hath to do with a hard Heart he will not steal out of the Field but go away with Honour and Triumph This was to be a publick Instance and for Intimation to the World 1 Sam. 6.6 Wherefore then do ye harden your Hearts as the Egyptians and Pharaoh hardned their Hearts when he had wrought wonderfully among them did they not let the People go and they departed The Philistines took warning by it and it will be our Condemnation if we do not 7. In all these Plagues I observe that Pharaoh now and then had his devout Pangs In an hard Heart there may be some Relentings but no true Repentance We have him confessing Exod. 9.27 I have sinned this time the Lord is righteous and I and my People are wicked And chap. 10.16 17. I have sinned against the Lord your God and against you Now therefore forgive I pray thee my Sin only this once and intreat the Lord your God that he may take away from me this Death only So chap. 12.32 Be gone and bless me also Hardned Sinners may have their Gripes and sensible Touches and so some faint Purposes of Reformation But that which was defective and sheweth it was not true Repentance was 1. Because it was only extorted by present Horror Job 27.10 Will he always call upon God A Still will send forth Water as well as a Fountain but it is by Drops and by Force Prov. 5.11 12 13. And thou mourn at last when thy Flesh and thy Body are consumed and say How have I hated Instruction and my Heart despised Reproof and have not obeyed the Voice of my Teachers nor inclined mine Ear to them that instructed me The Leacher hath his penitent Moods A Malefactor on the Rack will confess freely Vows of Men are very frequent O that Men would be such when they are well as they promised to be when they were sick 2. Because the Aim of all was Ease and Safety Pharaoh's Cry is not Take away Iniquity but Take away this Plague Offers of Nature after Ease are found in Hypocrites Esau sought the Privileges of the Birth-right with Tears quia perdiderat non quia vendiderat not because he sold it but because he had lost it Nature may be sensible of present Evil. 3. Because it was vanishing The good Motions of an hard Heart are of no long continuance they pass through and are gone like a Flash of Lightning Pharaoh his Remorse for the Frogs and Grashoppers was as a Cloud soon blown over Till there be sound Repentance Remorse must needs be short for it is an unpleasing Penance Water heated is the colder afterwards because it is rarified after it hath thawed a little it will freeze the harder Pharaoh after every Respite was hardned anew it is the Temper of those that are doomed to Destruction 4. Because his Purposes came so short and lame of what God expected An hard Heart when it cannot prevail against God would fain compound with him First he gave leave Exod. 8.25 Go ye sacrifice to God in the Land Then ver 28. I will let ye go that ye may sacrifice to the Lord your God in the Wilderness only ye shall not go very far away Then chap. 10.11 Go now ye that are Men and serve the Lord. Their Children were to remain for Hostages Then ver 24. Go ye serve the Lord only let your Flocks and your Herds be stayed let your little ones also go with you Their Cattle were to remain for a Pawn and their Flocks and their Herds for a Forfeiture if they returned not and a Recompence for the Damage of Egypt But God would not abate him a Hoof. An hard Heart yieldeth to God by halves Pharaoh hucketh with him first they might sacrifice in the Land then go a little way three Days Journey then he would keep their Children then their Flocks and Herds An hard Heart never yieldeth to God his whole Demand the Devil is loth to let go his hold How do Men huck with God in Duties contrary to their Affections or prejudicial to their Interests 2 Kings 5.18 In this thing the Lord pardon thy Servant that when my Master goeth into the House of Rimmon to worship there and he leaneth on my Hand and I bow my self in the House of Rimmon when I bow my self in the House of Rimmon the Lord pardon thy Servant in this thing They have their Reservations and in this and that thing they will be excused These are but deceitful Pangs Pharaoh doth often eat his Words and retract every Grant 8. In process of Time his Hardness is improved into Rage and downright Malice Exod. 10.28 Get thee from me take heed to thy self see my Face no more for in the Day thou seest my Face thou shalt die Vessels when they come to the Lees they grow sowre and tart so Pharaoh began to run Dregs Or as Beasts by long baiting grow mad and furious so it was with Pharaoh Men first slight the Truth and then are hardned against it and then come to persecute it A River when it hath been long kept up swelleth and beareth down the Bank and Rampire so do wicked Men rage when their Consciences cannot withstand the Light and their Hearts will not yield to it 9. At length Pharaoh is willing to let them go After much ado God may get something from a hard Heart but it is no sooner given but retracted like Fire struck out of a Flint it is hardly got and quickly gone Hosea 6.4 Your Goodness is as a Morning Cloud and as the early Dew it goeth away Many may have some shew of Goodness at least at some times who yet are little the better and their Condition nothing the better it proveth a great Snare and Neckâ—break to them its Unfoundness is presently seen in its Unconstancy 10. The last News that we hear of hardning Pharaoh's Heart was a little before his Destruction Exod. 14.8 And the Lord hardned the Heart of Pharaoh King of Egypt and he pursued after the Children of Israel Pharaoh begrudgeth his own Grant as if he had yielded too far Hardness of Heart will not leave us till it hath wrought our full and final Destruction God always besotteth when he meaneth to destroy Never any were hardned but to their own Ruine As God that loveth his own loveth them to the end so God that hateth those that are hardned hateth them to the end Pharaoh is first plagued and then destroyed This is the upshot of all Iob 9.4 Who hath hardned himself against him and prospered The Beginning is Imposture and Delusion the Middle Obstinacy and the End Ruine II. How God hardneth It is a Point that needeth Explication God is not and cannot be the Author of Sin if God should cause it Man should sin of necessity and then his Punishment would not be just he being under Force God hath not brought upon any a necessity of sinning and God that is Good cannot be the cause of Evil
