings; yea beloved, our mercy and doing of good, and the comfort we adminiſter and yeeld to any either in word, or in deed, muſt proceed from the inward movings of our hearts, and the yearning and tenderneſſe of our bowels, towards thoſe to whom we do any good, out of pity, and compaſſion towards them, even as God doth freely, nothing moving us thereunto, in Eſay 5.10. the Prophet ſaith, if thou pour out thy ſoul to the hungry; mark this you that are faſt fiſted: the Lord doth not onelyonly require the pouring out of food, but of our very hearts and ſoules, to feed the poor with the Affections of thy heart. And indeed it is not an act of mercy pleaſing to God, that the Lord delighteth in, that cometh either from our abundance, and ſuperfluity, or elſe the importunity of thoſe that are in great want, and need, nor yet from the example of others, inviting us thereunto, or for the deſire of praiſe, and ſeeking of Commendations amongſt men, that we would be well thought on; no, theſe are not works of mercy pleaſing unto the Lord, nor yet a work of mercy that is forced from men, by ſome torture, and torment, to ſtop the mouth of an accuſing, and guilty conſcience: as for example, when wicked rich men, that are guilty to themſelves, how they have gotten their goods by evil meanes, and have hoarded up abundance of wealth by the damnable ſin of Uſury, by griping, and oppreſſing the poor, and ſuch unlawful means. And when they lye upon their death-bed, gaſping for breath, then they are forced to beſtow ſomething to religious uſes, they give nothing before they dye; but when they lye upon their death-bed, and their Conſciences flye up in their faces, then they will give to an Hoſpital, or an Almes-houſe, or to the poor, or Church, to ſtop the mouth of the Conſcience. But this is no better then Sauls ſacrifice, of which we read, in 1 Sam. 15. when he had tranſgreſſed the Commandement of God, in reſerving the beſt ſheep and oxen, he thought he would ſtop the mouth of the Lord with a Sacrifice: ſo when men have gotten their goods by oppreſſion and uſury, then when they are upon their death-beds, then they will give unto the poor. But the ſhewing of mercy that is pleaſing unto God, muſt come out of a tender and free heart: as God is free in mercy, ſo we muſt be free in exerciſing the works of mercy: the works of mercy muſt come from the tenderneſſe of our hearts; and without that ſurely all our ſhewing of mercy, and doing of good, though we build Hoſpitals, as it is, 1 Cor. 13.3. If I feed the poor with all my goods, it is nothing, without the heart: the Lord looketh rather at the inward affections of the heart, then the outward actions and duties of love and mercy, 2 Cor. 9.7. every one as he is able muſt give, not grudgingly, becauſe he is compelled to do it, but the Lord loveth a cheerful giver. And conſider what moved the Lord to have mercy upon me, or upon thee, or upon any? nothing: ſo muſt we have mercy upon others, freely, and out of the tenderneſſe of our bowels, pitying and commiſerating their eſtate, then thou art like unto God, and this will yeeld thee true comfort; elſe thy ſhewing of mercy is no better then Sauls ſacrifice, 1 Sam. 13.
Again, in that the Apoſtle faith, God will have mercy upon whom he will, The Apoſtle ſheweth plainly, that Gods ſhewing of mercy is indeed limited and reached out unto ſome, and not unto others, even to whomſoever it pleaſeth him, he hath mercy upon whom he will, and not upon all; the Apoſtles ſpeech implyeth a limitation: the point hence lyeth plain before us, viz.
