that when God is said to harden it is not so to bee vnderstood as if hee did harden them which before were soft and flexible but thus that it which by his owne nature is hard he suffereth it still to bee hard and through his iust iudgements but per accidens more and more by the meanes of Sathan to bee hardened And how Per accidens Surely because God heerein worketh no euill but the deuill abuseth Gods benefites bestowed vpon a man to his obduration and hardening of his heart and causeth a wicked man of his owne accord to abuse the same to his owne destructiō as it is to be seen in Pharas and therefore in this kind of hardening there is no compulsion but a man is voluntarily hardned and in this respect Sathan hardneth The second kind is called a voluntary obduration or hardening when man hardeneth his owne heart which is when a man confirmeth and hardeneth himselfe in euill purpose neither will hee heare nor bee obedient to the voyce of the Lord or to any admonitions whereby hee is called to repentance but abuseth Gods suffering to his owne damnation which not onely Pharaoh did but also Saul and Iudas and many other though wee doe not peculiarly reade of them as wee do of Pharaoh that God hardened their hearts but onely because they voluntarily stood obstinate in their owne conceiued wickednes against all admonitions And thus not God but man hardeneth himselfe The third is called the Diuine or Iudiciall hardening that is when God as an vpright Iudge punisheth their former sinnes and the voluntary stubbornnesse of the wicked by more and more hardening their heart by the ministery of Sathan being partly already of their owne nature obdurate and partly also by the sinnes of the wicked hardened such properly was the hardening of Pharaoh so often mentioned in Exodus and in the ninth to the Romanes and besides other places in the ninth of Exodus it is said that Pharaoh sinned and hardened his heart First it is said hee sinned expressing plainly the cause of obduration which is his sinne next his heart was hardened shewing the punishment of sinne which is hardnesse of heart Hardnesse of heart is sinne the cause of sinne and the punishment of sinne For Pharaoh himselfe first sinned then God as a punishment of his sinne hardned more and more his heart so that hardnesse of heart is sinne the punishment of sinne and the cause of sinne Heere now it is manifest that sinne and the custome of sinning is that which hardneth the heart of the wicked and therefore it is said of Pharaoh that hee sinned and his heart was hardned and the Scripture plainely teacheth that GOD hardneth Sathan hardneth and Man himselfe hardeneth his owne heart but in a diuerse sence after a diuerse manner It is spoken of God not as the authour of euill but per accidens by doing good by bestowing his benefites by vsing well the wicked putposes of the vngodly and disposing them as a soueraigne agent vnto a good end Sathan hardneth as the authour of sinne blindnesse and prince of darkenesse he working in the wicked peruerteth the good motions which God instilleth into their minds and vnder the pretext of good abuseth them to euill vnto their owne destruction he alwaies sophistically concludeth and sheweth reasons to effect it and therefore hee is called Princeps tenebrarum Prince of darkenesse Who hath deliuered vs from the power of darkenesse that is Collos 1. from the power of Sathan Iohn 13. the example of Iudas maketh manifest this who did not so obstinately proceed before the diuel entred into him and began wholy to carry him after his will First he consented to the counsell of Sathan but after the taking of the sop he fully possessed him and this is called of the Diuines proxima causa indurationis quae extra hominem considerari potest The next cause of obduration which may bee considered without man Thirdly man himselfe hardneth his owne heart who of his owne will turneth his heart from God and assenteth to the counsell of Sathan Ad actiones simpliciter à Deo motus ad peccandum alectus à diabiolo saith a Father being of God simply moued to actions but of the deuill allured to sinne By sinning willingly and perseuering in sinne he obstinately hardeneth his heart to resist God abusing all Gods benefites to his owne destruction for except the will of man consented there could bee no hardening for to harden the heart is nothing else but the will to be more and more obstinate in an vngodly purpose So that Sathan hardeneth by suggesting Man by consenting Aug. con Fauslum God by forsaking as Augustine pitihily saith Diabolus suggerit Homo consentit Deus deserit the deuill suggesteth man consenteth God forsaketh And so this Oracle of the Prophet holdeth euer most firme O Israel Hos 13. thy destruction is of thy selfe but thy helpe commeth onely of mee This being so I conclude with the Apostle Let no man say when hee is tempted I am tempted of God The second thing I mentioned