A SERMON PREACHED BEFORE HIS MAJESTY at Windsor, the 19 of july. 1625. By HENRY LESLIE, one of his MAJESTY'S Chaplains in Ordinary. ●●●V. 28.14. 〈…〉 his heart shall fall into Evil. IER. 45.4. Thus saith the Lord, Behold, that which I have built, will I break down, and that which I have planted, will I pluck up, even this whole land, and seekest thou great things for thyself? OXFORD, Printed by I. L. and W. T. for WILLIAM TURNER. Anno Dom. 1625. TO THE RIGHT HONOURABLE JAMES. EARL OF CARLISLE, 〈◊〉 OF DONCASTER, BARON OF SALEY, one of his Majesty's most honourable Privy Council, & Knight of the most Noble Order of the Garter. RIght Honourable, and my singular good Lord, when I preached this Sermon, I applied myself to this time of affliction, studying more to profit, then please: yet it did receive a greater approbation from all, than any thing could deserve that proceeded from my weakness. And your Honour was pleased to demand a Copy of it, which I here humbly present unto You, in a poor and plain style as it was preached, beseeching your Lordship to take in good part this small offering, from him who shall always pray for Your Honour's prosperity in this life, and happiness hereafter. Your Honours in all duty Henry Leslie. A Table of the Contents. The Text divided 1 the Evil, hardness of heart, which signifies 1 The dryness of the Soul. 2 The stiffness of the William. 3 the senselessness of 1 the mind 1 Not understanding the word. 2 Understanding the word, but not being moved thereby. 3 Being moved, but not effectually. 4 Being provoked to do the contrary. 2 the conscience being 1 The broad conscience. 2 The sleeping conscience. 3 The slumbering conscience. 4 The benumbed conscience. 3 of the affections, which is 1 Carnal security. 2 Senseless indolency. 3 Worldly sorrow. 2 the cause of this evil diverse, according to the divers hardening, 1 Natural, from our first Parents. 2 judiciary, from God, hardening 1 Privatively 1 Forsaking them. 2 Permitting them. 3 Not punishing them. 2 Actively 1 By outward objects. 2 By themselves. 3 By Satan. 4 By his invisible power. 3 Voluntary, from ourselves, men hardening their hearts by a custom of sin. 3. The Remedies against this Evil, which are set down, Eight in number. A SERMON PREACHED BEFORE HIS MAJESTY. HEB. 3.8. Harden not your hearts. THis Apostle was inspired by the Holy Ghost: 2 Cor. 7.40. yet here that his words might have the more authority, he allegeth the saying of the Holy Ghost. Wherefore as the Holy Ghost saith, To day if ye will hear his voice, harden not your hearts. This saying of the Holy Ghost is by the mouth of David, Psal. 95.7. So that the author of this exhortation makes it fit for this place, it being the meditation of a King, the, repetition of it makes it fit for this time, time: for was such a caveat needful not only in David's time, but also afterwards in the Apostle's time? & is it not much more necessary at this time, when God by his judgements doth call us to weeping and to mourning, Isa. 22.12. and to baldness, and to girding with sackcloth. Give me leave therefore to redouble this exhortation unto you, Harden not your hearts. Wherein we may consider these three particulars, 1 The evil to be avoided, and that is hardness of heart. 2. The cause of this evil, which my text seemeth to ascribe unto ourselves, saying, Harden not your hearts. 3 The remedies to be used against this evil, that our hearts may not be hardened. The first will serve for conviction, the second for information, the third for direction. As for the first, the evil to be avoided is called hardness of hearts. And what this is, is not easy to be understood. For besides that the phrase is metaphorical, this evil is of that nature, that it taketh away the sense and knowledge of sin. Eph. 4.18. it is said of the Gentiles, their understanding was darkened, and why? because of the hardness of their hearts. So that this point of hardening is not understood, because our own hearts are hardened. But if we take and weigh it in the balance of the Sanctuary, there we shall find many equivalent phrases, which will help us to find out the nature, and the weight of this evil. In Scripture it is called the brazen brow, Isa. 48.4. The iron sinew, ibid. the spirit of perverseness, Isa. 19.14. The spirit of slumber, or the Spirit of compunction. Isa. 29.10. The Wine of giddiness, Psal. 60.3. Spiritual drunkenness. Isa. 29.9. the seared Conscience, 1. Tim. 4.2. the hard neck, 2 King. 17.14. the stiffenecke. Deut. 31.27. the uncircumcised heart and ear. Act. 7.58. the face harder than a stone. jer. 5.3. the fat and gross heart, Isa. 6.10. blinded eyes. joh. 12.40. Dull or heavy ears. Isa. 6.20. The reprobate mind. Rom. 1.28. The stony heart. Ezech. 11.19. The heart of Adamant. Zach. 7.12. and finally stubborness of heart. jer. 13.10. Now compare we hardness of heart with these the like phrases, and we shall find that a hard heart, is nothing else, but a soul that is confirmed in sinful courses. But that we may better understand the several kinds and degrees hereof, let us examine from whence this speech is borrowed. The heart when it is said to be hard, is taken sometimes for the whole soul, sometimes for the mind, sometimes for the will, sometimes for the conscience, & other while for the affections, according to the several acceptions of the word hardness, which is the quality ascribed to the heart, and that, not properly, but metaphorically. The metaphor is taken either from a stone, as the Scripture seems to imply, calling our hearts not only hard, but also stony; for the hardness of a stone is accompanied with great dryness, also the hardness of it, makes it stiff and inflexible, not apt to bow or bend. In all which it greatly resembleth the corruption of the heart. Or else the Metaphor is from that calum or hard thick skin which covereth the hand of the labourer, and the heel of the traveller: For as that is void of all sense and feeling, so is the heart in this state of corruption. And that this is the allusion may appear by the Phrase must commonly used in the New Testament, to signify hardness of heart. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth the thick skin that covereth the palms of the hands, and the feet, or the hardness that is in the joints, and the small bones that are the instruments of motion, making them stiff, senseless and benumbed. Hence those members that are thus obdured, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but it matters not, whence the Metaphor is taken; for certainly it is from things corporal, whereof only hardness is an affection. And wheresoever it is, it hath these three properties. 