THE SINNE OF Hardnesse of Heart THE Nature Danger and Remedy of it Opened in a SERMON PREACHED TO The Honorable House of Commons July 2â— 1648. being the day of their Solemne Monethly Fast By STEPHEN MARSHALL B. D. Minister of Gods Word at Finchingfield in Essex Published by order of that House Psalme 95. 7 8. To day if you will heare his voyce harden not your hearts c. Prov. 29. 1. He that being often reproved hardneth his neck shall suddenly bee destroyed and that without remedy London Printed by R. Cotes for Stephen Bowtell at the Signe of the Bible in Popes-head Alley 1648. TO THE RIGHT WORSHIPFVLL The Lady Trevor Wife to my most worthy and approved Friend Sir Iohn Trevor Madam YOu have been long taught of God and therefore are not ignorant that spirituall sicknesses differ many wayes from bodily this one is notable The more any spirituall disease increaseth the lesse it 's felt and the more any soule is sensible of it the lesse power it hath over him This is found most true of the greatest of spirituall plagues the sinne of hardnesse of heart none more confident of the goodnesse of their heart then the most obstinate and rebellious sinner where as the most tender-hearted Christian complaines most of hardnesse the spirit that is most flexible to God most laments its obstinacy Madam I may apply this to your selfe all such servants of God who know and converse with you can discerne that God hath in great measure taken out of you the heart of stone and given you a heart of flesh upon the taâ—les whereof he hath written his holy Law and that it is your delight to walke with him to live to him and please him in all things yet did I never heare you bestow one good word upon your heart but rather upon every occasion you are declaming against it and complaining of its hardnesse and obstinacy But Madam to feele hardness of heart is softness of heart and did you but cleerly understand how much the Lord delights in such a frame of spirit as hee hath given you you would cease to bee so suspitious as you are of your owne spirituall condition and would spend the rest of your dayes rejoycing in your portion and serving him without feare I hope this plaine Sermon may through Gods blessing bee some helpe to make you judge more rightly of that grace which God hath so plentifully bestowed on you and to blesse his Name who hath in great measure delivered you from this destroyer even this plague of a hard heart I humbly present it unto you as a pledge of my thankefulnesse for all the many and great refreshings I have found in your family where I have constantly found your respect and tendernesse towards mee more like that of a mother then a stranger The good Lord pardon my unfruitfulnesse among you and requite you and your good husbands love toward me a thousand fold into your bosomes and multiply his favours upon your whole family and continue to guide you by his counsell till you come to his glory Your La. most obliged STEPHEN MARSHALL A SERMON PREACHED TO THE HONORABLE House of COMMONS upon their solemne Monethly Fast BEloved in the Lord some mistake concerning one of the Preachers that should have supplied the worke of this day is the occasion of my standing here at this time at shorter warning then is fit for such a service but I have learned to receive encouragement from a call and therefore without any further Apologie I beseech you attend to the Word of God which you shall find written in the 7. of ZACHARIAH Vers 12. Yea they made their hearts as an Adamant stone lest they should heare the Law and the words which the Lord of host hath sent in his spirit by the former Prophets therefore came a great wrath from the Lord of hosts MY Text is part of an answer to a case of conscience propounded in the beginning of this Chapter from the fourth Vers of this Chapter to the end of the next Chapter is contained the full answer to that case of conscience the case of conscience was this They sent unto the house of God Sherezer and Regem-melech and their men to speak to the Priest and to know of him and of the Prophets whether they should weep in the fifth moneth as they had done these 70. yeers this was the case propounded now because my subject matter this day must very much relate unto this case give me leave a little to open it to you The Jewes after it had pleased God to bring upon them the Babylonian captivitie did set apart foure dayes every yeer which they kept as solemne dayes of humiliation one of them was in the fifth moneth another was in the seventh moneth another was in the tenth moneth and another was in the fourth moneth upon these occasions In the tenth moneth did Nebuchadnezzars Army first beleaguer Ierusalem as you 'l finde it in the 25. Chapter of the second book of the Kings that day that Nebuchadnezzars Army first sat downe before the Citie did they keep a fasting day all those 70. yeers In the fourth moneth of the yeere following they broke into the Citie and took it the day that the Citie was taken did they keep as a solemn fasting day In the fifth moneth Nebuzaradan came and burnt the Temple the day that the Temple was burnt did they also keep as a fasting day In the seventh moneth Gedaliah the sonne of Ahikam was kill'd murder'd by Ishmael and all the rest that were left were scatter'd into Egypt and that day likewise did they keep as a fasting day and these foure dayes they kept threescore and ten yeers Now the Temple