is the temptation to seduce deceiue drawing mouing and stirring vs forward to all wickednesse And of this temptation there are two kinds externall and internall externall is that whose cause is outward and beginning thereof as when sathan vseth the world riches glory euill examples as meanes to allure vs Of his snares it is said Iob. 18. A snare is laid for him in the ground and a trap for him in the way The snare and the trap are the deuils instruments to catch soules The deuill is like a Fowler or a Hunter A Simile who that hee may take birds or wilde beasts sheweth forth a pleasant bait but hideth the snare that being allured with the baite they may bee caught with the snare For when he promiseth to the proud man honours to the couetous man mony to the loose man pleasures c. what doth he else but vnder the baite hide the net and the snare that he may catch vnwary soules The Latine more plainly expresseth it Abscondita est in terra pedica eius decipula super semitas His snare is hidden in the ground and his trap vpon his pathes In which words as a father noteth are signified two kinds of temptations Hugo Card. The one open which except it be hidden vnder the colour of some good it is perceiued of all men and this is signified per pedicam by the ginne which is hidden in the ground as is fornication and other carnall sinnes The other more secret subtile and hidden which scarce of the wise is discerned which is signified per decipulam by a deceitfull trap The deuill then hath his ginne and his trappe for all kinds of men for he knoweth the manners of men and to what vice they are most prone and layeth that baite before their eyes to which hee knoweth their minde will bee most easily inclined
Apostle Saint Paul saith Romanes 12.19 Auenge not your selues but giue place vnto wrath for vengeance is mine and I will reuenge saith the Lord. But because it chanceth oftentimes that wee are compelled to answere againe The secōd remedy as when by our silence the angry man is prouoked the more thinking thereby that he is contemned Iohn 19. as was the anger of Pilat against Christ in this case another remedy is to be sought Pro. 25.15 and this is lingua mollis a modest and gentle answere Such was the wisedome of Abigal towards Dauid being angry 1. Sam. 25. For saith Salomon Prou. 15.1 A soft anger putteth away wrath but grieuous words stirre vp anger Thirdly The third remedy to winne an enemy by benefites is a singular kind of remedy prescribed both by wise Salomon and by the blessed Apostle If hee that hateth thee bee hungry giue him bread Pro. 25.21 Rom. 12.20 if hee bee thirsty giue him water to drinke for thou shalt lay coles vpon his head and the Lord shall recompence thee And this is a most noble kinde of victory And now the remedies for the repressing of wrath in our selues are these Remedies for suppressing of wrath in our selues First the remembrance of Christs sufferings for thy sinnes and why then shouldst not thou suffer a little for his sake Ephe. 4 32 Forgiuing one an other euen as God for Christs sake forgaue you Imitate their example which being stinged with the fiery serpents looked vpon the brazen serpent and were healed Wrath is a fiery serpent fixe the eyes of thy consideration vpon Christ and thou shalt be healed Secondly represse thine anger with silence Ephe. 4.31 Let all bitternesse and anger and wrath crying and euill speaking bee put away from you Plutarch commendeth this counsell of Atheriodorus the Philosopher who perswaded Augustus Caesar that when hee was angry hee should not say or doe any thing before he had to himselfe said ouer the Greeke Alphabet that by this meanes the rage of his wrath by delay might bee cooled The third is to consider the cause that is thine owne sinnes for no aduersity may happen vnto thee which thine owne sins haue not deserued Whereof pithily speaketh Augustine Irascoris patri tuo peccas irasccre tibi ipsi ne peccas Thou art angry with thy father and sinnest but bee thou angry with thy selfe that thou maist not sin The fourth is a firme faith in Gods prouidence nothing may be said or done vnto thee which is not ordered by Gods prouidence yea all the haires of your head are numbred Math. 10. saith Christ And againe Shall I not drink of the cup which my Father hath giuen mee Iohn 18.11 The fift is commiseration to take pitty on him which is angry and prouoketh thee to wrath For while this Passion ruleth in him he is a foole a mad-man Besides he is the instrument of God for the exercise of thy patience Example wee haue in King Dauid when Shemei cursed and reuiled him he was so far from taking reuenge that hee said The Lord hath bidden him to curse Dauid 2. Sam. 16.10 who dare then say why hast thou done so To conclude if thou be angry hearken to the Apostles counsell Ephes 4. Let not the Sunne go downe vpon thy wrath and this may suffice to moderate this passion in a Christian man