1. Dryness, that which is hard is dry, not having any moisture to soften it. 2. Stiffness, and inflexibleness; for saith the Philosopher, Arist. L. 4. Mereor. Durum est, quod non cedit in seipsum secundum superficiem. That is hard which cannot yield, bow, or bend into any other form, than what it hath. 3. Vnmoveablenesse & Senselessness, that which neither can be bruised and broken with strokes, nor pierced with sharpness, is hard. Now when hardness is ascribed to the heart, it is to signify either one or all of these. First hardness of heart imports the dryness of the Soul; for it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used, which signifieth properly to dry up and whither. For as in natural things, so also in the Soul, there is a watering which is good and comfortable, and there is a drying up which is dangerous and hurtful. The watering is with the dew of grace: Isa. 55.1. for God in Scripture compares his grace unto things liquid, as Oil, Wine, Milk, & chiefly Water. There is a well of living waters for the Soul. joh. 4.14, It is called a river of living waters. joh. 7.38. The preaching of grace is called watering 1. Cor. 3.6. For as water serves to supple and soften that which is dry and withered; so doth God's grace soften and supple our withered Souls. And of all kinds of water it is specially likened to rain and dew; for that is most effectual to water the earth. Deut. 32.2. My doctrine shall drop as the rain, and my speech shall still as the dew. Thus when God promiseth his grace unto his people, he saith, that he will come unto them as the rain, as the latter and former rain unto the earth. Hos. 6.3. Which similitude gives us to understand, that our souls are as a dry and thirsty ground, burnt up with the heat of the sun, and so barren and fruitless, and God's grace as the rain that waters the earth, and maketh it fruitful. The like promise is Isa. 44.3. I will pour water upon the thirsty, and floods upon the dry ground. Which is according to that chap. 35.6. In the Wilderness shall waters break out, and streams in the Desert. Greg. Mag. Now where this watering is not, there must be withering, Simo Spiritue irrigatio defuerit omnis plantatio exarescit. That plant which is not watered with the dew of grace will whither at the root, and never grow up in the courts of the Lord. Therefore it is said, that the godly are like the tree planted by the water's side; Psal. 1.3. There is watering: but the wicked, as an Oak whose leaf fadeth; and as a garden that hath no water. Isa. 1.30. There is withering and dryness. Yea, besides the want of the juice of grace, which causeth dryness, our souls are also burnt up with the heat of concupiscence, and so naturally exceeding dry and withered, barren and fruitless. Ezech 11.19. & 36.26. And therefore they are not only called bard, but also stony. A stone of all hard things is the driest, no juice not Liquor can be drawn out of it. Metals albeit very hard may more easily be distilled, and therefore it was a great miracle, when out of the rock, waters did flow in the desert. So in our hearts there is no juice of grace, no goodness to be drawn out of them, but by an extraordinary work of God's power. Secondly, hardness of heart signifieth the stiffness and inflexibleness of the will; so that a hard heart is a disobedient and unyielding heart, such as indeed our hearts are by nature, perverse & froward, stubborn, obstinate, and rebellious, not so much as flexible unto holy obedience; but altogether averse unto that which is good, and prone to desire that alone which is evil: So that if God do will our conversion, Math. 23.37. we do nill it; if he would gather us under his wings, we will not be gathered. If he command us that which is just, Zach. 7.11. we refuse to hearken, and pull away the shoulder. If he send unto us all his servants the Prophets, jer. 33.15.15. exhorting us to return every man from his evil way, and amend our works; yet we will not incline our ear nor obey. Yea although the Lord denounce his judgements, and threaten a plague, except we return; jer. 18. 1●.22. yet we will walk after our own imaginations, and do every man after the subburnesse of his wicked heart. Finally, though God stretchforth his hands all the day long; Isa. 65.2. yet we remain a disobedient and gainsaying people. jer. 13.10. This kind of hardness is more properly called, stubbornness of heart. And it is very aptly, signified by the stiffe-neck, hard neck, and neck that is an iron sinew. For sinews are the instruments of motion, and all the sinews go down from the head to the body by the neck, so that if either the neck should be hard and stiff; or if the sinews were of iron; it should not be possible for the head to bow down: so the heart that is in this estate of rebellion, cannot bow down, nor submit itself unto the yoke of God's commandments. And that this is the meaning of these phrases may appear by the words, rebellion, disobedience, obstinacy joined with them, as a declaration. Deut. 31.27. I know thy rebellion and thy stiffe-necke. 2. King. 17.24. they would not obey but hardened their necks. Isa. 48.4. because I knew that thou art obstinate, and thy neck as an iron sinew. Ezech. 11. & & 36.26. Finally I think God had a special respect unto this stiffness of the will, calling our hearts stony. For iron is as hard as any stone; yet he calls it not Cor ferreum, but lapideum: because iron, though very hard, yet is in some sort flexible, the fire will mollisie it, and make it pliable into any form: but so is not a stone, the fire itself cannot soften it, nor make it bend into any other form, than what it hath. So is it with our hearts, they are no ways flexible into holy obedience, there is not so much as any inclination to good in them, So that the Lord in our conversion, must not only give us a power to work, but also, a will to desire; for a man without grace is not only unable to choose, and do that which is good; but also he cannot so much as affect it, or aspire unto it. He cannot cooperate with God working in him, nor open the door to God knocking, nor hearken to God calling, nor yield unto God drawing him. But God must first breath grace into his heart, and of unwilling make him willing. For no man can come unto me (saith our Saviour) except the Father draw him. joh. 6.44. Where to signify the mighty working of God's power, overcoming all resistance in the will of man, he calls our conversion a drawing. And this much he doth imply, when he saith, he will take away the stony heart; not, I will transform the stony heart into a fleshly, Ezech. 36.26. but I will take away the stony heart, and give you a heart of flesh; signifying thereby, that there is nothing in our corrupt nature that hath affinity with the divine nature, whereof we are made partakers in our regeneration: but that our whole old nature must be taken away, and a new given us. A little mending will not serve the turn, a new making is required. Thirdly, hardness of heart is used to express the unmovableness and senselessness of heart. So that a hard heart is a dead heart, which nothing can move, neither word, nor Sacraments, miracles, nor motions of the spirit, neither sense of sin, nor of judgement for sin. L. 5. de Consider. So Bernard describeth a hard heart. Quid est cor durum? ipsum est quod nec compunctione scinditur, nec pietate mollitur, nec movetur preeibus; minis non cedit, flagellis duratur, ingratum est ad beneficia, impavidum ad pericula, etc. This kind of hardness according to the difference of the object and subject, is threefold: 1. a deadness of the mind, when we are not moved with the means of salvation, which God hath appointed to soften our hearts. 