by without some mark of his Displeasure for a Warning to others and that he may be known to be an holy and righteous God Ezek. 38.23 Thus will I magnify my self and sanctify my self and I will be known in the Eyes of many Nations and they shall know that I am the Lord that is by his Judgments he will shew that he is the Ruler of the World and ruleth with Equity 2. The other special Reason is to shew his Love to his People because they are his People he will reclaim them and will not altogether lose them whereas he lets others walk in their own Ways That sharp Afflictions may proceed from Love appeareth from that of the Apostle Heb. 12.6 Whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth And that it is to reclaim them appeareth by that 1 Cor. 11.32 But when we are judged we are chastened of the Lord that we should not be condemned with the World that being amended by our Stripes we may be kept from those Punishments which shall light on the Wicked to all Eternity So that it is an Argument of his paternal Love to his Children and Servants when to promote their Repentance he dealeth thus sharply with them permitting them to be persecuted and troubled in the World Vse 1. It informs us that God may be angry with his People He was so with Moses Deut. 4.21 The Lord was angry with me for your sakes With David 1 Chron. 21.7 And was displeased with this thing therefore he smote Israel The Lord was displeased with David for numbring the People So again 2 Sam. 11.27 But the thing that David had done displeased the Lord. God's Anger is the Offence taken and his Will to punish Their Sins are a great Offence to him a greater in some respects than the Sins of others If the ignorant World who know him not and are Strangers to him and his Grace dishonour his Name and transgress his Laws they do but according to their kind He expecteth better things from you whom he hath owned and adopted into his Family and embraced with the Bowels of his tenderest Mercies Others run blindfold against God you with open Eyes strike at him therefore it is a greater Offence to him and Grief to his Spirit His Anger also implieth his Will to punish Though you be not Vessels of Wrath as the Reprobate nor Children of Wrath as all were in their unregenerate Condition yet you may be Children under Wrath. And it is a dreadful thing to be under God's Anger it is dreadful in it self and it is dreadful in the Effects It may cost you dear here in this World you may lose much of the Comfort of your Pilgrimage and sweetness of your Service by your Folly for God will make you know what an evil and a bitter thing it is to forsake the Lord Jer. 2.19 that the smart of the Correction may teach you more Wisdom 2. It teacheth us a Lesson of Circumspection and Watchfulness that we fall not into God's Displeasure Good Men may prophane and pollute their best Engagements for God with such Excesses of Passion as may be very provoking to him Therefore Christians had need always live with the Yoke of Christ upon their Necks and his Bridle in their Mouths Such a strict Course may be tedious at first but Use and the pleasure of Holiness maketh it easy You are in danger not only of obvious Temptations but Sins that we little think of Therefore we need always to stand upon our Guard lest the Faults of an Hour may cost you many Days mourning Well then let your Eyes be in your Head and look right on Prov. 4.25 26. Let thine Eyes look right on and let thine Eye-lids look streight before thee Ponder the Path of thy Feet and let thy Ways be established As he that would not stumble had need look to his Way Our End and our Rule must always be before us You are in apparent danger when your Passions will not allow you Season to deliberate and Reason to consider what you are a doing nay Sin already hath too much surprized the Heart 3. It teacheth us a Lesson of Self-reflection When God denieth you many Privileges and Favours which are useful to your Service is it not because of some Sin of yours which hath brought this Evil upon you Have you born the Name of God up and down in the World with Honour and sanctified him in the Eyes of the People as you ought to do Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again unto the Lord. Surely we have no cause to complain of God since all the Evils we suffer we procure to our selves It is Sin hath exposed us to manifold Annoyances and Afflictions There is a Cause and a narrow Search will shew us for what Cause and then our Affliction will not be so bitter as Repentance will be sweet and lovely to us 4. It teacheth us a Lesson of Patience and humble Submission We should look up to the Hand of God in all Punishments Corrections and Trials As David did on Shimei's Cursing 2 Sam. 16.11 Let him alone and let him curse for the Lord hath bidden him He looked upon God as the supream Cause correcting him for his Sins against whom he was not to repine Not that Shimei had any Command from God so to do but was only permitted by his Providence We must not look to the Stone but to the Hand that casts it and this should breed Humility and Patience in us If we had not provoked God to Anger to cast us into these Troubles they would never have come Therefore we must accept the Punishment of our Iniquity Mich. 7.9 I will bear the Indignation of the Lord because I have sinned against him When God is angry we must humbly stoop under his afflicting Hand without repining 5. It teacheth us a Lesson of Prayer We must not give over the Cause as hopeless for we have to do with a good God who aimeth not at our Ruin but the righting of his own Glory Moses prayeth to reverse the Sentence but in this Case God would not do that to preserve the Harmony of his Providence for Moses was only to lead them to the Borders but Ioshua to bring them into Canaan who was therein a Type of Jesus Christ who leadeth his People into the Land of Rest. But yet God gave him a sight though not leave to enter there is a Mitigation And David prayeth Psal. 6.1 O Lord rebuke me not in thine Anger neither chasten me in thy hot Displeasure It is a Mercy if the Judgment break not out in all Extremity against us 6. It teaches us a Lesson of Thankfulness because Eternal Mercies are sure whatever liberty God taketh in the disposal of our Temporal Interests we may still bless God for Christ and Heaven Aye you will say if