Ira debet rationi ac virtuti accubare Basil tanquà m canis pastori quae mordeat increpet allatretque vitium vitiosos velut lupos Anger should lie downe by reason and vertue as the dog by the Shepheard it should barke at bite and rebuke vice and vitious men as wolues The seuenth Sermon IAMES 1.21 21 Wherefore lay apart all filthines and superfluity of maliciousnesse and receiue with meeknesse the word that is graffed in you which is able to saue your soules THE Apostle here exhorteth the regenerate to the hearing of the word of Truth And first he sheweth how we must prepare our mindes to the hearing of the word that it may fructifie in our hearts which consisteth in two things 1 Laying aside all filthinesse and malice to heare it with meeknesse 2 Next the reason why we must heare it because it is able to saue our soules First by an elegant metaphor taken from husbandry the Apostle teacheth that the noysome weeds of vices both of body and soule must bee first rooted vp and extirpated before the heauenly doctrine the word of truth can be receiued and bee graffed in the field of our hearts euen as the husbandmen before they cast the corne into the ground do first purge their ground of Thornes Brambles Stones and such like that it may yeeld the more increase For in euery action either naturall or spirituall two things are necessary Alterum quod agat alterum quod patiatur The Agent which worketh and the Patient vpon which it must worke And in the Agent there must bee power to worke and in the Patient or Sufferer a disposition to receiue For that the earth may bring forth fruite it is needfull that the Seed bee cast into it and that it bee first prepared as I said c. and if either of these bee wanting in vaine is the hope of fruit The Smith that hee may finish his worke first softneth it in the fire and maketh it tractable for except it be molified in vaine he laboureth to beat the cold Iron And it is a Maxime in Philosophie Actus actiuorum esse in patiente dispositi The greater in any thing the disposition is to receiue the sooner and more perfect followeth the action Wee see dry wood put into the fire quickly to be kindled and a candle lately put out and yet smoaking with the least touch of fire to receiue the flame and sometimes without fire with the breath onely to bee kindled So much auaileth a conuenient and apt preparation in the thing that receiueth any action So though I confesse the grace of God to bee free nullis astrictam legibus bound by no lawes as Aug. saith yet this grace commonly imitateth the reason and order of naturall things Hence it followeth How wee may profit by hearing the Word that a man may profite by hearing of Sermons It is not alwaies enough that there be a learned and apt Teacher vnlesse the Hearer also bee apt and wel disposed that is that the ground of his mind be first prepared that he heare not the same negligently onely for custome or in an affection of curiosity but that hee heare with zeale and deuotion for there are many that come to Sermons onely to carpe or to note if the Preacher vtter any sentence acutely or eloquently whereby they may feed their curiosity Curious hearers and not satisfie the hunger of their soule And euen as they say there is some ground so barren that if they sow the finest wheate in it bringeth not forth
gluttony drunkennesse and other wicked desires So many yeares then as thou hast liued wickedly so long hath God patiently looked for thy repentance In which time what meanes hath Hee not attempted what hath hee not done that hee might reclaime and recall thee to a better mind With how many plagues hath hee stricken thee with how many benefites hath he allured thee with how many diseases hath hee rowsed thee with the losse of how many of thy neighbours hath he set the image of thy mortality before thee With how many secret inspirations and that in the midst of thy sinfull race hath hee sought to reforme thee With how many cals of his Preachers hath hee warned thee how many and infinite sinnes hath hee patiently suffered that hee might draw thee vnto him and prouoke thee to repentance The longer then he hath forborne thee and left nothing vnattempted to win thee the more iustly and fearefully will hee strike thee Patientia laesa fit furor This the Lord himselfe saith by his Prophet Esay Esa 42. I haue a long time holden my peace I haue beene still and refrained my selfe now will I cry like a trauelling woman I will destroy and deuoure at once Tste Philosophers say A Simile that the Adamant which of all stones is the most solide and hardest if by Art it be dissolued it turneth into so small a dust that it may hardly be descerned by the eye Such is the nature of this high Iudge and his Diuine fury as the Psalmist saith Deus Iudex fortis ac patiens Psal 7.12 And God is prouoked euery day if a man will not turne hee hath whet his sword hee hath bent his bow and made it ready