2. a deadness of conscience, when we are not moved with our own sins. 3. a deadness of the affections, when we are not moved with God's judgements. The first which is a deadness or dulness of the mind, is a high degree of hardness; when the soul is not only dry and destitute of grace, and also inflexible and unwilling to receive grace: but further it cannot so much as be moved with these means God hath appointed to beget grace. God's word is sharper than a two edged sword, Heb. 4.12. It is like a hammer that breaketh the stones, jer. 23.29. and in that same place it is resembled to fire able to melt the hardest metals. Deut. 3. ●. Finally it is compared to dew and rain that watereth & so mollifieth the ground. And yet this Word, this mighty Word, cannot pierce, it cannot bruise, it cannot melt, it cannot moisten our hard and stony, our dry and withered hearts: job. 41.24. Isa. 48.4. for as it is said of Leviathan, our heart is harder than the neither millstone. To signify this, it is called, the brazen brow. Ye know a man's forehead is most obvious to strokes; but if the same were of so hard a mettle as brass, it could not easily be broken or pierced. But such is the corrupt heart of man: though God's Word be like a hammer that breaketh the rocks in pieces, and sharper than any two edged sword; yet no threatenings & admonitions of God's Word can break it, no promises and entreaties can pierce it. Yea though this Word be sealed with Sacraments, confirmed with miracles, & accompanied with the inward motions of the spirit: yet all these are but as an arrow shot against a brazen wall, job. 41.29. our heart being as the scales of Leviathan, Isa. 6.10. who laughs at the shaking of the spear. This is also well signified by the fat heart; for as the heart being covered with a mass of fatness cannot seel any thing; no more can the mind in this estate of obduration; for as the Poent saith, Triplex circa praecordia ferrum. This is likewise understood by the blinded eyes that cannot see, Isa. 6.10. Act. 6.10. the dull or heavy ears that cannot hear, and the uncircumcised heart and ear. This dulness, in not being moved with the word, Saeraments, etc. hath four degrees. 1. when a man doth not so much as conceive what is said, having his cognitations darkened, & his eyes covered with the scales of ignorance: or if he do conceive it, yet he doth not attentively consider it. This is signified in the Parable, by the seed that fell by the highways side, as Christ expounds it, Whensoever a man heareth the word of the kingdom, and understandeth it not: the evil one cometh and catcheth away that which was sown in his heart: Matth. 13.19. this is he who hath received the seed by the ways side. The disciples themselves were charged with this dulness, Mar. 6.52. They cousidered not the miracle of the loaves, (that is, they did not see God's power in that work) for their heart was hardened. A second degree of this dulness is when a man, though in some measure he understand what is said, yet he is not moved thereby. God's Word is a hammer: this hammer with ten miracles, gave ten mighty strokes at Pharaoh his heart, and yet could not break it. So it was with jeroboam, he heard the commandment of God against the altar he had set up, he saw the altar cleave asunder, and the ashes fall out from it, according to the sign given by the Prophet: his hand which he put forth against the Prophet was dried up, and after healed by the prayer of the Prophet: yet was not he moved at all this. When the Prophet cried to the altar, O Altar, Altar, thus saith the Lord; 1 King. 13. ●. the altar heard and clavae asunder: but Ieroboam's heart was harder than the altar; for he heard the Word, and his heart did not break. Act. 7.50. Thus it was with the jews, being stiffnecked, they did always resist the Holy Ghost, namely in the ministry of the Word. The 3d degree of this dulness and opposition against the Word, is when one is moved thereby, but not effectually, even moved in affection, but his will is not changed, nor heart softened. This happeneth diverse ways: for the word stirreth up sundry affections even in wicked and hardhearted men, as astonishment, fear, joy. Sometimes it worketh only astonishment, & wondering, their hearts being convinced, hearing the Word, that it hath more than humane force. This is that effect which many felt hearing Christ, when they were astonished at his doctrine, Marc. 1.22. joh. 7.46. Habac. 1.5. as teaching with authority, saying. What manner of doctrine is this? never man spoke like this man. Thus the wicked wonder and vanish. Sometimes the Word preached bringeth not only wonder, but fear also; not only filleth the ears with sound, and the heart with astonishment; but moreover shaketh and terrifieth the conscience. This effect did befall Felix; Act, 24.26. for hearing Paul he trembled; and sometimes it goeth further, not only ravishing with admiration, and striking the conscience with terror; but also delighting the heart with some joy for a time. This effect was in Herod, who heard john gladly. Mare, 6.20. And it is in temporary believers, well signified by the seed sown in stony ground, as Christ expounds it, Math. 13.20. therefore the Apostle saith of these temporaries, Heb. 6.4. that they tasted of the heavenly gift, that is, they were affected with some taste of God's goodness manifested in the Gospel. But it was only a small taste, they never digested it, nor concocted it by the vital hea●e of God's spirit; fare less were they filled with that sweet peace and joy which the spirit of adoption worketh in the faithful. The last degree is when a man is so far from being moved effectually by the word, that he is rather provoked to do the contrary: Origen. for such is the corruption of man's nature, ut ea quae prohibentur magis desiderantur. Our corrupt nature is like a resty horse, who the more he is spurred forward, the more he goeth backward; and like a stream, which being dammed up, rageth, swelleth and overfloweth all the banks. therefore is the commandment said to be an occasion of sin, and Christ is called a rock of offence, and the Apostles a savour of death. Take an example hereof in Pharaoh; he is commanded to let the people go, and the more he is urged, the stiffer and stubborner he is, and the more he rebelleth against God. And the same may be said of the jews: God foretelleth what should be the event of Isaias ministry, namely, that he should make their hearts fat, and their ears heavy, and shut their eyes. So that