former Prophets There are so many Degrees mentioned first they grow slight and careless and do not care to hear what you say then they refuse to obey what they have heard then they grow Sermon-Proof they can hear and have no Benefit by it As long as the Word doth any way affect a Sinner there is some Hope but within a while Conscience smiteth not and Men have gotten the Victory over their Fears and Scruples And thus they go on from natural to voluntary and from voluntary to judicial Hardness of Heart and so are a ready Prey for the Devil 8. Dilatory Excuses are the last Refuge of an hard Heart When they can no longer withstand a Conviction they adjourn and put off the Compliance with God's Will and so elude the Importunity of the present Conviction Felix his Heart boggled Acts 24.25 And as he reasoned of Righteousness Temperance and Iudgment to come Felix trembled and said Go thy way for this time when I have a convenient Season I will call for thee Mind the present Season when God is affording Opportunities of getting Grace Heb. 3.7 8. To Day if ye will hear his Voice harden not your Hearts Psal. 119.60 I made haste and delayed not to keep thy Commandments Zacheus Luke 19.6 he made haste and came down and received him joyfully Peter and Andrew Mark 4.20 They straitway left their Nets and followed him Paul Gal. 1.16 Immediately I conferred not with Flesh and Blood If God hath given you any Will and Inclination for the present it is an Advantage Sin the longer it continueth the stronger it groweth He that doth not go over at the Fountain-head will not be able to go over when the Stream groweth broader and the farther he goes downward the broader still he findeth it Every Day 's Impenitency bringeth on a new Degree of Hardness Would a Man that is to drink that which to his knowledg is poisoned put the more into his Cup and then take it off out of a Presumption that at length he shall find an Antidote Alas thou may'st be poisoned and dead before the Antidote comes SERMON III. MARK III. 5 And Iesus looked round about on them with Anger being grieved for the Hardness of their Hearts Vse 1. OF Trial. Is this our State Take the two Properties to judg by Insensibleness and Inflexibleness First A hard Heart is insensible insensible of Providences of the Word and of the State of the Soul 1 st Insensible of Providences 1. Of Mercies Either of the Author of Mercies they never look up to the God of their Mercies Hosea 2.8 She did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold As Swine that feed upon the Acorns but never look up to the Tree from whence they fall Cant. 4.1 Behold thou arâ— fair my Love behold thou art fair thou hast Doves Eyes As Doves peck and look uâ—ward It is a sign of a tender Heart to see God in every Mercy A drowsy and unattentive Soul never heedeth it is wholly swallowed up in present Enjoyments and looketh no farther It is our Privilege above the Beasts to know the fâ—rst Cause other Creatures live upon God but they are not capable of knowing God they glorify God in their Kind but we may know him Idolatry and Sottishness had never crept into the World if Men had owned the first Cause Or of the End of Mercies which is to draw in our Hearts to God therefore they are called Cords of a Man Hosea 11.4 I drew them with Cords of a Man with Bâ—â—ds of Love Esther 6.3 What Honour and Dignity hath been done to Mordecaâ— for 〈◊〉 2 Sam. 7.2 Thâ—â— the King said unto Nathan the Prophet See now I dwell in an House of Cedar but the Ark of God dwelleth within Curtains When the Heart is urging to Duty upon this score God hath been good to me he hath given me Food and Raimâ—â—â— What have I done for God Now the Heart is hard when we are not sensible of his daily Providence and gracious Supplies in this kind 2 Sam. 12.7 8 9. Thus saith the Lord God of Israel I anointed thee King over Israel and delivered thee out of the Hand of Saul And I gave thee thy Master's House and thy Master's Wives into thy Bosom and gave thee the House of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord to do evil in his sight David had lost his Awe of God because he had not a thankful sense of the Mercies of God 2. Of corrective Providences The Body is a tender Part with wicked Men when they are straitned for bodily Conveniences they will complain yet the hard Heart is still insensible of Judgments They are insensible of the Author or discerning Cause they do not look upward nor inward and though doctrinally right in these things yet they do not seriously consider it and recal it to mind Opinion is one thing and Consideration is another wicked Men may take up good Opinions but they do not consider the Force and Consequence of them 1. They do not see the Hand of God in them Isa. 26.11 Lord when thy Hand is lifted up they will not see They look on these things but as a Chance 1 Sam. 6.9 And see if it goeth up by the way of his own Coast to Bethshemesh then he hath done us this great Evil but if not then we shall know that it was not his Hand that smote us it was a Chance that happened to us If Men own God's Hand they should take up the Matter with him but they own it doctrinally though not practically A Godly Man hath explicite Thoughts of God Iob doth not say the Sabeans and the Chaldeâ—â—s but the Lord gave and the Lord hath taken away Job 1.21 They do not complain when they are crossed of Chance but the Lord is angry and when they are stricken they consult with him and humble themselves before him Wicked Men are sensible of the smart of the Rod but not of the Hand that holds it 2. They do not see the deserving Cause of them which is Sin Lam. 3.39 40. Wherefore doth a living Man complain a Man for the punishment of his Sins Let us search and try our Ways and turn again to the Lord. If Sickness cometh if a Relation be taken away if an Estate be blasted a waking Conscience looks to the Cause they would see the Mind of God in the Rod. When Israel fell before the Men of Ai Ioshua looketh out for the Troubler so do God's Children 2 dly Insensible of the Power of the Word they have no taste no feeling of the Powers of the World to come Jer. 23.29 Is not my Word like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is a breaking and a melting Power in the Word