being built againe at least in a good forwardnesse they send to know whether the fast of the fifth moneth should continue concerning the other fasts they make no mention of them probably conceiving that the occasion of those fasts did continue still but they would know whether the Lord would not have them lay aside the fast of the fifth moneth which was kept in reference to the Temple because the Temple was now built or in a great forwardnesse this case of conscience was sent some think by the Jewes that remain'd still in Babylon that they sent Sherezer and Regem-melech and the rest of them as their Embassadors others thinke they were sent from all the Jewes that were return'd from their Captivity but by whom soever the message was sent this was the case that I have read to you Now the Prophet comes to answer this case and in the answer hee takes notice of all the foure dayes of fasting though they mention but one of them because they all hung upon one hinge and the answer of the Prophet to this case so much of it as is contained in this Chapter is a meere slighting of the case propounded and there are two things wherein the Prophet expresses the Lords
contempt of their Embassage one That the Lord tooke no notice of any such thing Did you fast to me saith he you speake of dayes of fasting that you have kept 70. yeers did you fast to mee Did I either appoint them or doe I accept them or have you carried them as you should doe the meaning is you play the hypocrites with mee you would make a great deale adoe about a solemne Embassage to have a case of conscience determin'd which is first but a ceremony at the best and besides it is a ceremony of your own inventing and in it you have howled and mourned for your afflictions but never tooke notice of your sinnes that have caused those judgements to come upon you you fasted sometimes and feasted sometimes but when you have fasted you fasted not to me when you did eate and drink you did eate and drinke to your selves and not to mee that is the first a slighting of it as a keeping a coile about a trifle when there were greater matters concerned them which they regarded not The second branch of the Prophets answer containes the true reason why all this fasting of theirs was thus slighted by God that is laid downe First More generally in the 6. Verse wherein the Prophet gives them a sound and a sharpe reproof you have wept and mourned but should not you rather have took notice of the words which the Lord did send by the Prophets should ye not heare the words that the Prophets cried in former times when Ierusalem was inhabited and the Cities thereof round about her there you might have learned the true way but that you have no whit regarded you cry for your afflictions but you are not one whit sensible of those sinnes that have caused these judgements upon you That is the generall then secondly Hee proceeds more particularly to open this Ulcer of their hypocrisie and three things there are which he remembers them of First The Lord remembers them of the counsell that had been given them and their Fathers how to remove the plagues that lay upon them saith hee Thus speaks the Lord of hosts in the 9. Verse execute true judgement and justice shew mercy and compassion every man to his brother oppresse not the widow the fatherlesse nor the stranger let none of you imagine evill against his brother in his heart this was the counsell which of old was given how the ruine of Ierusalem might have been prevented the exercise of justice and the exercise of mercy indeed the Prophet there instances onely in two Table duties but I thinke the reason is because the Jewes were alwayes very exact in matters of Gods worship save onely when they fell into Idolatry and they bore themselves much upon the duties of the first Table and it is Gods ordinary practise when hee would discover the hypocrisie of men that are much in holy duties to fall upon the duties of the second Table wherein they ordinarily are carelesse so the Prophet tells them that had they walked after this manner this wrath had never come upon them but now which is the second See what disobedience they shewed to this and this disobedience is laid downe in the 11. 12. Verses and aggravated from the worst qualitie that disobedience can be accompanied with that is wilfulnesse and obstinacy and this wilfull and obstinate disobedience of theirs is laid down in foure Metaphors but all of them signifying one and the same thing onely the three first doe most immediatly signifie the outward expressions of their disobedience and the fourth which is the root of all discovers the very fountaine whence all their disobedience did spring First saith he They refused to hearken they were like to a man that when you would doe an errand to him flings away from you and saith plainly hee will not heare what you say Secondly They pull away their shoulder alluding unto a Beast a Bullock that when you would put the yoke upon it it snatches the shoulder away and refuses to bee yok'd by you nay saith he They stopped their eares alluding to Adder that they say of it it laies one eare against the ground and stops the other eare with the taile that it may not be charmed or like unto those that when they would plainly let you see how much they slight what you say to them put their finger in their eares that all may take notice they will not regard you But then fourthly which