That Gods will it is, to extend and reach out his ſaving mercy, Doctrine. not to all men generally without exception of any, but onelyonly unto ſome amongſt men. The Lord out of his own free will, and good pleaſure, doth extend and reach out his ſaving mercy in the act, and exerciſe of it, onelyonly unto ſome amongſt men, and not to all men generally, without exception. And this may appear to be a truth, by conſidering the ſaving mercies of God, the mercies of God that are extended and reached out from the hand of God to men: As firſt of all, the ſaving mercy of Election unto life and glory, it is according to the good will and pleaſure of God extended and reached out, onelyonly unto ſome: the Text is clear, Epheſians 1.4, 5. where the Apoſtle ſaith, God hath choſen us (not all the world) but us, in in Chriſt, and hath Elected and Adopted us through Chriſt himſelf; how? according to the good pleaſure of his will; ſo alſo the ſaving mercy of God touching effectual Vocation, and Calling, it is according to the good will and pleaſure of God extended to ſome amongſt men, in Matth. 11.25. I thank thee. (ſaith Chriſt) O Father, God of heaven and earth; I thank thee that thou haſt hid theſe things; what things? the ſaving comforts of the Goſpel, to be called to know thee through me; thou haſt hid theſe things from the wiſe, and revealed them unto babes; thou haſt hid them from ſome, and revealed them unto others: and he ſubjoyneth, even ſo it is O Father, becauſe it ſo pleaſeth thee: and in 2 Tim. 1.9. God hath called in by an holy calling, according to his purpoſe and grace. Rom. 3.24. we are Juſtified freely, by the free grace of God, without reſpect had to any thing in us; thus the Holy Ghoſt ſpeaketh in James 1.18. of Sanctification, out of his own free will we are begotten, and ſanctified, and renewed. And touching Glorification, the conſummation of all, Rom. 6.24. it is the ſpecial gift of God beſtowed upon ſome, and not upon all, according to the will of Chriſt, Joh. 17.24. Father, (ſaith the Lord Jeſus,) I will that thoſe whom thou haſt given me, be where I am, and behold my glory; and be everlaſting partakers of my glory: ſo then we ſee that the ſaving mercies of God, from the beginning to the conſummation, they are reached out according to the good will and pleaſure of God.
Hence it followeth, in the firſt place; that they erre groſly, who do hold Ʋſe 1 and affirm, that God hath elected all men to life, and ſalvation, if they will; and that God would have all men to be ſaved, and to come to life and ſalvation if they will, and (that men are not ſaved) that cometh to paſſe, becauſe men themſelves will not. This was the opinion of the Pelagins, and now of the Papiſts in part, Anabaptiſts and Arminians, and others; Now this opinion is not onelyonly erroneous and falſe in the ground, making the abſolute and unchangeable will of God, to depend upon the will of man, that if man will be ſaved God hath choſen him; but alſo this opinion of theirs cannot ſtand with the truth now delivered, that God giveth his ſaving mercy to whom he will. Object.
I but ſay they, now they take hold of the Scripture, the Apoſtle in Rom. 11.32, ſaith that God hath ſhut up all in unbelief, that he might have mercy upon all; ſo in 1 Tim. 2.4. God willeth that all ſhall be ſaved, and come to the knowledge of his truth, therefore your doctrine is not true.
Anſw. To this I anſwer, it is true indeed, God hath ſhut up all men in unbelief, that he might have mercy upon all: what? all without exception of any? upon every man without exception? no, but upon all that believe, upon all the faithful ones among the Jewes and Gentiles; of whom the Apoſtle ſpeaketh in this 11. Chapter, of whom he ſpeaketh, of the eſtate of the Jewes and Gentiles: I but (ſay they) this is a falſe interpretation; mark then, and to this purpoſe read, a paralel place unto this, in Gal. 3.22. where the Apoſtle ſaith, The Scripture hath concluded and ſhut up all under ſin, that the promiſe of God; what promiſe? the promiſe of mercy, and faith in Chriſt Jeſus, might be extended and reached out; (what to all without exception?) no, ſaith the Apoſtle, unto them that believe; ſo the Apoſtle doth there limit the univerſal particle (all) to all believers, and ſo the place is to be taken.