even the word becometh unto them the means of hardening. As the middle region of the air is more cold by the Antiperistasis, so the heart of a reprobate is more hard by the word, though the word in itself be full of vital heart for to soften the heart. As the hammer though it breaks the rocks yet the smith's stithy, the more the hammer strikes upon it the harder it is; and as the heat of the sun though it melt wax, yet it drieth the clay: and as the rain, though it mollify the earth, yet hardens sand: so the word breaketh, melteth and mollifieth the hearts of the Godly: and yet obdurates, dries and hardens the wicked, but accidentally, the fault being in their own disposition. Itpleased some to censure me, that I did ill to allege the spirit of Compunction, as a phrase equivalent to hardness of heart, it being contrary unto it. Therefore understand that I took not Compunction passively for contrition, as when they are said to be compuncti cord, Act. 2.37. but actively, for a fretting against the word. And so the Scripture takes it; For Rom. 11.8. that which is vivally rendered, the spirit of slumber is not unfitly by others translated the Spirit of Compunction. And I appeal from their learning, to the common sense of the meanest Reader, whether in that place it be contrary to hardness of heart, or all one with it: for having said, that the Jews were hardened, for confirmation thereof, he allegeth this, as it is written, God hath given them the Spirit of Compunction; and after adds, Eyes that they should not see, and ears that they should not bear: loyning in one, two places the of prophecy of Isaiah. This in Scripture is called the spirit of compunction, which implieth a kind of fretting, chaffing, and violent stirring against the word: as in those that braced for anger at the Apostles Act. 5.33. That gnashed with their teeth at Stephen. Act. 7.54. The second kind of this senselessness is in the conscience, and respecteth the sins which a man committeth, when a man is not touched with sense and sorrow for the same. 1 Tim. 4.2. Isa. 29.9. Psal. 60.3. Isa. 29.10. This is the seared conscience, spiritual drunkenness, the wine of giddiness or drowsiness, the spirit of slumber or dead sleep. for when any part of the body is seared with a hot iron, it looseth all sense, life and motion, also when a man is drunken, he knows not, he careth not what he doth. And finally those who are overcome with drowsiness or slumbering, cannot easily with stirring or pricking be awaked. So he that is come to this height of hardness, is without all sense of sin, he neither knoweth nor careth what evil he doth; and he is never moved with any stirring or pricking of his conscience. Of such the Apostle saith, Eph. 4.19. they are Past feeling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This seared conscience hath several degrees. There is the broad conscience, when a man is not moved with any sin except it be very heinous. There is the sleeping conscience, when a man is not touched with the sense of any sin, be it never so grievous, for a long time; Hieron. yet at last tranquillitas ista tenpestas est, this calm proves a storrne; and he is awakened, either by the preaching of the law, or the terrors of death, or some grievous calamity. and there is the slumbering conscience, which hath some sense of sin, as Pharaoh had, Exod. 9.27. when he cried out, I have sinned: but never any sound sorrow for it: he feels not with job, the terrors of God fight against him, and the envenomed arrows of the almighty sticking fast in his ribs. This is but like the sweeting of a stone in moist weather, which notwithstanding retains its natural hardness and dryness. finally their is the benumbed consciene, when a man hath neither sense of sin, nor sorrow for it, but is like a man in a frenzy, or one fallen into a pleasant sleep, who though he be exceeding sick yet he feels no pain and as in some kind of sickness a man may die laughing: so where this degree of hardness is, a man may descend into the pit of hell triumphing and rejoicing. Whereof I will only say with St. Austin, quid miserius misero non miserante seipsum. None are so desperately sick as they who feel not their disease. when the pulse doth not beat, the body is in a most dangerous estate: that school will soon decay where the monitor doth not complain: that army must necessarily be surprised where watches & alarms be not kept: that town is dissolute where no clocks are used. But the conscience is to the soul, as the pulse to the body, the monitor to the school, the watch to the army, the clock to a town. And therefore when it is silent, the soul is in a most desperate case. The third kind of this senselessness is in the affections and respecteth God's judgements upon us for sin, when these cannot work upon a soul any good effect, but are as it were lost labour, as God accounteth them Isa 1.5. Why should ye he stricken any more? ye will revoult more and more. Indeed affliction is the most effectual means, for to make our heart relent and resolve into the tears of unfeigned repentance, either the cross will do it or nothing, Moral. l. 26. c. 23. as Gregory saith, aurem cordis tribulatio aperit quam saepe huius mundi prosperitas claudit, which is the same with that of Elihu, job 33.16. God openeth the ears of men by their corrections, which he had sealed, that he might cause man to turn away from his purpose. Therefore we find that afflictions are the last means which God ordinarily useth to convert obstinate sinners. When neither the oil of his gracious bounty will softenour stony hearts; nor his Word which is the sword of the spirit, pierce them; when neither the sweet sound of his gracious promises will allure us to obedience nor the terrible thunder of his fearful threatenings restrain us from sin. In the last place he visits our iniquities with the rod, & our sins with scourges, knowing that if our case be not desperate, we will at least be reclaimed by his judgements. Thus the Lord having complained much of the rebellion of his people, Isa. 1. in end he promiseth them mercy, and showeth how he would reform them, even by casting them into the fiery surnace of affliction, thereby to purify them, and consume away the dross of their sins, that they might shine again in their wont beauty: V 25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin. The like promise is Isa. 4.4. that he will wash the filthiness of the daughter of Zion, by the spirit of judgement, and by the spirit of burning. Likewise Hos. 5. both Priests and people all being so corrupt, that their case was desperate, the Lord resolves what to do. I will go and return to my place, (that is, I will withdraw all the testimonies of my love & favour from them) till they acknowledge their offence, and seek my face: V 15. in their affliction, they will seek me early. Which was accordingly verified in the event; for in the next words, the Prophet bringeth them in speaking thus in their affliction. Come let us return unto the Lord, etc. Hos. ●. 