63.10 But they rebelled and vexed his holy Spirit therefore he was turned to be their Enemy and he fought against them Sâ—vit infelix Amor. Gen. 6.3 My Spirit shall not always strive with Man for that he also is Flesh. The Heathens did acknowledg that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of Cities and Nations did for the Provocation of the Inhabitants forsake their Altars and Temples The more Calls and Convictions we resist in this kind the more difficult and improbable is the reducing a Sinner to God every day he groweth more wicked and profane To resist the Clamours of Conscience is sad but to weary and grieve the Spirit is dreadful Ezek. 24.13 In thy Wickedness is Lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy Filthiness any more till I have caused my Fury to rest upon thee God sets them over the Fire till their Hearts begin to be warmed and then lets the Sun remain on them 3. Gross Hypocrisy This is a constant Lie a Contempt of God an habitual and customary stifling and smothering of Checks of Conscience For their Form and Profession sheweth what they should be and if they were what they seem to be all would be well Men have Light enough to take on the Form of Religion and Sin enough to resist the Power of it And therefore their Judgment is the greater for their whole Life being a constant rebelling against the Light they are left to perish by their own Deceivings 2 Thess. 2.10 11. Because they received not the Love of the Truth that they might be saved For this cause God shall send them strong Delusions that they should believe a Lie The carnal Christian being not brought to true Faith and sincere Repentance God giveth them up that they may be deceived by every vain Pretence 4. Apostacy from Grace received Men are not only warmed but begin to have a Taste They that take up with some Profession of the Things of God but afterwards fall away again to Looseness and Vanity and Worldliness they are more left by God than others Heb. 6.4 5 6. For it is impossible for them who were once enlightned and have tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come if they shall fall away to renew them again to Repentance For they dishonour him more and bring an evil Report upon God The Devil hath more Power over them as a Prisoner that hath made his Escape if he be taken afterwards hath more Chains put upon him 2 Pet. 2.21 22. For it had been better for them not to have known the Way of Righteousness than after they have known it to turn from the holy Commandment delivered unto them For it is happened unto them according to the true Proverb The Dog is turned to his own Vomit again and the Sow that was washed to her wallowing in the Mire They themselves are made more uncapable of ever owning the Ways of God again it is impossible they should renew themselves it groweth up into a wilful Malice Heb. 10.26 For if we sin wilfully after we have received the knowledg of the Truth there remaineth no more Sacrifice for Sins Grace will not pardon them the Mediator will not intercede for them Apostatae sunt maximi osores sui ordinis Apostates hate the Ways they have professed Hosea 5.2 The Revolters are profound to make Slaughter None so cross and malicious and perverse in their Cause 5. Sottish Despair there is a raging Despair and a sottish Despair the one is when Conscience is terrified the other when it is stupified when to Custom in sinning there is added a passionate Will Jer. 2.25 Thou saist There is no hope no for I have loved Strangers and after them will I go Jer. 18.11 And they said There is no hope but we will walk after our own Devices and we will every one do the Imagination of his evil Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men do not use to consult about things that are impossible It is said of the Israelites Exod. 6.9 They hearkned not unto Moses for Anguish of Spirit and for cruel Bondage Lust is so deeply rooted that they cannot help it the Case is desperate they are at a point as we use to say Past Cure past Care they grow out of Heart and so lie down under the Power of their Lusts they resolve to persist in their Sins to live as they lift and it is to no purpose to speak to them Thirdly Of â—â—d's hardning as a Father in a way of the highest fatherly Anger and Displeasure This may be 〈◊〉 Isa. 63.17 O Lord why hast thou made us to err from thy Ways â—nd hardned our Heart from thy Fear This is a partial Hardness There may be Desertion in point of Grace tho some Tenderness left in the Understanding that discerneth Good and Evil in the Conscience that is dissatisfied in its 〈◊〉 State in the Will that owneth the Ways of God so that there is a general Purpose to please him in all things Yet the Heart groweth dead and stupid there is an unaptness for holy Things they are less sensible of the Evil of Sin they have not such Delight in the Word nor Rejoicing in Hope nor Freedom for Prayer nor Patience under Afflictions nor Complacency in Communion with God And it is sad when it is so when to Sense there is little difference between them and the Wicked there is Hardness in a Stone and Hardness in a piece of Wax I will shew the Causes of this and the Means to cure it 1 st The Causes of this are 1. Sinning against Conscience There are Sins of daily Incursion and sudden Surreption and there are Sins of Presumption into which God's Children may in some rare Cases fall but then they make great Waste and Havock in their Souls as David's great Sin by which he lost that free Spirit and was forced to beg a new Creation as if all were to begin again Psal. 51.10 11 12. Create in me a clean Heart O God and renew a right Spirit within me Cast me not away from thy Presence and take not thy holy Spirit from me Restore unto me the Ioy of thy Salvation and uphold me by thy free Spirit Many are the Mischiefs which come by such Sins Partly God's Love is obstructed that he is not so ready to do them good Isa. 59. Your Iniquities have separated between you and your God and your Sins have hid his Face from you that he will not hear That is the good Will and Favour of God is as it were bound up and hindred from shewing it self in all those gracious Effects which otherwise it would put forth for our Comfort and Peace he doth not actually pardon their Sins nor make them Partakers of spiritual Benefits in so ample and full a Measure as otherwise he would but
