THis Apostle was inspi­red by the Holy Ghost: 2 Cor. 7.40. yet here that his words might haue the more authoritie, he alleageth the saying of the Holy Ghost. Wherefore as the Holy Ghost saith, To day if ye will heare his voice, harden not your hearts. This saying of the Holy Ghost is by the mouth of Dauid, 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, [Page 2]time: for was such a caveat needfull not only in Da­vids time, but also afterwards in the Apostle's time? & is it not much more necessary at this time, when God by his judgments doth call vs to weeping and to mourning, Isa. 22.12.and to baldnesse, and to girding with sackcloth. Giue me leaue therefore to redouble this exhortation vnto you, Harden not your hearts. Wherein we may consider these three particulars, 1 The euill to be auoided, and that is hardnesse of heart. 2. The cause of this euill, which my text see­meth to ascribe vnto our selues, saying, Harden not your hearts. 3 The remedies to be vsed against this euill, that our hearts may not be hardened. The first will serue for conviction, the second for informati­on, the third for direction.

As for the first, the euill to be auoided is called hardnesse of hearts. And what this is, is not easie to be vnderstood. For besides that the phrase is meta­phoricall, this euill is of that nature, that it taketh a­way the sense and knowledge of sinne. Eph. 4.18. it is said of the Gentiles, their vnderstanding was darkened, and why? because of the hardnesse of their hearts. So that this point of hardening is not vnder­stood, because our owne hearts are hardened. But if we take and weigh it in the ballance of the Sanctu­ary, there we shall finde many equivalent phrases, which will helpe vs to finde out the nature, and the weight of this euill. In Scripture it is called the bra­sen brow, Isa. 48.4. The iron sinew, ibid. the spirit of perversenesse, Isa. 19.14. The spirit of slumber, or the Spirit of compunction. Isa. 29.10. The Wine [Page 3]of giddines, Psal. 60.3. Spirituall drunkennesse. Isa. 29.9. the seared Conscience, 1. Tim. 4.2. the hard necke, 2 King. 17.14. the stiffenecke. Deut. 31.27. the vncircumcised heart and eare. Act. 7.58. the face harder then a stone. Ier. 5.3. the fatte and grosse heart, Isa. 6.10. blinded eyes. Ioh. 12.40. Dull or heauy eares. Isa. 6.20. The reprobate mind. Rom. 1.28. The stonie heart. Ezech. 11.19. The heart of Adamant. Zach. 7.12. and fi­nally stubbornesse of heart. Ier. 13.10. Now com­pare we hardnes of heart with these the like phra­ses, and we shall find that a hard heart, is nothing else, but a soule that is confirmed in sinfull cour­ses.

But that we may better vnderstand the seuerall kinds and degrees hereof, let vs examine from whence this speach is borrowed. The heart when it is said to be hard, is taken sometimes for the whole soule, sometimes for the mind, sometimes for the will, sometimes for the conscience, & other whiles for the affections, according to the seuerall acceptions of the word hardnes, which is the qua­lity ascribed to the heart, and that, not properly, but metaphorically. The metaphore is taken ei­ther from a stone, as the Scripture seemes to imply, calling our hearts not only hard, but also stonie; for the hardnes of a stone is accompanied with great drynesse, also the hardnesse of it, makes it stiffe and inflexible, not apt to bow or bend. In all which it greatly resembleth the corruption of the heart. Or els the Metaphore is from that Callum [Page 4]or hard thicke skin which couereth the hand of the labourer, and the heele 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 appeare by the Phrase must commonly vsed in the New Testament, to signifie hardnesse of heart. It is called [...]. The word [...], signifieth the thicke skin that couereth the palmes of the hands, and the feete, or the hardnes that is in the ioynts, and the small bones that are the instruments of motion, making thē stiffe, sense­lesse and benummed. Hence those members that are thus obdured, are called [...]. but it matters not, whence the Metaphore is taken; for certainly it is from things corporall, whereof onely hardnesse is an affection. And wheresoeuer it is, it hath these three properties. 1. Drynesse, that which is hard is dry, not hauing any moisture to soften it. 2. Stiffenesse, and inflexiblenesse; for saith the Philosopher, Arist. L. 4. Mereor. Durum est, quod non cedit in seipsum secundum superficiem. That is hard which cannot yeeld, bow, or bend into any other forme, then what it hath. 3. Vnmoueablenesse & Senselesnesse, that which neither can be bruised and broken with strokes, nor pierced with sharp­nesse, is hard. Now when hardnesse is ascribed to the heart, it is to signify either one or all of these.

First hardnesse of heart imports the drynesse of the Soule; for it is called [...] frō the verbe [...], here vsed, which signifieth properlie to dry vp and wither. For as in naturall things, so al­so [Page 5]in the Soule, there is a watering which is good and comfortable, and there is a drying vp which is dangerous and hurtfull. The watering is with the dew of grace: Isa. 55.1. for God in Scripture compares his grace vnto things liquid, as Oile, Wine, Milke, & cheifly Water. There is a well of liuing waters for the Soule. Ioh. 4.14, It is called a riuer of li­uing waters. Ioh. 7.38. The preaching of grace is called watering 1. Cor. 3.6. For as water serues to supple and soften that which is dry and withe­red; so doth Gods grace soften and supple our wi­thered Soules. And of all kindes of water it is spe­cially likened to raine and dew; for that is most ef­fectuall to water the earth. Deut. 32.2. My do­ctrine shall drop as the raine, and my speach shall still as the dew. Thus when God promiseth his grace vnto his people, he saith, that he will come vnto them as the raine, as the latter and former raine vnto the earth. Hos. 6.3. Which simili­tude giues vs to vnderstand, that our soules are as a dry and thirstie ground, burnt vp with the heat of the sun, and so barren and fruitlesse, and Gods grace as the raine that waters the earth, and ma­keth it fruitfull. The like promise is Isa. 44.3. I will powre water vpon the thirstie, and flouds vp­on the dry ground. Which is according to that chap. 35.6. In the Wildernes shall waters breake out, and streames in the Desert. Greg. Mag. Now where this watering is not, there must be withering, Si Spiri­tue irrigatio defuerit omnis plantatio exarescit. That plant which is not watered with the dew of [Page 6]grace will wither at the roote, and neuer grow vp in the courts of the Lord. Therefore it is said, that the godly are like the tree planted by the waters side; Psal. 1.3. There is watering: but the wicked, as an Oake whose leafe fadeth; and as a garden that hath no water. Isa. 1.30. There is withering and drienesse. Yea, besides the want of the Iuyce of grace, which causeth drynesse, our soules are also burnt vp with the heat of concupiscence, and so naturally exceeding dry and withered, barren and fruitles. Ezech 11.19. & 36.26. And therfore they are not only called bard, but also stonie. A stone of all hard things is the dryest, no Iuyce not Liquor can be drawen out of it. Mettalls albeit very hard may more casily be distilled, and therefore it was a great miracle, whē out of the rocke, waters did flow in the desert. So in our hearts there is no Iuyce of grace, no good­nes to be drawne out of them, but by an extraor­dinarie worke of Gods power.