is the theame that I purpose to handle by the Lords assistance Here is the cause of all that is they made their hearts like an Adamant stone yea saith hee they made their hearts like an Adamant stone that they might not heare the Word that God hath spoken then followes the third branch the fruit of their disobedience therefore all this wrath is come upon them In these words here are two things to bee handled First The sinne that this people were guilty of in these words they made their hearts like an Adamant stone that they might not heare the word Secondly The judgement that this sinne brought upon them Therefore saith the Lord it is come to passe that as they would not heare me I would not heare them but a great wrath is come upon them and I have scatter'd them among all the Nations and laid their land desolate In their sinne which is the onely theame I shall insist upon you have two things First What their sinne was what the wicked frame of their heart was their heart was like an Adamant stone Secondly How it came to be so they made their heart so themselves they made their heart as an Adamant stone next open the meaning of this what is here meant by an Adamant stone the Hebrew word is variously interpreted some doe render it a flint some a stone that will not waste many with our new translation render it an Adamant but generally Criticks doe agree that it is a stone of the hardest nature that will not by any toole bee graven or fashioned to any desirable mould so to make their heart as an Adamant stone doth plainly meane they did extreamly harden their heart that is the English of it they would not heare they stopped their eare they pull'd away their shoulder yea they did extreamely harden their hearts Here are two things further to be interpreted First What is meant by the heart that is here hardned And secondly What this hardning the heart signifies By heart you know is naturally meant that piece of flesh that is in the body which they say it is primum vivens and ultimum moriens but morally and spiritually by the heart is meant the soule and usually the will and the affections are ordinarily in Scripture meant by the heart so it is here What by hardnesse or hardning Hardning in the naturall signification of it is nothing but the withdrawing of moysture form any
contend with God and then saith God if it be come to that it shall be tried whose word shall stand mine or theirs God speakes to the very case of some harden'd sinners that said to the Prophet Ieremiah they would do what is good in their eyes well saith God you have spoken the word and we will try it out whether you or I shall carry it if poor wormes dare enter the lifts and bid defiance to God and refuse to submit they must perish Secondly there is this in this sinne of hardnesse of heart that In the nature of it it frustrates all the meanes that should possibly serve to save the soule from ruine I say the sin of hardness of heart in the nature of it frustrates all those means which should tend to save the soul from ruine and therefore you 'l find it ordinarily If you 'l heare Gods voice harden not your heart in the 95. Psalme so in Hebrewes 3. 15. To day if you will heare my voyce harden not your heart as they did in the Wildernesse and my Text hath it againe they made their heart like an Adamant stone that they might not heare the words that God had said to them so that this is a sinne that prevents all those Ordinances and meanes which the Lord hath sanctified and appointed for reducing a soule from the wayes of death and this is noted of the Israelites in the Wildernesse that though they had innumerable miracles and administrations of all sorts they ate miracles and dranke miracles and wore miracles they had whatsoever might possibly doe a people good all these were lost to that people how onely because of the hardnesse of their hearts and so the Prophet Isaiah expresseth it in the sixth of Isaiah the Lord doth by the Prophet saith he harden their heart that they may never turne and be healed Christ saith the same in Iohn 12. 40. that this was the reason why all the miracles that he had wrought among them and all the Sermons that he had preached among them did them no good because their hearts were harden'd it is like a peece of stone put into a bottles mouth though you put it into the bottome of a well no water gets into it the stopple keeps all out the sinne of hardnesse of heart keeps the soule from receiving any good it is like unto the harlot that Solomon speakes of or rather like them that goe in to the harlot that none of them ever turne to take hold of the wayes of life so that because it is a sinne that is open Rebellion against God and it is a sinne that in the nature of it rejecteth all the meanes that might make reconciliation with God what can bee expected but the heart that goes on to harden it selfe must needs run into utter ruine I have one thing more before I come to the Application and that is to discover how this sinne of hardnesse of heart may be known the properties of it that every soule may bee able when it comes to the Application to give a right judgement of its owne condition and here I beseech you remember that I doe not come to enquire after hardnesse of heart in generall there is no living man upon earth but his heart is harden'd there is no child of God living but his heart is harden'd all the sinfull motions and inclinations