what I spake against this Place and against the Inhabitants thereof that they should become a Desolation and a Curse and hast rent thy Clothes and wept before me I also have heard thee saith the Lord. Threatnings may terrify but this melts the Heart and begets a serious Remorse for Sin as offensive displeasing and grievous unto God 2 Cor. 7.10 For godly Sorrow worketh Repentance to Salvation not to be repented of but the Sorrow of the World worketh Death Ezek. 6.9 And they that escape of you shall remember me among the Nations whither they shall be carried Captives because I am broken with their whorish Heart which hath departed from me and with their Eyes which go a whoring after their Idols and they shall loath themselves for the Evils which they have committed in all their Abominations Not only for the Evils which they have suffered but which they have committed for the Evil that is in Sin not for the Evil that is after Sin 2 Chron. 32.26 Hezekiah humbled himself for the Pride of his Heart Not only for the Inconvenience and Mischief done thereby but because God was offended That Christian Niobe wept much because she loved much Luke 7.47 Secondly There are two Graces Faith and Fear 1. Faith As Reason maketh a difference between a Man and a Beast so doth Faith between a Man and a Man It is Faith bringeth us under the power of a Truth and maketh Light active Three times Christ reproached his Disciples for hardness of Heart and still the Cause given is Unbelief Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned Mark 8.17 Why reason ye because ye have no Bread Perceive ye not yet neither understand Have ye your Heart yet hardned Mark 16.14 Afterwards he appeared unto the eleven as they sat at Meat and upbraided them because of their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen A Man is dull stupid and sensless till Faith maketh Light break in upon the Heart with Power till then he will not make use of his Eyes Ears or Memory All Affections follow Perswasion Faith perswadeth of Death and Hell and Judgment to come We would not trifle away the Day of Grace if we did believe the Goodness of God offering Favour and Life eternal in Christ. Haec audiunt quasi somniantes Men entertain these things as a Dream and are only a little troubled for the present till they thorowly believe them 2. Fear It is always made a Preservative against hardness of Heart Isa. 63.17 O Lord why hast thou made us to err from thy Ways and hardned our Heart from 〈◊〉 Fear Fear argueth a constant sense of God's Presence and a deep respect to him so as that we are loth to offend him it makes the Soul to walk as in God's Company and therefore it is kept humble Prov. 28.14 Happy is the Man that feareth alway but he that hardneth his Heart shall fall into Mischief It will make us tender of offending God and yielding to our own Corruptions though never so secret Who is the Man that is opposed to him that hardneth his Heart He that feareth alway Carelesness breedeth Senslesness but now when we are continually watchful and say Shall I thus and thus offend God the Heart is kept in a good Frame Thirdly There are two Ordinances the Word and Prayer For Water if never so scalding will return to its natural Coldness 1. The Word 2 Chron. 34.19 It came to pass when the King had heard the VVords of the Law that he rent his Clothes And ver 27. Because thine Heart was tender and thou didst humble thy self before God when thou heardest his VVords against this Place and against the Inhabitants thereof and didst rent thy Clothes and weep before me I have even heard thee also saith the Lord. Heb. 3.7 8. To day if ye will hear his Voice harden not your Hearts A conscionable hearing the Word will prevent hardness of Heart Jer. 23.29 Is not my VVord like a Fire saith the Lord and like a Hammer that breaketh the Rock in pieces There is the double Work of the Word Legal and Evangelical the breaking and the melting Power of it There is a great deal of difference between breaking the Ice with a Staff and thawing or melting it break it in one place and it freezeth in another Melting is more universal There are Legal Breakin gs and Gospel Meltings there Sin is discovered here it is subdued But then you must use the Word as an Ordinance receive it in Faith and Obedience use it in Obedience when you are discouraged in point of Faith Luke 5.5 Master we have toiled all the Night and have taken nothing nevertheless at thy Word I will let down the Net But use it not only in Obedience but in Faith you must hear the Word not only as a moral Lecture or legal Discourse or as a means of literal Instruction but Evangelically waiting for the Power and Presence of God 2. Prayer God will be specially owned in this Work No Creature in the World can soften and turn the Heart but only God He that made the Heart can only change it Ezek. 11.19 And I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and will give them an Heart of Flesh. It is God only that gives a teachable Mind a pliable Will and ready Affections Go then and practise this Duty beg of God to give you a Heart more pliable to the Work of Grace more capable to be renewed more soft and ready to receive the Impressions of Grace and be earnest with him for this I shall now give you some further Advice 1. In the first place begin with Conversion to God look for a change of State Repentance in particular Cases is neither right nor acceptable as long as Men do not mind Conversion to God and a change of State by Regeneration When the Tree is good then the Fruits are answerable Get the Heart of Stone taken away and then labour to preserve a tender Frame It is a fruitless Course to look after a good Frame till we are brought into a good Estate Natural Hardness is the cause of habitual Hardness till that be taken away by Regeneration all cometh to nothing 2. Be tender how you use your Light Men wax bold by sinning against Light and seem to get a Victory over their Consciences When the Candle is put out Lust will be stirring Light and Reason is God's Bridle on Man to keep him in awe Well then use your Light tenderly if it be but an half Light search further if it be a full Light walk by it If you are Children of the Light you will have no Fellowship with the unfruitful Works of Darkness 3. After you have sinned take up betimes as Peter went out and wept bitterly for Sin