Secondly, hardnesse of heart signifieth the stiffe­nesse and inflexiblenesse of the will; so that a hard heart is a disobedient and vnyeelding heart, such as indeed our hearts are by nature, peruerse & fro­ward, stubborne, obstinate, and rebellious, not so much as flexible vnto holy obedience; but altoge­ther averse vnto that which is good, and prone to desire that alone which is euill: So that if God doe will our conuersion, Math. 23.37. we doe nill it; if he would gather vs vnder his wings, we will not be gathered. If he command vs that which is iust, Zach. 7.11. we refuse to hearken, and pull away the shoulder. If he send vn­to [Page 7]vs all his sernants the Prophets,Ier. 33.15.15.exhorting vs to returne euery man from his euill way, and amend our workes; yet we will not incline our eare nor o­bey. Yea although the Lord denounce his indge­ments, and threaten a plague, except we returne; Ier. 18.1 [...].22. yet we will walke after our owne imaginations, and doe euery man after the subburnesse of his wicked heart. Finally, though God stretchforth his hands all the day long; Isa. 65.2. yet we remaine a disobedient and gainsaying people. Ier. 13.10. This kind of hardnesse is more properlie called, stubburnes of heart. And it is ve­ry aptly, signified by the stiffe-neck, hard necke, and necke that is an iron sinew. For sinewes are the instruments of motion, and all the sinewes goe downe from the head to the body by the necke, so that if either the necke should be hard and stiffe; or if the sinewes were of iron; it should not be possible for the head to bow downe: so the heart that is in this estate of rebellion, cannot bow down, nor sub­mit it selfe vnto the yoake of Gods commande­ments. And that this is the meaning of these phra­ses may appeare by the words, rebellion, disobe­dience, obstinacie joyned 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 neckes. Isa. 48.4. because I knew that thou art obstinate, and thy necke as an iron si­new. Ezech. 11. & & 36.26. Finally I thinke God had a speciall respect vnto this stiffenes of the will, calling our hearts sto­nie. For iron is as hard as any stone; yet he calls it not Cor ferreum, but lapideum: because iron, [Page 8]though very hard, yet is in some sort flexible, the fire will mollisie it, and make it pliable into any forme: but so is not a stone, the fire it selfe cannot soften it, nor make it bend into any other forme, then what it hath. So is it with our hearts, they are no waies flexible into holy obedience, there is not so much as any inclination to good in them, So that the Lord in our conuersion, must not onely giue vs a power to worke, but also, a will to desire; for a man without grace is not onely vnable to choose, and doe that which is good; but also he cannot so much as affect it, or aspire vnto it. He cannot co-operate with God working in him, nor open the doore to God knocking, nor hearken to God calling, nor yeeld vnto God drawing him. But God must first breath grace into his heart, and of vnwilling make him willing. For no man can come vnto me (saith our Sauiour) except the Fa­ther draw him. Ioh. 6.44. Where to signifie the mighty wor­king of Gods power, overcomming 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 stonie heart; not, I will trans­forme the stonie heart into a fleshlie, Ezech. 36.26. but I will take away the stonie heart, and giue you a heart of flesh; signifying thereby, that there is nothing in our corrupt nature that hath affinitie with the di­uine nature, whereof we are made partakers in our regeneration: but that our whole old nature must be taken away, and a new giuen vs. A litle mending will not serue the turne, a new making is required.

Thirdly, hardnesse of heart is vsed to expresse the vnmoueablenesse and senselessenesse of heart. So that a hard heart is a dead heart, which nothing can moue, neither word, nor Sacraments, miracles, nor motions of the spirit, neither sense of sinne, nor of Iudgement for sinne. 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, &c. This kind of hardnes according to the difference of the obiect and subiect, is threefold: 1. a deadnesse of the minde, when we are not moued with the meanes of saluation, which God hath appointed to soften our hearts. 2. a deadnesse of conscience, when we are not moued with our owne sinnes. 3. a dead­nesse of the affections, when we are not moued with God's judgements.