that are found in us they are all the fruits of hardnesse of heart all that rebellion that Paul speakes of in the seventh to the Romans a law in the members rebelling against the law of the mind and leading of him captive it is all the fruit of hardnesse of heart but all hardnesse is not the hardnesse of my Text all hardnesse of heart is not destructive hardnesse is not ruining hardnesse hardnesse felt hardnesse bemoaned hardnesse lamented and striven against is softnesse in Gods esteeme and is so farre from being a forerunner of ruine that it is an evidence of salvation but it is this destroying damning hardnesse of heart that I would enquire the properties of and set them before you out of the word of God and there are six things that I have thought upon whereby this destroying damning hardnesse of heart doth manifest it selfe First Take that which is most usuall in the Scripture the Lord ordinarily expresses this devillish hardness of heart by the comparison of an untamed heifer of a bullock that refuses to carry the yoke to draw or to plow very often in the booke of God doth the Lord describe this hardned sinner by the comparison of an untamed heifer in reference to the yoke Now in an untamed heifer there are these two things remarkable to my purpose the one is That if it be possible it will throw off the yoke that you would put upon it turning away the neck rinching the shoulder using its strength and all that it hath to keepe the yoke that it may not come upon the neck of it or secondly If you doe get the yoke over the neck and compell it to be under the yoke then it pines away frets and fumes and bellows and takes on but worke it will not just thus is this harden'd heart God hath two yokes The one is The yoke of his Commandements which hee commands every soule to take upon its selfe this yoke this hardned wretch throwes away with indignation that you may say of a harden'd heart in reference to the yoke of obedience as Iob speaks of the Vnicorne in the 39. of Iob Canst thou intreat him to carry thy yoke and to plow thy ground can thy faire words perswade him to doe it saith hee so doe you thinke any allurements for God shall make this wretched man carry the yoke of Gods Commandements no hee throwes them off what God would have him doe he will not doe but then God hath another yoke that this creature cannot keep off and that is The yoke of correction the yoke of judgement and when the Lord puts that yoke upon him then hee pines away frets swelters himselfe and as the Prophet Ezekiel expresses it in the 24. of Ezekiel You shall not weep that is you shall not weep with any godly sorrow but ye shall pine away in your iniquities and the Lord expresses it in the 51. of Isaiah Thy sonnes do faint in the 20. verse they are like a Bull caught in a net full of the fury of the Lord there thy sonnes are fallen I have yoked them they would not carry my yoke of obedience but I have yok'd them with judgement and how are they under it there they lie like a Bull in a net full of the fury of the Lord yelling and roaring thus the harden'd heart is like an untamed heifer the yoke of Gods commandements it will not carry and the yoke of judgements though it must carry yet it doth not profit by them but onely pines away by discontent under them This first
of Belial are like thornes thornes that may not bee taken with hands but the man that touches them must be fenced with iron and the staffe of a speare there is no comming neer them when men are set upon their wayes that they hate him that reproves in the gate and declare themselves opposite unto all those that would bring them in to God there is the hard heart that my Text mentions to this passe was Israel and Iudah come 2 Chron. 36. 15. They transgressed greatly and the Lord sent to them by his messengers rising early because hee had compassion on them But they mocked his messengers despised his words and misused his Prophets then the wrath of God broke out against them and there was no remedy so that in a word when men are come to bee stiffe-necked against God senselesse and remorselesse boldly going on in sinne against all mercies and meanes and make a scorne of sinne and judgement and declare themselves enemies to those that would reduce them into a better condition these are the men that my text meanes and that fall under this Character their damnation sleepeth not I come now to the Application of it and there are many excellent uses that wee might make of it three or foure I shall by the Lords helpe communicate at this time First I earnestly intreat you to examine your owne soules whether none of you fall under this Character I am assured there is not a soule in this Assembly but hath hardnesse of heart in him I shall bee farre from threatning destruction to every soule that is hardhearted but I desire you to examine whether you are not one of these harden'd sinners my text speakes of the Lord helpe you to looke inwardly and say Lord is not this my case say once againe Art not thou resolved to goe on in thy way what ever come of it hath not God enlightned thy conscience that the wayes that thou walkest in are the wayes that lead to death art not thou set notwithstanding to goe on in that way though God sometimes follow thee with judgements dost thou not cast the judgements off if it bee possible or lie and vex under them and yet goe on hath not God oftentimes in the ministery of his