1. and finally, the Lord promising to incline his Church, namely to obedience, he showeth by what means he will do it, even by bringing her into the wilderness. Hos. 2.14. Behold I will incline her, and bring her into the wilderness; or after that I have brought her into the wilderness: by the wilderness is meant extreme misery: the reby showing that the jews could not be inclined to obedience, until they were pressed with diverse calamities, as it were cast into a desert of desperation. So that the Lord dealeth with us, as the Smith with the iron. Iron is very hard, but the Smith knoweth how to mollify it, and make it flexible by putting it into the fire; so our hearts are so hard, that when God would make them flexible unto his obedience, he is fain to cast them into the fiery furnace of affliction, whereby they are mollified. Yet many hearts are so hard, that the fire itself will not soften them, nor God's judgements move them. So the Lord complaineth of his people, Isa. 9.13, The people turneth not to him that smiteth them. And jer. 8.7. the Stork in the heaven knoweth her appointed times, etc. but my people know not the judgements of the Lord. Amos 4. And by the Prophet Amos he reckoneth up his several judgements wherewith he had afflicted them, as famine, pestilence, the sword: and after every one of them is subjoined; yet have ye not returned unto me, saith the Lord. This contempt of God's judgements hath three degrees. 1. carnal security, when a man is not moved with God's judgements before they seize upon him: but although they be threatened against him, and he see them already upon others, and he find in himself the cause that will procure them; yea & he perceive God's instruments set on work to effect them: yet he blesseth himself in his heart, and having made a covenant with death and with hell, he sleeps as secure as jonas did in the ship. Thus it was with the old World, they ate, drank, Math. 24.38. married wives, and knew nothing, (that is, feared nothing) till the flood came and took them all away. Thus it fared with Belshazzar, he was feasting with his Princes, his wives, and his concubines, and carousing out of the holy vessels, at the same time when the hand-writing on the wall denounced his destruction: so the whore of Babel, Dan. 5. even then when her fall is begun, saith in her heart. I sit a Queen, Revel. 18.7. and am no widow, and shall see no sorrow. But especially see an example of this security in the Israelites. Isa. 22.12. In that day did the Lord of hosts call to weeping and mourning, to baldness, and girding with sackcloth, and behold joy and gladness; etc. If this should be found to be our case, we have great cause for to fear; for the Scripture hath always marked this security, as a certain forerunner of destruction, and experience hath taught us, that quos perdere vult ●upiter, hos occaecat. The 2 degree is senseless indolency, and blockish stupidity, when a man is not affected with grief, even then when God's hand lieth heavy upon him, but puts off the feeling thereof with desperate contempt, labouring to outface his griefs, and forget his sores, by going into merry company, gaming, feasting, revelling, and such other carnal delights: who may be compared to salomon's drunkard, who sleeps securely in the midst of the sea, and on the top of the mast, whom he bringeth in speaking thus, Prov. 23.24. they have stricken me and I was not sick, they have beaten me and I felt not. Amongst the Heathens we have many examples hereof. Aristides was not moved with his banishments, nor Regulus with his exquisite torments, nor Scipio with all those indignities which his ingrateful countrymen offered unto him: nor Paulus Aemilius, and Horatius Puluillus with the death of their children. This was commended by the Stoics for great patience: but indeed as Seneca saith, nulla virtus est quae non sentias perpeti: there can be no patience, where there is no passion. And here there is no feeling; for this indolency is a kind of dead palsy, or sleepy lethargy, and (as S. Austin saith) it is stupor morbi, De patiented. ●. 23. non robur sanitatis. The Israelites are taxed with this jer. 5.3. Thou hast stricken them, but they have not sorrwed, thou hast consumed them, but they have refused to receive correction. The last degree is when a man is moved with God's judgements, but not effectually. Thus there are many, who being afflicted, mourn too much, complain, cry, howl, and wring their hands: and yet the sense of judgement never drives them unto true repentance. But either their sorrow is only natural for the affliction; they say with Pharaoh, Take away the plague, not with David, take away the sin: or else they are so fare from any humiliation for their sins, that they are rather moved to think that God must needs love them, because he corrects them: Or finally, if the sense of judgement, bring them to the sight of their sins; yet there followeth no amendment, but they are swallowed up of despair; and having a sight of their sins in the glass of the Law, without any sense of God's mercy revealed in the Gospel, their hearts are broken and battered, but not dissolved and softened. Prov. 27.22. So that though thou shouldest bray a fool in a mortar, yet will not his foolishness departed from him. Thus have I discovered this monster with many heads. You see, that a dry soul that is void of grace, is a hard heart; a stiff and unyielding will, is a hard heart: a dead and dull mind, that is not moved with God's word is a hard heart: a seared conscience that never smiteth for sin, is a hard heart: and finally blockish affections, that are not sensible of God's judgements, are a hard heart. Oh now that we would enter application upon our own souls, and examine what want of grace is in the soul, what rebellion in the will, what opposition against God's word in the mind, what Numbness and dumbness in the conscience. And finally what contempt of God's judgements in the affections. And I doubt, that upon this search it will be found, that this hardness of heart is an epidemical disease, that possesseth the whole body of the land. Now if we be sick of this disease, it is meet that in the next place, we should proceed to inquire into the cause of this evil. And upon trial, it will be found to be within us: for my Text ascribes it to ourselves; harden not your hearts. Which is to be understood of voluntary or habitual hardness: for there is a natural hardness which we suck from the tender breasts of our mother, all men being borne, as with a dark mind, so with a hard heart. And there is a judiciary hardness, which God as a just judge inflicteth as a judgement upon some notorious offenders, Rom. 1 27. Revel. 