Again, for the place in Timothy, that God will have all men to be ſaved. Firſt, to anſwer to it; the word all, in that place, is not taken Collective, but Diſtributive, as they ſpeak; not collective, and gathering all men in the world; but diſtributive, by way of Diſtribution, ſome of all ſorts, of all ſtates, conditions, and degrees, and calling in the world: and that this is a truth, mark what the Apoſtle ſaith in the firſt verſe of this Chapter; I do exhort that prayers and ſupplications be made for all men; what ſhall we underſtand all mankind? no, he ſubjoyneth by way of diſtribution, for all men in all callings, and conditions; for Kings, and Magiſtrates, he ranketh them into their ſeveral degrees: ſo when God ſaith, I will have mercy upon all, his meaning is not all men ſhall be ſaved; but ſome of all ſorts: and again, as One ſaith, God will have all men, ſalvos fieri, to be ſaved, but God will not ſalvos facere, make all men to be ſaved, but he reacheth out his mercy to ſome of all ſorts.
Ʋſe 2 Is this ſo, that Gods mercy is to be reached out not to all, but onelyonly to ſome amongſt men, ſurely then it behoveth us to look unto it, and to take heed, that we deceive not our ſelves, touching Gods ſaving mercy, (as many there be that live in their known ſins, and go on in the practice of them wittingly and willingly, and preſume upon this ground; Oh ſay they, God is merciful,) but they deceive themſelves, and build upon a rotten ground, God is merciful and pitiful: It is true indeed, God is infinite and endleſſe in his mercy; but remember what hath been delivered, that the Lord will not extend and reach out his ſaving mercy unto all, but onelyonly to ſome amongſt men; he will not ſave the ſoules of all men generally, becauſe he is a merciful God, but to ſome of all ſorts. And therefore we muſt labour to find our ſelves in that Number, of whom God will vouchſafe ſaving mercy, and ſave their ſoules.
Queſt. Alas, (ſome will ſay) how ſhall we come to know that God will reach out his ſaving mercy unto us? Who knoweth the mind of God? how can we be acquainted with the will of God? that God will reach out his ſaving mercy unto me?
Anſw. Yes, we may know the mind, and the will, and the purpoſe of God, to us in particular: how? by the Spirit of God, even by that Spirit of God which ſearcheth the deep and hidden things of God, and maketh known the gracious purpoſe of the Lord, 1 Cor. 2.12. we have not received the Spirit of the world, but we have received the Spirit which is of God, whereby we know the things that are given unto us of God; even the love, and the mercy, and the favour of God unto us in Chriſt. And if we have that Spirit of God, when we find and feel that Spirit in our hearts and ſoules, working there, convincing us, and doth check us in our hearts and ſoules, and we are able to expreſſe and ſhew forth the fruits of the Spirit in our life and converſation, Gal. 5.22, 23. Whoſe effects be joy, peace, love, meekneſs, long ſuffering, patience, and we are able to expreſſe it in our lives and converſation; And hereby we may come to know that Gods good will, is towards us in Jeſus Chriſt, even by the work of Gods Spirit, which teſtifieth what God hath Purchaſed; indeed if men live in their known ſinnes, and fancie unto themſelves the Goſpel and the ſaving mercies of God in Chriſt, they deceive themſelves, and it is a true ſaying, as one ſaith, as they that have the fruits of the Spirit againſt them is no Law, ſo they that have not the fruits of the Spirit; there is no Goſpel for them; therefore in the fear of God labour we for this, for the Spirit of God, making known unto us the good will of God what he hath ſealed unto us from everlaſting convincing us of our known ſins, and ſhowing forth the fruits in our lives and converſations, then we may aſſure our ſelves that God will beſtow upon us life and ſalvation, and hath conferred his graces unto us.
Therefore he hath mercy upon whom he will, and whom he will he hardneth.
THe next thing obſervable and to be ſtood upon in this point of Gods reprobation that God hardneth whom he wil, the Lord out of his own good pleaſure, denieth mercy and ſaving grace, and withholdeth it from ſome amongſt men, and leaveth them unto themſelves in their naturall hardneſſe, letting them goe on in their blindneſs of mind and hardneſs of heart as a manifeſt ſign of their reprobation; from hence then I will note briefly thus much; That Gods act of hardning of ſome is a free act, Doctrine. as his ſhewing of mercy is moſt free, ſo his hardning it moſt free alſo he hardneth whom he will; the Lord hardeneth whom he will, he denieth ſaving grace, and ſaving mercy to ſome amongſt men, and with holdeth it from them meerly out of his own good will, and out of his own free and abſolute good pleaſure; for beloved, as Gods hardning, (which is a manifeſt ſign of Reprobation) is moſt free, ſurely ſo it muſt needs follow and be a truth, that Gods rejecting and reprobating of ſome, is as free, and without reſpect had to any thing in man, or foreſeen in them as a cauſe moving him thereunto, but meerly out of his own free abſolute good will and pleaſure.