The first which is a deadnesse or dulnesse of the mind, is a high degree of hardnesse; when the soule is not onely dry and destitute of grace, and also in­flexible and vnwilling to receiue grace: but further it cannot so much as be moued with these meanes God hath appointed to beget grace. God's word is sharper then a two edged sword, Heb. 4.12. It is like a hammer that breaketh the stones, Ier. 23.29. and in that same place it is resembled to fire able to melt the hardest mettals. Deut. 3. [...]. Finally it is compared to dew and raine that watereth & so mollifieth the ground. And yet this Word, this mighty Word, cannot pierce, it cannot bruise, it cannot melt, it cannot [Page 10]moisten our hard and stonie, our dry and withered hearts: Iob. 41.24. Isa. 48.4. for as it is said of Leviathan, our heart is harder than the nether milstone. To signifie this, it is called, the brasen browe. Ye know a man's for­head is most obvious to stroakes; but if the same were of so hard a mettall as brasse, it could not ea­sily be broken or peirced. But such is the corrupt heart of man: though God's Word be like a ham­mer that breaketh the rockes in pieces, and sharper then any two edged sword; yet no threatnings & admonitions of God's Word can breake it, no pro­mises and intreaties can pierce it. Yea though this Word be sealed with Sacraments, confirmed with miracles, & accompanied with the inward motiōs of the spirit: yet all these are but as an arrow shot a­gainst a brasen wall, Iob. 41.29. our heart being as the scales of Leviathan, Isa. 6.10. who laughes at the shaking of the speare. This is also well signified by the fat heart; for as the heart being couered with a masse of fat­nesse cannot seele any thing; no more can the mind in this estate of obduration; for as the Poēt saith, ‘Triplex circa praecordia ferrum.’ This is likewise vnderstood by the blinded eyes that cannot see, Isa. 6.10. Act. 6.10. the dull or heauie eares that cannot heare, and the vncircumcised heart and eare.

This dulnes, in not being moued with the word, Saeraments, &c. hath foure degrees. 1. when a man doth not so much as conceiue what is said, hauing his cognitations darkened, & his eyes couered with the scales of ignorance: or if he doe conceiue it, yet he doth not attentiuely consider it. This is signified [Page 11]in the Parable, by the seed that fell by the highwaies side, as Christ expounds it, Whensoeuer a man hea­reth the word of the kingdome, and vnderstandeth it not: the euill one commeth and catcheth away that which was sowen in his heart:Matth. 13.19.this is hee who hath receiued the seede by the wayes side. The disciples themselues were charged with this dulnesse, Mar. 6.52. They cousidered not the miracle of the loaues, (that is, they did not see Gods power in that worke) for their heart was hardened.

A second degree of this dulnesse is when a man, though in some measure he vnderstand what is said, yet he is not moued thereby. God's Word is a hammer: this hammer with tenne miracles, gaue tenne mighty stroakes at Pharao his heart, and yet could not breake it. So it was with Ieroboam, he heard the commandement of God against the altar he had set vp, he saw the altar cleaue asunder, and the ashes fall out from it, according to the signe gi­uen by the Prophet: his hand which he put forth a­gainst the Prophet was dryed vp, and after healed by the prayer of the Prophet: yet was not he mo­ued at all this. When the Prophet cryed to the al­tar, O Altar, Altar, thus saith the Lord; 1 King. 13. [...]. the altar heard and claue asunder: but Ieroboam's heart was harder then the altar; for he heard the Word, and his heart did not breake. Act. 7.50. Thus it was with the Iewes, being stiffe-necked, they did alwayes resist the Holy Ghost, namely in the ministrie of the Word.

The 3^d degree of this dulnesse and opposition a­gainst the Word, is when one is moued thereby, [Page 12]but not effectually, euen moued in affection, but his will is not changed, nor heart softened. This happe­neth diuers wayes: for the word stirreth vp sundrie affections euen in wicked and hard-hearted men, as astonishment, feare, joy. Sometimes it worketh only astonishment, & wondring, their hearts being con­vinced, hearing the Word, that it hath more then humane force. This is that effect which many felt hearing Christ, when they were astonied at his do­ctrine, Marc. 1.22. Ioh. 7.46. Habac. 1.5. as teaching with authority, saying. What manner of doctrine is this? neuer man spake like this man. Thus the wicked wonder and vanish. Some­times the Word preached bringeth not only won­der, but feare also; not only filleth the eares with sound, and the heart with astonishment; but more­ouer 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 rauishing with admiration, and striking the conscience with terrour; but also delighting the heart with some joy for a time. This effect was in Herod, who heard Iohn gladly. Mare, 6.20. And it is in temporarie beleeuers, well signified by the seed sowen in stonie ground, as Christ expounds it, Math. 13.20. therefore the A­postle saith of these temporaries, Heb. 6.4. that they tasted of the heauenly gift, that is, they were affected with some taste of God's goodnes manifested in the Go­spell. But it was onely a small taste, they neuer dige­sted it, nor concocted it by the vitall hea [...]e of God's spirit; farre lesse were they filled with that sweet peace and joy which the spirit of adoption work­eth in the faithfull.

The last degree is when a man is so far from be­ing moued effectually by the word, that he is ra­ther prouoked to doe the contrarie: Origen. for such is the corruption of mans nature, vt ea quae prohi­bentur magis desiderantur. Our corrupt nature is like a restie horse, who the more he is spurred forward, the more he goeth backward; and like a streame, whch being dammed vp, rageth, swel­leth and ouerfloweth all the bankes. therefore is the commandement said to be an occasion of sin, and Christ is called a rocke of offence, and the A­postles a sauour of death. Take an example here­of in Pharaoh; he is commanded to let the people goe, and the more he is vrged, the stiffer and stub­borner he is, and the more he rebelleth against God. And the same may be said of the Iewes: God foretelleth what should bee the euent of I­saias ministrie, namely, that he should make their hearts fat, and their eares heauy, and shut their eyes. So that even the word becommeth vnto them the meanes of hardning. As the middle re­gion of the aire is more cold by the Antiperista­sis, so the heart of a reprobate is more hard by the word, though the word in it selfe bee full of vitall heart for to soften the heart. As the hammer though it breakes the rockes yet the smithes stithie, the more the hammer strikes vpon it the harder it is; and as the heate of the sunne though it melt waxe, yet it dryeth the clay: and as the raine, though it mollifie the earth, yet hardens sand: so the word breaketh, melteth and mollifieth the hearts of the [Page 14]Godlie: and yet obdurates, dryes and har­dens the wicked, but accidentallie, the fault being in their owne disposition. Itpleased some to censure me, that I did ill to alleadge the spirit of Com­punction, as a phrase equiua­lent to hard­nesse of heart, it being con­trary vnto it. Therefore vn­derstand that I tooke not Compunction passiuely for contrition, as when they are said to be compuncti corde, Act. 2.37. but actiuely, for a fretting against the word. And so the Scripture takes it; For Rom. 11.8. that which is viually rendred, the spirit of slumber is not vnfitly by others translated the Spirit of Compunction. And I appeale from their learning, to the common sense of the meanest Reader, whether in that place it be contrary to hardnesse of heart, or all one with it: for hauing said, that the Jewes were hardned, for confirmation thereof, hee alleadgeth this, as it is writ­ten, God hath giuen them the Spirit of Compunction; and after addes, Eyes that they should not see, and eares that they should not beare: loyning in one, two places the of prophesie of Isaiah. This in Scripture is called the spirit of compunction, which implyeth a kind of fretting, chaffing, and violent stirring a­gainst the word: as in those that brast for anger at the Apostles Act. 5.33. That gnashed with their teeth at Stephen. Act. 7.54.