Eccl. 5. The Almighty saith the Wise-man is a patient rewarder but when his patience is often and much abused then his great lenity is dissolued into most fearefull and bitter wrath and the more patient hee is in suffering the more terrible will hee bee in punishing Et tarditatem Valer. grauitate supplicij compensat and for the slownesse of punishing hee addeth the greater punishment in the end then shall wee surely finde how bitter our former pleasures are which haue beene the cause of such horrible torments Fauus distillans labia meretricis nouissima autem illius amara quasi absinthium acuta quasi gladius biceps The lips of a strange woman drop as an hony combe Pro. 5.34 and her mouth is more soft then Oile but the end of her is bitter as worme-wood and sharpe as a two-edged sword Rightly saith hee two edged for it giueth a deadly wound not to the body onely but to the soule also This considered let vs not tempt the Lord and promise to our selues security in sinning but let vs bee doers of the word and not hearers onely deceiuing our selues The second reason why wee should bee doers of the word and not hearers onely is taken from the losse of the vse of Gods Word the word of God serueth to reforme in vs the things which are amisse of this profite we depriue our felues when wee are content with bare hearing without any care of reforming our liues thereby This reason hee confirmeth by a fit similitude comparing the Word vnto a Glasse in which euery one may behold himselfe The Word compared to a glasse from whence he came where he is and whether he goeth that is his sinnes his exile his miserie his future state of wretchednesse neuer after to be changed if he persist in sinne the face of our natiuity is the manifold misery to which wee are borne when wee come into this world which being newly borne wee presage by our weeping The word of God is in many respects compared to a glasse 1 Euen as in a glasse we may behold our deformities and blemishes which wee seeke to amend So the word of God sheweth vs the filthy polutions of sinne In this glasse Dauid Mary Magdalen and all the Saints of God beheld their wicked liues and thereby conceiued a iust dislike of those sinnes wherevnto heeretofore they were addicted In this respect the word of God is compared vnto a Glasse and therefore the Apostle saith that thereby wee come to see sinne Rom. 3. and by the Law haue knowledge thereof 2 The Glasse sheweth their owne faces vnto men and not the faces of others that they might bee carefull to wipe away their owne blemishes and not to bee curious in scanning the liues of others So the word of God sheweth vnto euery one that looketh therein his owne sinnes chiefly and not the sinnes of their brethren to the intent that euery one should bee carefull of his owne life and not too curious to pry into the liues of others therefore the Apostle willeth vs by rule of the Word to to proue your selues whether you are in the faith Examine your selues 2. Cor. 13.5 Hipocrites heare the Word Hipocrits as fooles are wont to looke into a glasse to see themselues not to correct their deformities but perswading themselues that they are faire when they are deformed and so goe away as wise as they came So hypocrites thinke themselues righteous when they are wicked go as wise from a Sermon as they came thither Wee haue then the word of God as a glasse to looke in Wee haue in the Saints and true worshippers of God a glasse of examples to looke into Wee haue within our selues a Glasse of Reason and Conscience wherein euery man may know in himselfe what is praise worthy and what deserueth reproofe All these are rules for the direction of our liues and yet wee neuer care to reforme our selues thereby Luke 19. O if thou hadst knowne c. saith our Sauiour vnto that wicked Citie that is thou wouldst then bewaile thy state as I now bewaile thee Augustine speaketh thus vnto the sinner Augustine in the person of God saying Augustine O homo quia te non vides tibi places si te videres tibi displiceres sed veniet tempus quando te videbis tibi pariter mihi displicebis tibi quia ardebis mihi quia damnaberis O man because thou seest not thy selfe thou pleasest well thy selfe if thou sawest thy selfe thou wouldst take small pleasure in thy selfe But the time will come when thou shalt see thy selfe and shalt displease both mee and thy selfe thy selfe because thou shalt be tormented and me because thou shalt bee condemned Then when the Lord shall reueale the secrets of the heart when Hee shall search Ierusalem with a Candle Zeph. 1. and nothing can bee hidden from his eyes Now is the time brethren to behold our blemishes in this glasse that we may bee induced to wholesome repentance by iudging our selues to preuent the iudgement of God But alas how farre otherwise do wee vse this glasse of the Word Some beholding in this Glasse their frailty sins and dangers they are in for a time are