This point beloved I often have had occaſion to note for the holy Ghoſt in this Chapter often offereth it unto us: And I ſtill note it againſt the Armenians; and the Anabaptiſts those peſtilentious ſpirits who hold and affirm that God doth then onelyonly actually reject men (for they make a double rejection, purpoſe and act) and they ſay God doth then actually reiect men, when men reject Chriſt, and refuſe the Goſpel, then ſay they God rejecteth men; yea ſay the Anabaptiſts, the Apoſtle in this Chapter bendeth his face againſt thoſe Jewes that were zealous of the Law of God, and rejected Chriſt that ſought righteouſneſſe in the works of the Law, then God rejected, them, when they rejected Chriſt, and ſought ſalvation by the Law againſt thoſe (ſay they) the Apoſtle bendeth his face, and beateth. Now this conceit of theirs cannot ſtand with the plain evidence of this whole Chapter, and eſpecially with the evidence of this verſe, the example of Pharaoh, maketh directly againſt them; for (conſider it) was Pharaoh a a Jew, can Pharaoh be ſo conſidered as one zealous of the Law of God, can this poſſibly be? ſee how abſurd and groſſe they are in their opinions, they cannot obſerve and mark that the Apoſtle bringeth not onelyonly the example of Eſaw a Jew, but the example of Pharaoh a Gentile, thereby ſhewing that the Lord hath rejected ſome amongſt men, as well Jewes, as Gentiles, ſo that you ſee the Apoſtle meaneth, that God freely, and out of his own good will and pleaſure without reſpect had to any thing in men, hath rejected ſome amongſt men both of Jewes and Gentiles.
Again, in that the Apoſtle ſaith God hardneth whom he will; here you ſee that the Apoſtle doth limit that Act of Gods hardning to ſome amongſt men, ſo that the obſervation is plain, viz.
Doctrine. That Gods will is to harden ſome amongſt the ſonnes of men; The Lord is pleaſed to deny his ſaving grace and mercy, and to with hold it from ſome amongſt men, the places before alledged, (ſhewing that God out of his meer pleaſure reached out his ſaving mercy, not unto all, but onelyonly to ſome; that very point doth evidence the truth of this point, that God doth with hold ſaving grace and ſaving mercy from ſome amongſt men, and doth harden them, but this may be further proved more particularly; We finde in the Book of Exodus it is often ſaid, that the Lord did harden the heart of Pharaoh, as in the 7. chapter and 3. verſe, ſaith God, I will harden Pharaohs heart, and in the 9. chapter and 12 verſe, and alſo in the 10. chapter and the 20. verſe, The Lord hardned Pharaohs heart, and ſo in divers places; and alſo in Deuteronomy 2.30, Moſes telleth the people of God, that the Lord their God hardened the heart of the King of Moab, that he ſhould not give paſſage to the people of Iſrael; God made him an obſtinate heart; and in Joſhuah 11.20. Joſhuah ſpeaketh thus, That it came of the Lord, to harden the hearts of the wicked enemies of the Church of God; and in Pſalm 81.12. the Pſalmiſt ſaith, That the people yielded not unto God, for he hardened their hearts; this may ſufficiently evidence unto us, that Gods will is to harden ſome amongſt men, and he is pleaſed to deny his ſaving mercy unto them.