The second kind of this senselesnesse is in the conscience, and respecteth the sinnes 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, spirituall drunkennesse, the wine of giddinesse or drowsinesse, the spirit of slumber or deade sleepe. for when any part of the body is seared with a hot iron, it looseth all sence, life and motion, also when a man is drunken, he knowes not, he careth not what he doth. And finallie those who are ouercome with drowsinesse or slum­bering, cannot easilie with stirring or pricking be awaked. So he that is come to this height of hardnesse, is without all sense of sinne, he neither knoweth nor careth what euill he doth; and hee [Page 15] is neuer moued with any stirring or pricking of his conscience. Of such the Apostle saith, Eph. 4.19. they are Past feeling, [...].

This seared conscience hath seuerall degrees. There is the broade conscience, when a man is not moued with any sinne except it be very heynous. There is the sleeping conscience, when a man is not touched with the sense of any sinne, be it neuer so greivous, for a long time; Hieron. yet at last tranquillitas ista tenpestas est, this calme proues a storrne; and he is awakened, either by the preaching of the law, or the terrors of death, or some greivous calamitie. and there is the slumbering conscience, which hath some sense of sinne, as Pharaoh had, Exod. 9.27. when hee cryed out, I haue sinned: but neuer any sound sor­row for it: he feeles not with Iob, the terrors of God fighting against him, and the inuenomed arrowes of the almightie sticking fast in his ribs. This is but like the sweating of a stone in moist weather, which notwithstanding retaines its naturall hard­nesse and drynesse. finallie their is the benummed consciene, when a man hath neither sense of sinne, nor sorrow for it, but is like a man in a phrensie, or one fallen into a pleasant sleepe, who though he be exceeding sick yet he feeles no paine and as in some kind of sicknesse a man may die laughing: so where this degree of hardnesse is, a man may descend into the pit of hell trium­phing and reioycing. Whereof I will onely say with S^t. Austin, quid miserius misero non mise­rante seipsum. None are so desperately sick as [Page 16]they who feele not their disease. when the pulse doth not beat, the bodie is in a most dangerous estate: that schoole will soone decay where the monitor doth not complaine: that army must necessarily be surprised where watches & alarums be not kept: that towne is dissolute where no clockes are vsed. But the conscience is to the soule, as the pulse to the body, the monitor to the schoole, the watch to the armie, the clocke to a towne. And therefore when it is silent, the soule is in a most desperate case.

The third kinde of this senselesnesse is in the affections and respecteth Gods Iudgements vpon vs for sinne, when these cannot worke vpon a soule any good effect, but are as it were lost labour, as God accounteth them Isa 1.5. Why should yee he stricken any more? yee will revoult more and more. Indeede affliction is the most effectuall meanes, for to make our heart relent and resolue into the teares of vnfained repentance, either the crosse will doe it or nothing, Moral. l. 26. c. 23. as Gregorie saith, aurem cordis tribulatio aperit quam saepe huius mundi prospe­ritas claudit, which is the same with that of Eli­hu,Iob 33.16.God openeth the eares of men by their correcti­ons, which he had sealed, that he might cause man to turne away from his purpose. Therefore we find that afflictions are the last meanes which God ordinarily vseth to convert obstinate sinners. When neither the oile of his gracious bountie will softenour stony hearts; nor his Word which is the sword of the spi­rit, pierce them; when neither the sweet sound of [Page 17]his gracious promises will allure vs to obedience nor the terrible thunder of his fearefull threatnings restraine vs from sinne. In the last place he visits our iniquities with the rod, & our sinnes with scourges, knowing that if our case be not desperate, we will at least be reclaimed by his judgments. Thus the Lord hauing complained much of the rebellion of his people, Isa. 1. in end he promiseth them mercie, and sheweth how he would reforme them, euen by casting them into the fierie surnace of affliction, thereby to purifie them, and consume away the drosse of their sinnes, that they might shine againe in their wonted beautie: V 25. I will turne my hand vpon thee, and purely purge away thy drosse, and take a­way all thy tinne. The like promise is Isa. 4.4. that he will wash the filthinesse of the daughter of Sion, by the spirit of iudgment, and by the spirit of bur­ning. Likewise Hos. 5. both Preists and people all being so corrupt, that their case was desperate, the Lord resolues what to doe. I will goe and returne to my place, (that is, I will withdraw all the testimonies of my loue & fauour from them) till they acknow­ledge their offence, and seeke my face:V. 15.in their afflic­tion, they will seeke me earlie. Which was accor­dingly verified in the euent; for in the next words, the Prophet bringeth thē in speaking thus in their affliction. Come let vs returne vnto the Lord, &c. Hos. [...].1. and finally, the Lord promising to incline his Church, namely to obedience, he sheweth by what meanes he will doe it, euen by bringing her into the wildernes. Hos. 2.14. Behold I will incline her, [Page 18]and bring her into the wildernesse; or after that I haue brought her into the wildernes: by the wilder­nesse is meant extreame miserie: the reby shewing that the Iewes could not be inclined to obedience, vntill they were pressed with diuers calamities, as it were cast into a desert of desperation. So that the Lord dealeth with vs, as the Smith with the iron. Iron is very hard, but the Smith knoweth how to mollifie it, and make it flexible by putting it into the fire; so our hearts are so hard, that when God would make them flexible vnto his obedience, he is faine to cast them into the fierie furnace of afflicti­on, whereby they are mollified. Yet many hearts are so hard, that the fire it selfe will not soften them, nor God's judgements moue them. So the Lord complaineth of his people, Isa. 9.13, The people tur­neth not to him that smiteth them. And Ier. 8.7. the Storke in the heauen knoweth her appointed times, &c. but my people know not the iudgments of the Lord. Amos 4. And by the Prophet Amos he reckoneth vp his seuerall judgements wherewith he had afflicted them, as famine, pestilence, the sword: and after e­uery one of them is subjoyned; yet haue ye not re­turned vnto me, saith the Lord.