22.11. August. for a recompense of their former errors as is meet, that they who are filthy may be more filthy, judicio utique, suo aliquando aperto, aliquando occulto, semper autem justo. Thus God in Scripture is said, Percutere amentia & scotomate, Isa. 19.14. Isa. 29.10. Isa. 6.10. to strike men with madness and blindness; to mingle among them the spirit of error, and the spirit of slumber; to blind their eyes, make their ears heavy and their hearts fat: Math. 6.13. Rom, 1.24.26.28. to lead men into temptation; to give them over to uncleanness, to vile affections, to a reprobate mind; to send strong delusions, 2 Thess. 2.11. or the efficacy of errors. And oftentimes he is said to harden the heart. Here there is great question, after what manner God hardens the heart, whether only privatively, as deserendo, forsaking them, and permittendo, not hindering them, and non puniendo; or per Patientiam, and dilatione poenae, in not punishing them. Or if he concur to the hardening of the hearts also activelie, and that either by outward objects and occasions, or by themselves, giving them over to their own hearts lusts, or by Satan, to whose power he delivereth such hearts, for him to work upon, as a judge delivereth the malefactor to the hangman to be tormented: Or finally inwardly so working by his invisible power, that their corrupt hearts are more and more hardened. Indeed I dare not adventure to wade into this depth. Only this I must say, that the Scripture's words do manifestly signify an action, and cannot without wresting be drawn unto a bare permission. Besides it is as injurious to the divine majesty, to rob him of his power, wisdom, and providence; as to accuse his justice. And Florinus his blasphemy is not more carefully to be avoided on the one side, than the Pelagian Heresy is on the other Therefore we must not consider God as an idle beholder of wicked actions, like the Poet's jupiter, who was feasting in Aethiopia, while things went out of order: but as an omnipotent Creator giving power and life to all, and by his concurrence causing every motion and action in the creature: Also as a most wise governor, ordering even that which he made not: And finally as a just judge, punishing sin by sin. Further let us consider that even those sins, which are only sins, and not also punishments, are done by God's permission. Permission hath place in all sins, even in the sins of the godly, yea in the first sin that ever was, quia non fieret si non sineret. In Enchir, c. 100 saith Aust. And shall we think that God hath no further hand in this judiciary obduration of wieked men? Surely, than God might as well be said to steal, murder, commit adultery, as to harden the heart, because he permitteth these sins to be done: Then, why should it only be said of notorious wicked persons, and not of all, that God hardeneth them? Finally, then shall not obduration be a punishment, as is acknowledged by all, even by Bellarmine himself: De stat. pecc. l. 2. c. 14. For punishments are just and from God, as they are punishments, though they be also sins. As saith the Master of the Sentences, ea quae peccata sunt, L. 2. Dist. 36. & dist. 32. & poena peccati etc. That which is both a sin, and a punishment of sin, is of God, as it is a punishment; for all punishments are just. He giveth instance of concupiscence, Concupiscentia in quantum poena peccati, Deum habet authorem. And Ferus applieth it to this point we have in hand, saying that hardness of heart is of God as it is Poena, not as it is Culpa. And last of all, if we respect the consent of the fathers, surely S. Austin was resolute in this point, that God concurreth in the hardening of the heart, Non mod● secundum permissionem, l. 5. cont. julian vel patientiam, sed etiam secundum actionem & potentiam. To this purpose could I allege many sentences of the jesuites and best learned Schoolmen: yet such is their malice, that they accuse that for heresy and blasphemy in us, which is approved for Catholic doctrine, when it passeth from their quill. I will not vouchsafe these foul-mouthed Rabsakeh's, sent forth to rail on the host of the living God, any other answer, than what Michael the Archangel gave unto their father. The Lord rebuke thee, Satan. Only give me leave, to vindicate God's justice. This that hath been said of Gods hardening seems unto carnal minded men, who measure all things by the crooked rule of their own reason, to cast some aspersion upon God: Therefore will I briefly show that God cannot be accused, for hardening the heart. The first reason is, because God doth not make any heart that is soft to become hard; but only, that heart which already is hard, partly by nature, and partly by custom, he hardens yet more, sealing it up, as it were, Rom. 11.35. unto eternal condemnation. 2. Because God is debtor to no man, so that he is not bound to give his grace unto any man, or to hinder him from sin or to abstain from doing of these things, which are good in themselves, though man be ready to abuse them unto evil. A third Reason I will borrow from judicious S. Austin, teaching us, that God concurreth in hardening of the heart, L. 5. cont. julian Secundun actionem & potentiam, non sane per quam fiat, immediatè durities ipsius cordis, sed per quam multa fiant à quibus peccator vitio suo concipiat duritiem cordis. As if he should say, God doth not instill hardness into any, nor produce it immediately, nor enforce it as a necessary effect: only God doth such things, whence the sinner through his own fault, conceiveth hardness. 4. It must always be remembered that God hardens the heart Per judicium, for a punishment of their former obstinacy, 2 Thess. 2.11. because men receive not the love of the truth, God sendeth them strong delusions. And so the Gentiles for their idolatry, were ginen up by God, Rom. 1. to their lusts, to vile affections, to a reprobate mind. De Nat. & Grat. c. 12. Which was a recompense of their errors at was meet. To this purpose saith Austin, prioribus meritis etc. Hoc redditum est Pharaoni ut cor eius induraretur. The last consideration I will use to justify God, is, that all judiciary obduration is also voluntary: So that no man is hardened against his will; but they willingly draw upon themselves the infliction of this judgement, and freely rush into this pit of hardness. Hence it is that as God is said to harden Pharaoh his heart, so Pharaoh is said to harden his own heart; and sometimes it is simply said that his heart was hardened, namely by the ministry of Satan. Deus induravit per justum judicium, August. de liber. Arb. c. 23. Pharaoh per liberum arbitrium. The same hardness is ascribed to God as the judge, to Satan as the hangman, to man himself as the party guilty. So likewise where the Apostle saith, that God gave up the Gentle to uncleanness. Rom. 1.24. The same Apostle to show that they were not given up against their will: saith in another place, that they gave up themselves, Eph. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore since men are willingly obstinate and hard-hearted, and willingly yield themselves to their lusts, as those who will not fight with their enemies, render themselves willingly captive to obey them in every thing: There is no reason why they should accuse any other than themselves, as Austin sweetly, Ligatus teneor non ferro alieno, sed mea ferrea voluntate, Neither need we labour so much to know how God hardeneth, as how we ourselves become hardened. Origen well obseruerth, that whereas sometimes Pharaoh is said to harden his own heart, and sometimes God is said to harden it: The first kind of hardening is declared by the Apostle how it cometh, even when men by their impenitency abuse the lenity of God. Rom. 2.5. But the same Apostle making mention of the other hardening by the Lord, Rom. 9 He passeth it over without any declaration, and it may be thought to be one of those high matters, which Paul heard being taken up into Paradise, and is not to be uttered. So I, following the example of the Apostle, and judgement of Origen, will leave to inquire into the manner of Gods hardening; and come to show how it is that men harden their own hearts. Here the Apostle hath eased me of a labour, resolving this in a word. ver. 13. that we are hardened through the deceitfulness of sin, so it is said of Pharaoh Exod. 9.34. Auxit peccatum, he sinned yet more, and hardened his heart. The former is the cause of the latter. As a path is hardened by the continual trampling of passengers, so is the heart by the continual custom of sin. By our frequent sinning, the soul is made dry; for every sin is as fuel to the fire of concupiscence, whereby the soul is burnt and dried up. It is also by often sinning that the will of itself rebellious, becometh more inflexible; for the more a tree is backe-bended, the worse it is to bow the right way: But every sin is a back-bending of our will from God. Finally, by a customable sinning, the mind is made so dull, that the word cannot pierce it; the affections so blockish, that God's judgements, are not sensible unto theur; and especially the conscience by this custom of sin, groweth past all feeling. Tuscul. 2. For, as Tully saith, Labour callum quoddam obducit dolori. As Mithridates accustomed his body so much to the receipt of poison, that at length no poison would work on him: So he that accustometh his soul to the poison of sin, shall at length come to that pass, e that he will feel no sin: For, saith Austin, Serm. 4. in Adven. omne peccatum vilescit consuetudine & sit homini quasi nullum. The custom of sin takes away the sense of sin. Rom. 2 15. At first the light of Nature stands out against sin, & (as the Apostle saith) our thoughts accuse us. But when we are often carried to commit sins against the light of Nature, by practice of such sins the light of Nature is extinguished: Augus de lib. ●●. L. 3. for justissima poena est, ut qui sciens rectum non facit, amittat scire quod rectum, & then comes the reprobat mind, which judgeth evil, good; & good, evil: Whereupon followeth the seared conscience. At the first a man's conscience speaks unto him; as Peter to Christ, Master, pity thyself. Her prick-arrowes as the shafts of jonathan, forewarn David of the great King's displeasure: but if we neglect her call, and will not lend our cares, while she doth spend her tongue, this good Cassandra will cry no more, & so we become past feeling. As the eye of all other parts of the body is most tender, & impatient of the lightest touch; but if it be covered with a hard fleshly skin, called Scirrhosis oculi, it becometh of all other parts most insensible. So the conscience at first is so tender, that small sins vex and torment it, but when through custom of sinning it is overspread with a calum, or thick skin, it becometh insensible, & nothing will wound it. This is not done in an instant, but piece & piece, by degrees; first sin is importable, then heavy, after that light, & lastly past feeling. At the first sin is importable, it seems intolerable to be borne, it made David cry out, Ps. 33.4. Day & night thy hand was heavy upon me. & again, there is no rest in my bones, because of my sin: Ps. 38 3. for mine iniquities are gone over my head, as an heavy burden they are too heavy for me. But it is not long so: for sin being committed twice or thrice, is not as before importable, only it is sonewhat heavy. we are sorry for it, but not so cast down with it, as in former times. After this, sin being often committed, that which at first was importable, & afterwards heavy, becometh light & easy, it never breaks our sleep. & then in the last place after that sin is made light of, and that there is no remorse for sin, than men grow past feeling, in a reprobate sense, given over to work uncleanness even with greediness, as having caroused the cup of slumber unto the very dregs. Here is descensus Averni, these are the stairs that lead unto the chambers of death, and the steps whereby the wicked do descend into this pit of obduration. But, as S: Austin saith in another case, if the town be on fire, we should not be so curious to know how it came in, as careful to put it out: Therefore in the last place, let us bethink ourselves of a salve for this sore. Indeed it is a most dangerous & desperate disease. The stone in the heart is a great deal worse than the stone in the bladder; for after hardness cometh the heart that cannot repent, Rom. 2.5. and without repentance there can be no salvation. So that he who hardeneth his heart shill fall into evil Prov. 28.14. Eccles. 3.27. and as the Wis●man saith, Cor durum habebit malè in navissimo. It shallbe in an ill case at the last day. Therefore you see that as when God would show mercy to a people, he hath no more forcible means to express the same, then to say, I will take away the stony heart: so when he would take vengeance on any, he hath no more grievous way to do it, then by hardening of their hearts, or giving them up to the hardness of their hearts. It is no marvel then that the Scripture doth so carefully dehort us from this hardness of heart. and on the other part doth so earnestly recommend unto us the contrary to a hard heart, Deut 10.16. Luc. 6.15. I●s. 51.17. Isa. 66.2. 2. King. 22.19. Ezech. 36.26. which is set forth in Scripture by sundry properties; as that it is a circumcised contrite heart, a good and honest heart, a broken and contrite heart, a relenting; melting, trembling heart, a poor, humble and obedient heart, a tender heart, a new heart, sprinkled with the blood of Christ, washed by his grace, heated & inflamed by his holy spirit. In a word, a heart of flesh, or a soft heart, that is soon checked & controlled, soon pierced, soon made to bleed; soon stirred up to amendment. Now that we may get such a heart, these remedies are to be used, which will be like a precious balm to soften and supple our hearts. 