How God hardeneth the heart.But happily here, ſome not ſo well conceiving this point, how God is ſaid to harden men, it being difficult to their capacitie, may deſire to be further enformed touching this point. And therefore for their ſatisfaction, know beloved, that God is ſaid to harden ſome men, not by infuſing, or putting of hardneſſe in their hearts, or making ſome mens hearts hard, that were ſoft, (as the Papiſts falſly charge us to affirm, no, nor yet by a bare permiſſion, by a bare permitting and ſuffering men ſo to be, as if the Lord were but a Spectator, and a looker on in the hardening of their hearts and had no hand in it, this is the dream and opinion of the Papiſts; but it is neither of theſe wayes, neither by infuſing hardneſſe, nor by a bare permiſſion: But ſurely God hardeneth ſome amongſt men two wayes.
Firſt, by a ſpiritual diſertion by forſaking of men, and not vouchſafing his ſoftning grace unto them; ſo that it is truely ſaid, indurit quos, non emollit, he hardeneth whom he ſoftneth not.
Secondly, by puniſhing men for their former ſinnes by greater ſinnes, by puniſhing their former hardneſſe, by a further hardneſſe, adding one hardneſſe to another; for it is a juſt thing with God to inflict ſinne for ſinne. And God doth this, either by leaving men to the power of the Devil, as Gods executioner and tormenter, or the Lord leaveth them over to the luſts of their own hearts, and to their own corruptions, and ſo the point is thus to be conceived; That Gods will is to harden ſome amongſt the ſonnes of men, by forſaking of them, and not vouchſafing his ſoftning grace, and that by ſpiritual diſertion, and as a juſt Judge, either giving them over to the power of the Devil, to be wrought upon by him as Gods executioner, or giving them over to the luſts of their owne hearts.
Object. I but may ſome ſay, obdurateneſſe and hardneſſe in man is a ſinne, and an evil thing, how then can God be ſaid to harden men?
Anſw. It is true indeed, hardneſſe in men is an evil and ſinne, and a fearful ſinne, but hardning is not ſo; hardneſſe is a ſinne, but to harden is not, the one is a qualitie, and the other an act; hardneſſe is an evil qualitie in mens hearts, but hardning is an act of the juſt judgement of God infflicted upon the ſouls of men, and ſo it is a good thing, and no ſin in him.
Firſt of all, this being duly conſidered, that Gods will is to harden Ʋſe 1 ſome amongſt men, this in the firſt place may keep us from wondering, and thinking it ſtrange, that when the meanes of grace, the means that ſerve to work grace in the ſoules of men, to mollifie and ſoften the hearts of men, are vouchſafed, and yet all are not ſoftened, but ſome continue in their hardneſſe; (living under the means of ſoftening,) becauſe the powerful meanes of grace are uneffectual, unleſſe it pleaſe God to put life unto them, and to give efficacy by the work of his grace. Now the Lord is pleaſed ſometimes to withhold his ſaving and ſoftening grace from men, and to inflict hardneſſe upon them as a Judgment; and then no marvel it is, that they continue in their hardneſſe and ſins, and ſtiffe-neckedneſſe: And beloved, upon this ground, the Preachers and Miniſters of the Word may ſtay themſelves; when they ſee that after their labour and pains taking with the ſoules of men, they ſee little or no fruit of their labour, he ſeeth that the profit of the ſame Word, delivered by him to one and the ſame people, is ſo divers and different, that ſome are bettered by it; and yeeld obedience to it, and do according to it, and ſome do clean contrary unto it; it is a ſavour of life unto ſome, and a ſavour of death unto others: thus it was in Exod. 9.20, 21. with the preaching of Moſes, thoſe whom God gave grace unto, yeelded; others yeelded not. The Lord is pleaſed ſometimes to withhold his ſoftening grace from men, and to leave them to themſelves. And (beloved) the Lord commonly dealeth thus with hypocrites, and ſuch as come unto the means of grace, onelyonly out of form, and of faſhion, and of cuſtome, and are aſleep when they come unto it, they come without any longing deſire to profit by the means; they have no more deſire to profit by it, then the ſeats they ſit upon: then when they ſo come without a deſire to profit, and onelyonly for form and faſhion, then the Lord ſuffereth them to go on in blindneſſe of mind, and hardneſſe of heart, that though they hear a hundred Sermons, yet they are dull and dead; and have no more good by them, then the ſeats in the Church. And hereby the Miniſter may cheer up himſelf, that the Lord hath hardened their hearts, and will not ſuffer them to profit by the means, but permits them to poſt on the way to hell.