This contempt of God's judgments hath three degrees. 1. carnall securitie, when a man is not moued with God's judgments before they seaze v­pon him: but although they be threatned against him, and he see them already vpon others, and he find in himselfe the cause that will procure them; yea & he perceiue God's instruments set on worke [Page 19]to effect them: yet he blesseth himselfe in his heart, and hauing made a couenant with death and with hell, he sleepes as secure as Ionas did in the ship. Thus it was with the old World, they ate, dranke, Math. 24.38.married wiues, and knew nothing, (that is, feared nothing) till the flood came and tooke them all away. Thus it fared with Belshazzar, he was feasting with his Princes, his wiues, 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. euen then when her fall is begunne, 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 securitie in the Israe­lites. Isa. 22.12. In that day did the Lord of hosts call to weeping and mourning, to baldnesse, and girding with sackcloath, and behold ioy and gladnes; &c. If this should be found to be our case, we haue great cause for to feare; for the Scripture hath alwayes marked this securitie, as a certaine fore-runner of destruction, and experience hath taught vs, that quos perdere vult [...]upiter, hos occaecat.

The 2 degree is senselesse indolencie, and bloc­kish stupiditie, when a man is not affected with greife, euen then when Gods hand lieth heauy vp­on him, but puts off the feeling thereof with des­perate contempt, labouring to outface his greifes, and forget his soares, by goeing into merry com­pany, gaming, feasting, reuelling, and such other carnall delights: who may be compared to Salo­mons drunkard, who sleepes securelie in the mid­dest [Page 20]of the sea, and on the top of the mast, whom he bringeth in speaking thus, Prov. 23.24. they haue stricken me and I was not sicke, they haue beaten me and I felt not. Amongst the Heathens we haue many ex­amples hereof. Aristides was not moued with his banishmēts, nor Regulus with his exquisit tormēts, nor Scipio with all those indignities which his in­gratefull countrimen offered vnto him: nor Paulus Aemilius, and Horatius Puluillus with the death of their children. This was commended by the Stoicks 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 indolencie is a kind of dead palsie, or sleepie lethargie, and (as S. Austine saith) it is stupor morbi, De patient. [...]. 23.non robur sanita­tis. The Israelites are taxed with this Ier. 5.3. Thou hast stricken them, but they haue not sorrwed, thou hast consumed them, but they haue refused to receaue correction.

The last degree is when a man is moued with Gods iudgements, but not effectually. Thus there are many, who being afflicted, mourne too much, complaine, crie, houle, and wring their hands: and yet the sense of judgement neuer driues them vnto true repentance. But either their sorrow is onely naturall for the affliction; they say with Pharaoh, Take away the plague, not with Dauid, take away the sinne: or els they are so farre from any humili­ation for their sinnes, that they are rather moued to thinke that God must needs loue them, because [Page 21]he corrects them: Or finally, if the sense of iudge­ment, bring them to the sight of their sinnes; yet there followeth no amendment, but they are swal­lowed vp of despaire; and hauing a sight of their sinnes in the glasse of the Law, without any sense of Gods mercie revealed in the Gospell, their hearts are broken and battered, but not dissolued and softened. Prov. 27.22. So that though thou shouldest bray a foole in a morter, yet will not his foolishnesse depart from him.

Thus haue I discouered this monster with many heads. You see, that a dry soule that is void of grace, is a hard heart; a stiffe and vnyeelding will, is a hard heart: a dead and dull mind, that is not moued with Gods word is a hard heart: a seared conscience that neuer smiteth for sinne, is a hard heart: and finally blockish affections, that are not sensible of Gods iudgements, are a hard heart. Oh now that we would enter application vpon our owne soules, and examine what want of grace is in the soule, what rebellion in the will, what op­position against Gods word in the mind, what Numnesse and dumnesse in the conscience. And finally what contempt of Gods iudgements in the affections. And I doubt, that vpon this search it will be found, that this hardnes of heart is an epi­demicall disease, that possesseth the whole body of the land.

Now if we be sicke of this disease, it is meete that in the next place, we should proceed to en­quire into the cause of this euill. And vpon triall, [Page 22]it will be found to be within vs: for my Text as­cribes it to our selues; harden not your hearts. Which is to be vnderstood of voluntarie or habi­tuall hardnes: for there is a naturall hardnesse which we sucke from the tender breasts of our mo­ther, all men being borne, as with a darke mind, so with a hard heart. And there is a iudiciarie hardnesse, which God as a iust iudge inflicteth as a judgement vpon some notorious offenders, Rom. 1 27. Revel. 22.11. August. for a recompence of their former errours as is meet, that they who are filthy may be more filthy, Iudicio vti (que), suo aliquando aperto, aliquando occulto, semper autē justo. Thus God in Scripture is said, Percutere a­mentia & scotomate,Isa. 19.14. Isa. 29.10. Isa. 6.10.to strike men with maddenesse and blindnesse; to mingle among them the spirit of errour, and the spirit of slumber; to blind their eyes, make their eares heauy and their hearts fat: Math. 6.13. Rom, 1.24.26.28.to leade men into temptation; to giue them ouer to vnclea­nesse, to vile affections, to a reprobate mind; to send strong delusions, 2 Thess. 2.11. or the efficacie of errours. And oftentimes he is said to harden the heart.