word met with thee in thy wicked wayes and shew'd thee the evill and the danger of them and thou resolutely goest on that thou hast made thy heart like a peece of the nether Milstone as God saith of Leviathan's art thou come to this passe heare a word or two from God thou miserable wretched man knowest thou what thou hast undertaken doest thou understand that thou hast sent a challenge to God doest thou understand that thou art in defiance with heaven dost thou understand I say that the Lord God almighty is entred the lists against thee or wilt thou not understand it or now when thou hearest it do not thy joynts tremble art thou able to hold uâ— the weapons when hee comes to strike know thou for certaine that it is the interest of God to destroy all those that will trie it out with him hee would even hereby bee knowne to bee Iehovah in the 40. of Iob If thou beest God faith hee shew thy selfe how pluck downe every proud man abase them lay them low batter them bee assured of it thou art a lost man thou art an unequall match for him the greatest Kings and Monarchs the stoutest Champions the strongest Giants have met with their matches but the Lord whom thou defyest never met with his match and I tell thee hee is preparing for thee God it may be hath not struck yet but hee is turning his grindstone hee is sharpening his tooles hee is preparing his arrowes he hath them ready at the very face of thee and thou wretched man wilt bee found to bee but as stubble before Gods devouring fire thou art an undone man who ever thou art that hast dared thus to exalt thy selfe against the Lord and if any of you that heare this Sermon doe know any who are thus resolutely set to goe on in their wicked wayes any such insolent worme which dares thus lift up it selfe against its Creator I 'le give you that counsell that Moses did give to the Israelites concerning Korah Dathan and Abiram who were in the like rebellion that these men are in Get you all of you up from the tents of these men lest you perish with them get you up from them have nothing to doe with them it is the terriblest thing in the world to bee found to fight against God O that you would all examine your owne hearts upon it Then secondly This lesson doth to my apprehension speake wonderfull sadly concerning our poore distressed England at this day truely the dangers that this kingdome of England is in at this day are not to be express'd It pleases God that wee are compass'd round about with mischiefes and one depth calls to another and almost every day brings up a new cloud and for ought mortall man can see the issue of blood which wee hoped had been stanched is like to bee opened again in as dreadfull a manner as ever yet it was Ships revolted on one side others contrary to Leagues and Covenants invading on the other side tumults in every corner of the Kingdome that we are all at our wits ends but in Gods presence I speak it I feare the threatning of this doctrine more then I doe all the revolted Ships then I doe Duke Hamiltons army or all others who by Sea or Land are indeavoring to hurt us The kingdome the body of the kingdome of England is brasse and iron let us all especially you that are the representative body of the kingdome if wee have any bowels in us let us joyne and bemoane it now wee speak of it God hath steeped England in the oyle of mercies wee are not melted one whit hee hath ground us under terrible judgements wee are as hard as ever rock was wee are broken like a flint stone into 100. peeces and every piece as hard as the whole stone was goe from one end of the Kingdome to the other pardon me if I use the received expressions let men bee Cavaliers or Roundheads Royalists or Parliamentiers give them what stile you wil all are brasse and iron the generality of the Kingdome resolutely goes on rebelling against the Lord God but goe into any towne goe into the places of publique resort view the Citie view the Countries see whether men bee not every where set upon mischiefe and madnesse the Ministery of the word overborne bulrushes as able to stop a current as all the endeavours of that handfull of men that stand for God are able to stop the inundation of peoples sinnes lying swearing debawchednesse blasphemy heresie prophanenesse of every kind almost all in rebellion against God and no man almost layes it to heart indeed wee have our monethly Fasts kept up but alas they
This in generall but More particularly there are three sinnes that you must take marvelous heed of if you would not be harden'd the one is The sinne of unbeleefe that which brought all the Israelites to their hardnesse in the Wildernesse you have it in the third of the Hebrewes If yee will heare my voyce harden not your hearts as your fathers did in the Wildernesse but how came they to be hardned the holy Ghost tells you the spring of it in the 16. and 18. Verses for some when they had heard the word provoked him even they that beleeved not they would not beleeve God and so they grew harden'd therefore the Apostle exhorts in the same place to take heed that there be not an evill heart of unbeleefe when the Israelites were in the Wildernesse God had made them many promises but they did not see them accomplished hee had made many threatnings and they did not alwayes presently light upon them and because they saw not Gods word presently fulfilled therefore they beleeved not and because they did not beleeve