he that forbeareth let him forbear for they are a rebellious House As if God should say Let them now do what they will I am at a point Now sometimes their Condition is irreversible which is clear because when God hath given them over how shall they repent and break off their Sin God's Oath is past Psal. 95.11 Vnto whom I sware in my Wrath that they should not enter into my Rest. God standeth sworn to condemn and destroy them If they should have any Anguish of Conscience and Remorse stirred up in them God will have no regard to it Prov. 1.26 27. I also will laugh at your Calamity I will mock when your Fear cometh when your Fear cometh as Desolation and your Destruction cometh as a Whirlwind when Distress and Anguish cometh upon you Hosea 5.6 They shall go with their Flocks and with their Herds to seek the Lord but they shall not find him he hath withdrawn himself from them When Men have neglected God's Seasons and begin to be surprized with Death then they would fain have Comfort and Pardon but instead thereof the Lord puts them off No you would have none of me Psal. 81.11 12. But my People would not hearken to my Voice and Israel would none of me So I gave them up unto their own Hearts Lust and they walked in their own Counsels Instead of Compassion they are mocked and turned over to their evil Courses and carnal Company Joh. 8.21 I go my way and ye shall seek me and shall die in your Sins That this may be before Death appeareth because Grace is confined to a Season Isa. 55.6 Seek ye the Lord while he may be found call ye upon him while he is near And that Season is not always as long as Life Luke 19.42 If thou hadst known even thou at least in this thy Day the things which belong to thy Peace but now they are hid from thine Eyes The Day of Grace is bright but short We may mourn over many thus when the Measure of their Iniquities is filled up God giveth over calling and expecting and waiting for their Repentance It is true the time is not to be known by any Man of himself nor by others concerning him we cannot state the number of Calls because Circumstances are diverse and Light breaketh in with Warnings in a different degree There is a great deal of variety in the Lord's Dispensations therefore all must use the Means and warn we must to the last We can only say in the general that after God hath done with them and expects no Good from them he may let them live for the Glory of his Justice as after God had hardned Pharaoh's Heart yet he continued his Life that he might shew his Power in him Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my Power and that my Name may be declared throughout all the Earth You may survive your final Hardness as a Monument of God's Justice in the World 2. It is a just Dispensation It is just with God to take the Refusal and be gone and to cease to deal with your Hearts any more when after all the melting Intreaties of his Grace you cast him off he commands and you will not obey he is willing and you are not willing he intreats and you will not hearken He wishes Deut. 5.29 O that there were such an Heart in them that they would fear me and keep all my Commandments always that it might be well with them and with their Children for ever He laments Psal. 81.13 O that my People had hearkned unto me and Israel had walked in my Ways And you will not join with him He is grieved that his Offer of Grace is not received and you will not lament It is but just that a Man should be left to his own Choice that a Man should miss of that Salvation which he cared not for that if after Warnings Convictions and Intreaties he will be filthy he should be filthy still In Hell Conscience will acquit God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have been the cause of all this to my self 3. It is a merciful Dispensation to the rest of the World We are told of these things before-hand not that we may despair that is an ill Consequence but that as we love our Souls we should take heed of resisting Grace and turning our Backs upon our own Mercies It is a merciful and fatherly Warning to strike in betimes and own the God of our Mercies Delay is that that undoeth all the World Now this is the best Cure of Delay 2 dly The Causes of it 1. Sinning away the Light of Nature By Nature Men have some knowledg of Good and Evil. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some common Principles as that God is and must be worshipped that we must do wrong to none nor pollute our selves with promiscuous Lusts. The Heart of a Pagan would rise against it Rom. 2.14 15 For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the Work of the Law written in their Hearts Now when Men hold the Light of Nature in Vnrighteousness Rom. 1.18 when they hold poor Truth fettered and bound that it cannot break out into an holy Conversation this provoketh God to give them up to Hardness There are many Sins which Nature discovereth and may be avoided upon such Reasons and Considerations as Nature suggesteth Now when Men put the Finger into Nature's Eye or will not suffer Reason to exercise any Dominion but let loose the Reins to Lust God leaveth them to a carnal and sottish Heart Tho by the Light of Nature Men cannot convert to God yet by the Light of Nature Men may practise many Duties and avoid many Sins The Gentiles were left to an unsound injudicious Mind When Men fall into foul Sins against the Light of Nature Conscience loseth its Feeling and Tenderness Eph. 4.19 Who being past feeling have given themselves over unto Lasciviousness to work all Vncleanness with greediness Hearts prejudiced against the things of God may grow to very Stones 2. Refusing God's many Calls Prov. 29.1 He that being often reproved hardneth his Neck shall suddenly be destroyed and that without Remedy God may bear with us a while after one or two or more Reproofs but when we are often reproved and often convinced and yet will not be reclaimed God may give us over The exact Date of Christ's Patience or the Number of his Calls e're the fatal Period of final Induration cometh we know not but when it is often you are in danger Take heed of forfeiting your own Mercies by refusing the most earnest Motions of the Word and Spirit When God importuneth to be heard and obeyed his Spirit being thus resisted and refused God will be at length wearied and will not give as much Grace as before Isa.