Here there is great question, after what man­ner God hardens the heart, whether onely priva­tiuely, 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 concurre to the hardening of the hearts also actiuelie, and that either by out­ward objects and occasions, or by themselues, gi­uing them ouer to their owne hearts lusts, or by Satan, to whose power he deliuereth such hearts, [Page 23]for him to worke vpon, as a judge deliuereth the malefactor to the hang-man to be tormented: Or finally inwardly so working by his inuisible power, that their corrupt hearts are more and more har­dened. Indeed I dare not aduenture to wade into this depth. Onely this I must say, that the Scrip­ture's words doe manifestly signifie an action, and cannot without wresting bee drawen vnto a bare permission. Besides it is as injurious to the diuine majestie, to robbe him of his power, wisdome, and prouidence; as to accuse his justice. And Flo­rinus his blasphemie is not more carefully to be a­voided on the one side, then the Pelagian Heresie is on the other Therfore we must not cōsider God as an idle beholder of wicked actions, like the Po­et's Iupiter, who was feasting in Aethiopia, while things went out of order: but as an omnipo­tent Creator giuing power and life to all, and by his concurrence causing euery motion and action in the creature: Also as a most wise gouernour, or­dering euen that which he made not: And finally as a iust judge, punishing sinne by sinne. Further let vs consider that euen those sinnes, which are on­ly sinnes, and not also punishments, are done by Gods permission. Permission hath place in all sins, euen in the sinnes of the godlie, yea in the first sinne that euer was, quia non fieret si non sineret. In Enchir, c. 100. saith Aust. And shall we thinke that God hath no further hand in this judiciarie obduration of wie­ked men? Surely, then God might as well be said to steale, murther, commit adultery, as to harden [Page 24]the heart, because he permitteth these sinnes to be done: Then, why should it onely 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, euen by Bellarmine himselfe: De stat. pecc. l. 2. c. 14. For punishments are just and from God, as they are punishments, though they be also sinnes. As saith the Master of the Sentences, ea quae peccata sunt, L. 2. Dist. 36. & dist. 32.& poena peccati &c. That which is both a sinne, and a punishment of sinne, is of God, as it is a punishment; for all punishments are just. He giueth instance of concupiscence, Concupiscen­tia in quantum poena peccati, Deum habet autho­rem. And Ferus applieth it to this point we haue in hand, saying that hardnesse 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. Austine was resolute in this point, that God con­curreth in the hardening of the heart, Non mod [...] secundum permissionē,l. 5. cont. Iulianvel patientiam, sed etiam secundum actionem & potentiam. To this pur­pose could I alleage many sentences of the Iesuites and best learned School-men: yet such is their ma­lice, that they accuse that for heresie and blasphemie in vs, which is approued for Catholique doctrine, when it passeth from their quill. I will not vouch­safe these foule-mouthed Rabsakeh's, sent forth to raile on the host of the liuing God, any other answere, then what Michael the Arch-angell gaue vnto their father. The Lord rebuke thee, Satan. Onely giue me leaue, to vindicate Gods Iustice.

This that hath been said of Gods hardening seemes vnto carnall minded men, who measure all things by the crooked rule of their owne reason, to cast some aspersion vpon God: Therefore will I breifely shew that God cannot be accused, for hardening the heart. The first reason is, because God doeth not make any heart that is soft to be­come hard; but onely, that heart which already is hard, partly by nature, and partly by custome, he hardens yet more, sealing it vp, as it were, Rom. 11.35. vnto eternall condemnation. 2. Because God is deb­ter to no man, so that he is not bound to giue his grace vnto any man, or to hinder him from sinne or to abstaine from doing of these things, which are good in themselues, though man be readie to abuse them vnto euill. A third Reason I will bor­row from iudicious S. Austin, teaching vs, that God concurreth in hardening of the heart, L. 5. cont. Iulian Secun­dū actionē & potentiā, non sane per quā 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 hardnesse into any, nor produce it immediatly, nor enforce it as a necessarie effect: onely God doeth such things, whence the sinner through his owne fault, conceiueth hardnesse. 4. It must al­waies be remenbred that God hardens the heart Per judicium, for a punishment of their former ob­stinacie, 2 Thess. 2.11. because men receiue not the loue of the truth, God sendeth them strong delusions. And so the Gentiles for their idolatrie, were ginen vp by [Page 26]God,Rom. 1.to their lusts, to vile affections, to a reprobate mind. De Nat. & Grat. c. 12. Which was a recompence of their errours at was meete. To this purpose saith Austin, priori­bus meritis &c. Hoc redditum est Pharaoni vt cor eius induraretur. The last consideration I will vse to iustifie God, is, that all iudiciarie obduration is also voluntary: So that no man is hardened a­gainst his will; but they willingly draw vpon them­selues the infliction of this iudgement, and freely rush into this pit of hardnesse. Hence it is that as God is said to harden Pharaoh his heart, so Phara­oh is said to harden his owne heart; and sometimes it is simply said that his heart was hardened, name­ly by the ministry of Satan. Deus indurauit per justum judicium, August. de li­ber. Arb. c. 23.Pharao per liberum arbitrium. The same hardnesse is ascribed to God as the judge, to Satan as the hangman, to man himselfe as the par­ty guiltie. So likewise where the Apostle saith, that God gaue vp the Gētile to vncleannes. Rom. 1.24. The same Apostle to shew that they were not giuen vp against their will: saith in another place, that they gaue vp themselues, Eph. 4.19. [...]. And therefore since men are willingly obstinate and hard-harted, and willingly yeeld themselues to their lusts, as those who will not fight with their enemies, render themselues willingly captiue to o­bey them in euery thing: There is no reason why they should accuse any other then themselues, as Austine sweetlie, Ligatus teneor non ferro alieno, sed mea ferrea voluntate, Neither neede we labour so much to know how God hardeneth, as how [Page 27]we our selues become hardened. Origen well obser­uerth, that whereas sometimes Pharaoh is said to har­den his owne heart, and sometimes God is said to harden it: The first kind of hardening is declared by the Apostle how it commeth, euen when men by their impenitencie abuse the lenitie of God. Rom. 2.5. But the same Apostle making mention of the other har­dening by the Lord, Rom. 9. He passeth it ouer with­out any declaration, and it may be thought to be one of those high matters, which Paul heard being taken vp into Paradise, and is not to be vttered. So I, fol­lowing the example of the Apostle, and iudgement of Origen, will leaue to enquire into the manner of Gods hardening; and come to shew how it is that men harden their owne hearts.