Is this ſo, that Gods will is to harden ſome amongſt the ſons of men, and Ʋſe 2 inflict hardening upon their hearts, how are they then to magnifie the goodneſſe of God to them to whom the Lord hath given ſoft and melting hearts, and ſuch as are flexible, pliable, and yeelding to the will of God in the admonitions and threatenings of it: yea ſuch a heart as good Joſiah had, (in 2 Chr. 24.27. that when he heard the Book of the Law read, his heart melted, and diſſolved with tears; ſo, doſt thou (when thou heareſt the threatenings and denunciations of the Word againſt thee) tremble? and is thy heart humbled, when thou heareſt the ſweet comforts of the Word of God? even as the matter is, ſo is thy heart affected; if matter of comfort, thou rejoyceſt; if matter of threatening; thou art humbled; yea though it be againſt a ſin, thou art not guilty of, when thou heareſt the threatenings of God againſt ſins, (thou art not guilty of) thou trembleſt, conſidering he is a juſt God, thy heart is flexible & pliable; the text is clear in Ezek. 36.25, 26. Here we find, that thoſe whom the Lord doth pleaſe to juſtifie, and ſanctifie, and to pour the clean waters upon their ſoules, and to cleanſe them from the filthineſſe of their ſins, to them he giveth a heart of fleſh: this is a work of God vouchſafed, (to ſuch that God doth cleanſe & mollifie,) even a flexible, plyable, and yeelding heart to the Word of God, and the means of grace, and of ſalvation: Oh haſt thou ſuch a heart? bleſſe God for it: this is a ſpecial mercy of God; for of all the plagues that befall men in this world, hardneſſe of heart is the worſt, none worſe then that, that is the moſt dreadful: ſo ſoftneſſe of heart (aſſuredly) is a ſpecial bleſſing of God, and given to none but thoſe whom God loveth. Oh then labour to have this bowing, bending, yeelding heart to the good hand of God; labour to cheer it up, and to have a plyable heart, yeelding, not ſtubborn; and to that end, uſe theſe meanes that may mollifie thee more and more, namely, be frequent, and often in hearing and reading of the holy Word of God, and when thou haſt heard; and read it, ſecond it by meditation. Oh what enemies are they that hear the Word, and do not reſpect, to call to mind what they have heard, but let it ſlip away: and ſecondly, be often and frequent in thinking upon the ſweet and comfortable mercies of God in Jeſus Chriſt; that will ſoften thy heart, and keep it ſoft: the heart of the prodigal when it began to relent, to yeeld, and to be moved, and to come to himſelf, and to conſider the tenderneſſe and love of his gracious Father. Oh ſaith he, I am a poor wretch here, and an outcaſt, but I have a good father, (I have ſinned againſt heaven, and againſt thee, Luke 15.17, 18.) he will entertain and receive me again: ſo the conſideration of the tender mercies of Chriſt Jeſus, to conſider what the Lord hath done for thee: hath he not vouchſafed his mercy in Chriſt Jeſus? And laſt of all, be thou earneſt; (above all) be earneſt with God in prayer, that he would be pleaſed to vouchſafe unto thee the Spirit of grace, and of ſoftening, and continue in thy breaſt a ſoft heart: Oh Lord never ſuffer me to be given over to hardneſſe of heart; Lord keep this heart of mine ſoft, plyable, and yeelding to the Word of God: Thus we are to hear it, and to read it, and to meditate upon it, and to pray unto God to keep the heart in us; for it is the greateſt bleſſing of God that can befall a man in this world; as hardneſſe of heart is a great curſe; ſo ſoftneſſe is a great bleſſing; therefore labour for to get and increaſe it.