Reverend Thoughts that by a deliberate gaze you may raise your Souls into an Holy Wonder and Amiration 1. I shall lay down some preparative Considerations 2. I shall come to the work it self I. To prepare you To consecrate your thoughts for the entertainment of so great a Mystery consider these things 1. When you have done your utmost your thoughts will still fall short Isa. 40.28 There is no searching of his understanding There is an excess in every Attribute above all Humane Thought and Conceit and though we follow on after God yet we cannot find him out to perfection Now among all his Attributes none is more hidden from us than his Wisdom as Children that are only busied in puppets and bawbles cannot imagin what it is to govern a Common-wealth Power is obvious but our foolish Spirits cannot trace the Wisdom of Providence much more his Wisdom discovered in the Gospel One of the Names of Christ is Wonderful Isa. 9.6 It is a point that we should alwayes be studying and yet we can never come to the bottom of it and therefore what is wanting in Thoughts must be supplyed by wonder When we have done all we must cry out Rom. 11.23 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his wayes past finding out As if he had said I have done as much as I can I have discovered as much as I am able but I must leave off disputing and fall now to wondring The Light of the Scripture doth not discover him fully 1 Cor. 13.9 We know in part and we prophesie in part Full Knowledge is our Portion in Heaven these are but partial Discoveries we have even in the Word of God However this is no excuse for Negligence and Barrenness Not for Negligence for we must follow on to know the Lord Hosea 6.3 It is the fault of Christians that they keep alwayes to their Milk and first childish Thoughts and Apprehensions we should rise higher in our Considerations and Admirations of the Love and Wisdom of God It is notable that Moses his first request to God was What is thy name Exod. 3.13 and then I beseech thee shew me thy glory Exod. 33.18 we must follow on from considering Gods Name to clearer sights of his Glory Not for Barrenness Empty Thoughts void of Argument and Discourse beget a confused Stupor not a Wonder the Thoughts are only stayed not raised 2. Not only Men but Angels themselves are at a loss in this great Mystery they study it as well as we and cannot come to the bottom of it 1 Pet. 1.12 Which things the Angels desire to look into The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bow down and bend the Body it is an allusion to the Cherubims that were pictured over the Ark stooping and as it were bending their Bodies as prying into the Mysteries of the Ark. The Mysteries of the Gospel are so sublime that the Angels which do continually behold the face of God cannot perfectly comprehend them they are learning and improving their knowledge by learning and improving the dispensations of God to the Church Ephes. 3.10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God that they may know the curious contrivances of Gods Wisdom by observing the Revelations that are made and the Dispensations God hath used towards his Church And possibly this may be the meaning of the Apostle in that expression 1 Tim. 3.16 Seen of Angels that is with Reverence Admiration and wonder to see Christ stoop so low to be cloathed with Flesh to condescend to a Nature so much beneath their own This is the work of Angels either they desire to know more of Christ or they delight themselves in beholding of that they know Oh we should never be weary of searching into these Holy Mysteries and acting our thoughts upon them 3. They wonder most at the contrivance of the Gospel that have most Interest in it to others it is but a cold Story or naked Plot. Concernment sharpneth Invention and Affection a Man doth then more seriously consider of it their Eyes are open and they have more of sense and feeling And that is the Reason why the injoyments of the Saints have notes of wonder annexed to the expressions of them as Phil. 4.7 The peace of God which passeth all understanding c. 1 Pet. 1.8 Ioy unspeakable and fall of glory they that have a taste of it know what it is to enjoy a calm and serene Conscience through the application of the Promises of the Gospel They can best wonder at the contrivance of the Gospel who are called out of darkness into his marvellous light 1 Pet. 2.9 They wonder in their thoughts that God and Christ should design their Heaven be plotting and contriving their Salvation before all Worlds how they may be Vessels â—â—lled up with Glory Oh marvellous Light wonderful unutterable Joy These are the apprehensions of Gods Children others may look upon the Gospel as a probable Truth but they have found it a comfortable Truth therefore their hearts are raised in wonder II. I come to the Work it self You may manage it three wayes 1. By Observations 2. By Arguments 3. By Comparisons 1. By Observations Observe what is Beautiful and Excellent in the Gospel 1. God did not contrive to save the fallen Angels Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham He was not made an Angel for Angels as he was made a Man for Men. Oh Lord Thou sawest Angels sinning but not returning in them thou didst discover the severity of thy Justice but in us the riches of thy Mercy God would not so much as treat with a fallen Man Angel but plotted a way to recover In the Election of Angels Mercy is not so much glorified as in the Election and Calling of Men there was Grace showed in the Election of Angels but not Mercy none of the fallen Angels were saved but fallen Man is called to Grace in Christ. Certainly whatever the causes were there was much of Wisdom and Mercy in it Whether it be for this cause that when Adam sinned the whole Humane Nature fell but the whole Angelical Nature did not fall but only a part of it the kind it self needed not to be repaired but all the Mass of Mankind was poysoned Or whether this be the cause meerly the Will of God certainly there is much of Mercy in it Love after a breach is more glorious it is more to be reconciled than to be confirmed Poenitens the Penitent have more cause to glorifie God then Innocens the Innocent those that are received to Mercy than those that are confirmed by Grace Or else was this the cause Because the Angels sinned out of their own Motion Angels had no other Gemptation but their own