Here the Apostle hath eased me of a labour, resol­ving this in a word. ver. 13. that we are hardened through the deceitfulnes of sinne, so it is said of Pha­raoh Exod. 9.34. Auxit peccatum, he sinned yet more, and hardned his heart. The former is the cause of the latter. As a path is hardened by the continuall trampling of passengers, so is the heart by the conti­nuall custome of sinne. By our frequent sinning, the soule is made dry; for euery sinne is as fewell to the fire of concupiscence, whereby the soule is burnt and dried vp. It is also by often sinning that the will of it selfe rebellious, becommeth more inflexible; for the more a tree is backe-bended, the worse it is to bow the right way: But euery sinne is a back-bēding 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 Gods judge­ments, [Page 28]are not sensible vnto theur; and especially the conscience by this custome of sinne, groweth past all feeling. Tuscul. 2. For, as Tully saith, Labor callum quoddam obducit dolori. As Mithridates accustomed his body so much to the receit of poyson, that at length no poyson would worke on him: So he that accusto­meth his soule to the poyson of sinne, shall at length come to that pass,e that he will feele no sin: For, saith Austin, Serm. 4. in Adven. omne peccatum vilescit consuetudine & sit ho­mini quasi nullum. The custome of sinne 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 vs. But when we are often carried to commit sinnes against the light of Nature, by practise of such sinnes the light of Nature is extinguished: Augus de lib. [...]. L. 3. for Iustis­sima poena est, vt qui sciens rectum non facit, amittat scire quod rectum, & then cōmeth the reprobat mind, which judgeth euill, good; & good, euill: Where­vpō followeth the seared cōscience. At the first a mans conscience speakes vnto him; as Peter to Christ, Ma­ster, pittie thy selfe. Her prick-arrowes as the shafts of Ionathan, forewarne Dauid of the great Kings displea­sure: but if we neglect her call, and will not lend our cares, while she doth spend her tongue, this good Cas­sandra wil cry no more, & so we become past feeling. As the eye of al other parts of the body is most tēder, & impatient of the lightest touch; but if it be couered with a hard fleshlie skin, called Scirrhosis oculi, it be­commeth of all other parts most insensible. So the cō ­science at first is so tender, that small sinnes vexe and torment it, but when through custome of sinning it is ouer-spread with a Callum, or thick skin, it becom­meth [Page 29]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 sinne is importable, it seemes intollerable to be borne, it made Dauid cry out, Ps. 33.4. Day & night thy hand was heauy vpon me. & againe, there is no rest in my bones, because of my sin: Ps. 38 3.for mine ini­quities are gone ouer my head, as an heavy burden they are too heauy for me. But it is not long so: for sin being commited twice or thrise, is not as before im­portable, only it is sōewhat heauy. 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 heauy, becommeth light & easie, it neuer breaks our sleepe. & then in the last place after that sin is made light of, and that there is no re­morse for sin, then men grow past feeling, in a repro­bate sense, giuen ouer to worke vncleannes euen with greedines, as hauing caroused the cup of slumber vnto the very dregs. Here is descensus Averni, these are the staires that lead vnto the chambers of death, and the steps whereby the wicked doe descend into this pit of obduration.

But, as S: Austin saith in another case, if the towne be on fire, we should not be so curious to know how it came in, as carefull to put it out: Therefore in the last place, let vs bethinke our selues of a salue for this soare. Indeed it is a most dangerous & desperate dis­ease. The stone in the heart is a great deale worse than the stone in the bladder; for after hardnes commeth the heart that cannot repent, Rom. 2.5. and without re­pentance there can be no saluation. So that he who [Page 30]hardeneth his heart shill fall into euill Prov. 28.14. Eccles. 3.27. and as the Wis [...]man saith, Cor durum habebit malè in na­vissimo. It shalbe in an ill case at the last day. Therfore you see that as when God would shew mercy to a people, he hath no more forcible meanes to expresse the same, then to say, I will take away the stonie heart: so when he would take vengeance on any, he hath no more grieuous way to doe it, then by hardening of their hearts, or giuing them vp to the hardnes of their hearts. It is no maruell then that the Scripture doth so carefully dehort vs from this hardnes of heart. and on the other part doth so earnestly recommend vnto vs 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 poore, 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 soone checked & controlled, soone pierced, soone made to bleed; soon stirred vp to amendment.

Now that we may get such a heart, these remedies are to be vsed, 2 which will be like a pretious balme to soften and supple our hearts. 1. We must beware of frequent sinning, and learne to make conscience of euery sinne, 2 since customable sinning is that which hardens the heart. In the next place, let vs labour af­ter true ill mination; for the hardnesse of our heart is from the blindnes of our mind: vnlesse the mind be first inlightened, 9 the heart can neuer be softened. Af­ter this we must lay our hearts open and naked to all admonitions, threatnings, exhortations of the word, [Page 31]applying them to our owne conscience; for that is the hammer that breaketh the stones, it is the fire that mel­teth the hardest mettals: it is the two edged sword, that pierceth to the diuiding asunder of the soule and spirit. This Recipe is prescribed by the Apostle, a li­tle after, exhort one another daily, while it is called to day, v. 13.lest any of you be hardened through the deceitful­nesse of sinne.