1. We must beware of frequent sinning, and learn to make conscience of every sin, since customable sinning is that which hardens the heart. In the next place, let us labour after true ill mination; for the hardness of our heart is from the blindness of our mind: unless the mind be first enlightened, the heart can never be softened. After this we must lay our hearts open and naked to all admonitions, threatenings, exhortations of the word, applying them to our own conscience; for that is the hammer that breaketh the stones, it is the fire that melteth the hardest metals: it is the two edged sword, that pierceth to the dividing asunder of the soul and spirit. This Recipe is prescribed by the Apostle, a little after, exhort one another daily, while it is called to day, v. 13. lest any of you be hardened through the deceitfulness of sin. Fourchly, we must often enter into a consideration of our own estates; for we perish for want of consideration, because we mind not what we do, or in what case we stand to Godward. No man repent, saith jeremy, but why? No man said, what have I done, but as th● horse rusheth into the battle, so they into their sins. Therefore it behooveth us to examine our ways, & to erectan inquisition, & keep an audit in our hearts, looking upon ourselves continually in the glass of the Law; and therein meditating often upon the justice of God, & his greathatred against sin, upon the truth of God's threatenings, upon the last judgement, and the fearful torments prepared in hell for hardhearted sinners. And if thou thus strike the rock of thy heart with the rod of the Law, rivers of Water will gush forth. 5. But lest, after that in the Law we have seen our miserable & desperate estate, we should presently rave & rage's against the Lord; we must labour with the sight of our sins, to get a sight of God's mercy revealed in the Gospel. The remembrance of his father's house, made the heart of the Prodigal to relent: so will the consideration of God's mercies towards us, work upon our hearts: when once our hearts are inflamed with the sense of God's love towards us, oh then the working of our bowels! the stirring of our affections! the melting and relenting of our repenting hearts. Sixtly, let us observe duly the judgements of God; for all afflictions whether upon ourselves, or upon others, should stir us up, and make us look about us. The famine, the sword, the pestilence, are Gods three Champions to fight his battles, & to revenge his quarrels, but especially the Pestilence, that is called Bellum Dei contra homines. These three should be unto us as the three arrows which jona. than shot to forewarn David of the King's displeasure: As David understood thereby that the King was angry, and so got up, and made haste to be gone: So may we by those darts that come from Heaven, & fall so near unto this place, perceive that the wrath of God is kindled against us: And therefore we shall do well, to get up, as David did, and make haste to flee from the face of an angry God, whose wrath is a consuming fire, hiding ourselves in the holes of that rock Christ jesus, who is a propitiation for our sins. But this is not all to perceive by God's judgements that he is angry. In the next place, we shall do well to look back into ourselves, and inquire what we have done, that hath provoked the Lord to wrath; for he never strikes without a cause. ●. Sam. 21.1. So David when the famine was upon the land, consulted with the Lord, and he found, that it was for the blood of the Gibeonites shed by Saul. Yea so much devotion we may learn from the Assyrians. After the king of Ashur had sent into Samaria new Colonies from Babylon, Cutha, Ana, Hamath, and from Sepharuaim, there came Lions and destroyed them. And they rightly apprehended the cause of it to be; for that they did not worship the God of the land; but served idols in that place, which the Lord of hosts had sanctified for his own worship: Whereupon the king gave order, that one of the Priests should be carried back, 2. King. 17.24. etc. to teach them the manner of the God of the land. Belike they knew that the Ark of God & Dagon would not dwell underone roof. So if we search into the cause that hath provoked God to wrath, we will find such as this, and many more in ourselves. So the consideration of God's judgements will bring us to the sight of our sins, which is a good means to make our hearts relent. Seventhly, let us bathe our hearts in the hot blood of jesus; for the consideration of his death and passion, is a most effectual means to make our hearts relent and resolve into the tears of unfeigned contrition: for did Christ for our sins shed his heart blood? & did our sins make him sweat water & blood? & should not we ourselves shed bitter tears, should not our hearts bleed for them? Did the veil of the Temple rend, and the stones cleave asunder, when Christ suffered? & shall not our stony hearts break, for whom he suffered? Did the earth move, and shall our earthly minds stand immoveable? No, no, if we could be settled in this without doubt, that we were the men that crucified Christ, as guilty of his death, as was Pilate, judas, or the jews; that our sins were the nails that boared his hands and his feet, and the spear which pierced his side, and the thorns that pricked his head. If, I say, this meditation could take place in our hearts; bitterness of spirit, with wailing and mourning should take place in like manner. Thus, Peter in his sermon. Act. 2. strooke the jews as with a thunderclap from Heaven, when he told them, that they had crucified the Lord of glory, so that 3000 of them were pricked in their hearts, Act. 2.37. and cried, Men and brethren, what shall we do? Even so if we be of the number of those upon whom God hath promised to pour forth his spirit in the last days; We shall look upon him whom we have pierced, and we shall lament for him, as one mourneth for his only son. Zach. 12.10. Finally, because a soft heart is the gift of God; let us have recourse unto him by earnest and frequent prayer, beseeching him of his fatherly goodness, that according to his promises in the new covenant, he would take away this stony heart from us, and give us a heart of flesh, which may receive the stamp of his word, be pliable to the operation of his blessed spirit, and tremble at his judgements. And unto prayer we must sometimes add fasting, which is like scouring, now & then to be joined with ordinary washing. When destruction was threatened against Niniveh the King proclaimed a solemn fast; so hath our religious King done at this time: Not as the king of Niniveh. For that king did proclaim the fast▪ upon the warning of a Prophet: but he himself gave warning to the Prophets, and like the good Kings of juda, we have seen him go before the Priests, in the zeal of God's service. I will not forestall the market, but reserve the work of the day, for the day itself. Only give me leave to blow the trumpet in Zion for sanctifying of this fast, and to ring a peal this day before, giving you warning that if ye will hear his voice, & meet the Lord by repentance in that day of humiliation; ye must not harden your hearts. AMEN.