Suspicion for Charity thinketh no Evil 1 Cor. 13.5 nor upon an uncertain Hearsay Isa. 11.3 Neither reprove after the hearing of his Ears not upon flying Report or forged Stories or the Censures of any But here we must distinguish between the Reproof of a publick and private Person and a bosom-Friend 1. Mere private Persons are not bound to use Inquisition themselves nor are they to be too suspicious and credulously give Ear to Slanders If private Persons were bound to search and find out Faults that they may reprove them the Obligation were intolerable the number of Sinners being so innumerable as they are and a Man could hardly avoid the Imputation of a Busy-body and Whisperer Therefore it is a good Rule of Austin Do not seek out what thou mayst reprove but seek to mend what thou dost reprove Therefore private Men are not bound to search and find out Faults The Knowledg of another's Sin is not scientia juris which all are bound to have but scientia facti which none are bound to to whom the particular Care of others Souls doth belong by Office for par in pares non habet imperium Equals have no Power over one another The Fault must be known either by certain Knowledg or common Fame when you see your Brother sinning 2. A Superiour and bosom-Friend may go upon Suspicion but then his Reproof must be rather by way of Caution than Charge and by virtue of special Friendship that as no Guilt so no Blame may rest upon his Friend A Superiour is to search out the Matter 2. Not if he hath repented already For to upbraid Men with past Sins is to â—ake in the Filth which God hath covered The elder Brother said Luke 15.30 Assoon as this thy Son is come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf There is a Difference between the Correction of a Superiour and the Reproof of a Neighbour the Correction of a Magistrate respects the common Good or the Example of others and therefore whether the Man repent or no he may be corrected and punished for his Faults and he must patiently indure the Punishment But Brotherly Reproof respects the private Good of the Party admonished or reproved to remove the Fault not to inflict Punishment the End is obtained if thou hast gained thy Brother But yet here is an Exception if we have good Cause to suspect his Repentance is not thorow and sincere or if he be in Danger of a Relapse into the Sin again 3. If it be evident he shall do no good by his Reproofs For all means are required in order to the End Therefore when there is no Appearance of doing good at all or that our Reproof will be profitable or attain its proper End we are not bound in such a Case Ministerial Reproof must be given though there be no Hope Ezek. 2.5 And they whether they will hear or whether they will forbear for they are a rebellious House yet shall know that there hath been a Prophet among them The Waters of the Sanctuary must flow whether Men drink of them or no. But in private Reproof we are bound while there is Hope and while they are not incorrigible Yet there is this Exception every Attempt must not discourage us noâ— every Reproach and Scorn make us give over the Cause as remediless but we must reprove and reprove again as long as we have any Hopes of reducing them into the right way 2 Pet. 1.13 Wherefore I will not be negligent saith the Apostle Peter to put you always in Remembrance of these things Let us do our Duty and trust God with the Event Those that for the present do storm and rage may afterwards come to themselves again especially if God stirreth us up by the secret Motions of his Spirit to continue our Indeavours Acts 17.16 Paul's Spirit was stirred in him when he saw the City wholly given to Idolatry Impulse of Spirit doth determine Circumstances of known Duty though it doth not constitute new Duties 4. When the Party is likely to be the worse rather than better if he be reproved Prov. 9.7 He that reproveth a Scorner getteth to himself Shame and he that rebuketh a wicked Man getteth himself a Blot if it provoketh them to rail So Matth. 7.6 Give not holy things to Dogs neither cast ye your Pearls before Swine lest they trample them under their Feet and turn again and rent you Some are so wedded to their Sins that God's Providence calleth upon us to let them alone No good Statue can be made of crooked or knotty Timber A vitious Stomach turneth all things into Choler Rain maketh a spungy morish Ground the worse Blowing increaseth the Fire A Dunghil stinketh the worse the more 't is stirred Some are contemptuous and scornful their Corruptions are irritated by seeking to restrain them Therefore if he sinneth the more grievously that is a worse Inconveniency than the Reproof can bring good Yet we must take heed that we do not censure People to be such without a Cause the Reasons for our Omission of such a necessary Duty must be clear and sure such as we can urge and avouch before God himself we must not put by the Duty upon slight Conjectures but still remember that God seeth and will consider it It is very notable that Cautions against rash Judging are given before the Direction of not casting Pearls before Swine and Dogs Matth. 7.1 Iudg not that you be not judged 5. When it will be rationally presumed that he will amend without our Reproof As Alms ought not to be given to one that is indeed in Poverty when we know there are those that will plentifully relieve him So in the Case of Reproof when neither by our Selves nor by the Help of any other a Man is likely to be awakened then we are bound to reprove him or procure another that may do it more succesfully for some are capable to manage it with more Wisdom than our selves I confess this must be taken cautiously A general Presumption that another will do his Office doth not absolve us in Foro Conscientiae because this Duty ariseth not from any voluntary Contract or Paction between Men and Men but from the Law of God our supreme Governour and Judg binding every one and therefore we must do our own Duty and not think to be discharged by the Zeal and Diligence of others And besides a Presumption that others will do it may cause it wholly to fall to the Ground As Luke 10.33 The good Samaritan had not been absolved from Uncharitableness if he had presumed that the Priest and Levite would relieve the distressed Man or if not they that some other of his Country-men that came that way and were nearer to him by Nation and Blood and more charitable than the former that they would relieve him but he neither minded the one nor the other but performeth his Duty he saw a miserable Spectacle