Fourchly, 4 we must often enter into a consideration of our own estates; for we perish for want of conside­ration, because we mind not what we doe, or in what case we stand to Godward. No man repented, saith Ie­remie, but why? No man said, what haue I done, but as th [...] horse rusheth into the battaile, so they into their sinnes. Therefore it behooueth vs to examine our wayes, & to erectan inquisitiō, & keep an audit in our hearts, looking vpon our selues continually in the glasse of the Law; and therein meditating often vpon the Iustice of God, & his greathatred against sin, vpō the truth of God's threatnings, vpon the last judge­ment, and the fearefull torments prepared in hell for hard-hearted sinne [...]s. And if thou thus strike the rock of thy heart with the rod of the Law, riuers of Water will gush forth. 5. But lest, 5 after that in the Law we haue seen our miserable & desperate estate, we should presently raue & rage against the Lord; we must la­bo [...]r with the sight of our sinnes, to get a sight of Gods mercie reuealed in the Gospell. The remem­brance of his fathers house, made the heart of the Pro­digall to relent: so will the consideration of Gods mercies towards vs, worke vpon our hearts: when once our hearts are inflamed with the sense of Gods loue towards vs, oh then the working of our bowels! [Page 32]the stirring of our affections! the melting and relen­ting of our repenting hearts.

Sixtly, 4 let vs obserue duelie the judgements of God; for all afflictions whether vpon our selues, or vp­on others, should stirre vs vp, and make vs looke a­bout vs. The famine, the sword, the pestilence, are Gods three Champions to fight his battails, & to re­venge his quarrels, but especially the Pestilence, that is called Bellum Dei contra homines. These three should be vnto vs as the three arrowes which Iona. than shot to forewarne Dauid of the Kings displea­sure: As Dauid vnderstood thereby that the King was angry, and so got vp, and made hast to be gone: So may we by those darts that come from Heauen, & fall so neere vnto this place, perceiue that the wrath of God is kindled against vs: And therefore we shall doe well, to get vp, as Dauid did, and make hast to flee from the face of an angry God, whose wrath is a consuming fire, hiding our selues in the holes of that rocke Christ Iesus, who is a propitiation for our sins. But this is not all to perceiue by Gods judgements that he is angry. In the next place, we shall doe well to looke backe into our selues, and enquire what we haue done, that hath prouoked the Lord to wrath; for he neuer strikes without a cause. [...]. Sam. 21.1. So Dauid when the famine was vpon the land, consulted with the Lord, and he found, that it was for the bloud of the Gibeonites shed by Saul. Yea so much deuotion we may learne 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 [Page 33]did not worship the God of the land; but serued i­dols in that place, which the Lord of hosts had san­ctified for his owne worship: Wherevpon the king gaue order, that one of the Preists should be car­ried backe, 2. King. 17.24. &c. to teach them the manner of the God of the land. Belike they knew that the Arke of God & Dagon wold not dwel vnderone roof. So if we search into the cause that hath prouoked God to wrath, we will finde such as this, and many more in ourselues. So the consideration of Gods judgements will bring vs to the sight of our sinnes, which is a good meanes to make our hearts relent.

Seuenthly, 7 let vs bath our hearts in the hot bloud of Iesus; for the consideration of his death and passiō, is a most effectuall meanes to make our hearts relent and resolue into the teares of vnfained contrition: for did Christ for our sinnes shed his heart bloud? & did our sinnes make him sweat water & bloud? & should not we ourselues shed bitter teares, should not our hearts bleed for them? Did the vaile of the Temple rend, and the stones cleaue asunder, when Christ suf­fered? & shall not our stonie hearts breake, for whom he suffered? Did the earth moue, and shall our earth­ly minds stand immoueable? No, no, if we could be setled in this without doubt, that we were the men that crucified Christ, as guilty of his death, as was Pi­lat, Iudas, or the Iewes; that our sinnes were the nailes that boared his hands and his seete, and the speare which pierced his side, and the thornes that pricked his head. If, I say, this meditation could take place in our hearts; bitternes of spirit, with wailing and mour­ning should take place in like manner. Thus, Peter in his sermon. Act. 2. strooke the Iewes as with a thun­derclap [Page 34]from Heauen, 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 doe? Euen so if we be of the num­ber of those vpon whom God hath promised to powre forth his spirit in the last dayes; We shall looke vpon him whom we haue pierced, and we shall lament for him, as one mourneth for his onely son. Zach. 12.10. Finally, because a soft heart is the gift of God; let vs haue recourse vnto him by earnest and frequēt prayer, beseeching him of his fatherly goodnes, that accor­ding to his promises in the new couenant, he would take away this stonie heart from vs, and giue vs a heart of flesh, which may receiue the stampe of his word, be pliable to the operation of his blessed spi­rit, and tremble at his iudgements. And vnto prayer we must sometimes adde fasting, which is like scou­ring, now & thē to be joyned with ordinary washing. When destruction was threatened against Niniveh the King proclaimed a solemne fast; so hath our reli­gious King done at this time: Not as the king of Ni­niveh. For that king did proclaime the fast▪ vpon the warning of a Prophet: but he himselfe gaue warning to the Prophets, and like the good Kings of Iuda, we haue seene him goe before the Priests, in the zeale of Gods seruice. I will not forestall the market, but re­serue the worke of the day, for the day it selfe. Onely giue me leaue to blow the trumpet in Sion for sancti­fying of this fast, and to ring a peale this day before, giuing you warning that if ye will heare his voice, & meete the Lord by repentance in that day of humili­ation; yee must not harden your hearts.

AMEN.