and rest upon Gods word therefore their hearts grew hard senselesse carelesse and bold in sinne and then Pride and high thoughts of our selves are wonderfull hardning evills nothing upon earth makes a man so desperate in the wayes of sinne as self-conceitednesse and therefore in the Scripture very often the Bullocks stiffe neck and a proud heart signifie one and the same thing Lift not up your hornes on high speak not with a stiffe neck you have a notable example in the 43. of Ieremiah of men who obstinately would go into Egypt against the expresse word of God and in the 44. Chapter they said they would do that which was good in their own eyes but who were they the Prophet tells us they were all the proud men And thirdly Hypoctiticall and formall attending upon ordinances without attaining the inward power is one of the greatest hardners in the world you see it in these of my Text what was it harden'd them all these threescore and ten yeeres nothing more then their monethly Fasts their frequent Fasts and their daily prayings to God The stubborne hardned and impudent harlot you read of Prov. 7. what was it made her so bold in her filthinesse that shee will take her fill of love till the morning why this secured her I have had my peace-offerings this day and paid my vowes I have had a day of Fast or a day of thanksgiving attended upon ordinances so when men doe performe ordinary holy duties and rest in the shell of them they lick themselves whole with them though I live in such a sinne yet I pray I reade so many Chapters every day I keepe the Fast as constantly as any man I goe to Church this hardens the heart in a way of sinne this is the first direction beware that you bee not couzened into hardnesse by the deceit of sinne secondly another meanes to prevent hardnesse is To beware of the abuse of Gods patience bounty The wretched heart of man being prone to be bold in sinne by nature is made more bold when it observes God lets men alone to take liberty to sin against him Solomon expresses this cleerly in the eighth of Ecclesiastes Vers 11. Because saith hee sentence against an evill one is not presently executed God spares him what then Therefore the heart of the sonnes of men is fully set in them to doe evill resolutely set to goe on in a way of sinne because they see that others scape well enough as the Souldier when hee first goes into the battle while he is a fresh water Souldier hee feares and trembles and dares not be where he heares the bullets whizze about but hee comes off safe and it may bee of 1000. men not 100. kill'd then hee growes bold the next time and in time dare goe upon the Canons mouth and so Mariners at Sea at first quake but when they come off storme after storme they thinke they shall come off still so the wretched heart of man observing Gods patience and indulgence towards sinfull men takes libertie to goe on and concludes with that wretched man Deut. 29. who blesseth himselfe and saith I shall have peace though I walk after the lusts of my owne heart adding drunkennesse to thirst hee blesseth himselfe when God curseth him but for the Lords sake watch you against it for that is a wofull hardning when that that should bring a man to repentance hardens his heart and of such God protests hee will not spare them but the anger and jealousie of God shall smoak against him all the curses written in the booke of God shall light upon him And thirdly Beware of the examples of others the common multitude going on in any way of sinne especially when they that doe it are great men and it may bee some of them good men this imboldens men in their evill wayes it is a wonderfull meanes to make them harden'd in sin when they see the sin which they commit is common we are prone to thinke there is no danger in that which many men great men good men practise the abominable sinne of Sodome the sinne for which God destroyed Sodome they say there is no man almost in the Easterne Countries makes any conscience of it because it is a common sinne yet they make conscience of murder theft drunkennesse c. but because this is a common sinne they regard it not these things I commend unto you to prevent this sinne of hardning your hearts But suppose the soule be under it what is then to be done If thou beest under the sinne of hardnesse of heart I meane if hardnesse reigne in thee if thou bee come up to the heighth of it I have little hope to doe thee good yet many have very resolutely gone on and through Gods mercy have beene cured and there are two wayes to cure the stone in the heart as well as the stone in the bladder the one is To breake it the other is To dissolve it I shall onely point at them they cannot bee sufficiently handled in a little peece of a Sermon If thou would'st have the stone of thy heart broken then attend upon these three things the one is Study to bee convinced that this is thy condition search throughly and rest not untill thou say feelingly I here lies a stone indeed I am this harden'd wretch when the Leper was so farre convinced that he covers his lips and goes out and cries I am uncleane I am uncleane he was in the way to a cure so doe thou study to bee convinced Lord I am like an untamed heifer I am a hard hearted wretch my heart is set in me to mischiefe till the Lord convince thee of it there is no hope that any meanes will ever doe thee good Secondly The ordinances of God especially the preaching of