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 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 GeÌ„tile 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 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-beÌ„ding 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 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. â—â— L. 3. for Iustissima poena est vt qui sciens rectum non facit amittat scire quod rectum then coÌ„meth the reprobat mind which judgeth euill good good euill WherevpoÌ„ followeth the seared coÌ„science 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 teÌ„der 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 coÌ„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 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 soÌ„ewhat 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
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. â— 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 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 motioÌ„s 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 PoeÌ„t 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 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. â— 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 3d degree of this dulnesse and opposition against the Word is when one is moued thereby 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 heaâ—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
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 hardeneth his heart shill fall into euill Prov. 28.14 Eccles. 3.27 and as the Wisâ—man saith Cor durum habebit malè in navissimo It shal be 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 Iâ—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 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 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 the heart can neuer be softened After this we must lay our hearts open and naked to all admonitions threatnings exhortations of the word 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 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 thâ— horse rusheth into the battaile so they into their sinnes Therefore it behooueth vs to examine our wayes to erectan inquisitioÌ„ 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 vpoÌ„ the truth of God's threatnings vpon the last judgement and the fearefull torments prepared in hell for hard-hearted sinneâ—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 after that in the Law we haue seen our miserable desperate estate we should presently raue rage against the Lord we must laboâ—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 the stirring of our affections the melting and relenting of our repenting hearts Sixtly 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 â— 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 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 let vs bath our hearts in the hot bloud of Iesus for the consideration of his death and passioÌ„ 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 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 frequeÌ„t 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 theÌ„ 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
A SERMON PREACHED BEFORE HIS MAIESTY at Windsore the 19. of Iuly 1625. By HENRIE LESLIE one of his MAIESTIES Chaplaines in Ordinary â—â—â—V 28.14 〈…〉 his heart shall fall into Euill IER 45.4 Thus saith the Lord Behold that which I haue built will I breake downe and that which I haue planted will I plucke vp euen this whole land and seekest thou great things for thy selfe OXFORD Printed by I. L. and W. T. for WILLIAM TVRNER Anno Dom. 1625. TO THE RIGHT HONOVRABLE IAMES EARLE OF CARLILE 〈◊〉 OF DONCASTER BARON OF SALEY one of his Majesties most honorable Privy Councell Knight of the most Noble Order of the Garter RIght Honourable and my singular good Lord when I preached this Sermon I applyed my selfe to this time of affliction studying more to profite then please yet it did receiue a greater approbation from all than any thing could deserue that proceeded from my weakenesse And your Honour was pleased to demaund a Copie of it which I here humbly present vnto You in a poore and plaine stile as it was preached beseeching your Lordship to take in good part this small offering from him who shall alwayes pray for Your Honours prosperitie in this life and happines hereafter Your Honours in all dutie Henrie Leslie A Table of the Contents The Text diuided 1 the Euil hardnesse of heart which signifies 1 The drynesse of the Soule 2 The stiffenesse of the VVill. 3 the senslesnesse of 1 the mind 1 Not vnderstanding the word 2 Vnderstanding the word but not being moued thereby 3 Being moued but not effectually 4 Being prouoked to doe the contrary 2 the coÌ„science being 1 The broad conscience 2 The sleeping conscience 3 The slumbring conscience 4 The benuÌ„med conscience 3 of the affections which is 1 Carnall securitie 2 Senselesse indolencie 3 Worldly sorrow 2 the cause of this euil diuers according to the diuerse hardening 1 Naturall from our first Parents 2 Iudiciary from God hardening 1 Privatiuely 1 Forsaking them 2 Permitting them 3 Not punishing them 2 Actiuely 1 By outward obiects 2 By themselues 3 By Satan 4 By his invisible power 3 Voluntary from our selues men hardening their hearts by a custome of sinne 3. The Remedies against this Euill which are set downe Eight in number A SERMON PREACHED BEFORE HIS MAIESTY HEB. 3.8 Harden not your hearts THis Apostle was inspired by the Holy Ghost 2 Cor. 7.40 yet here that his words might 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 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 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 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 theÌ„ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here vsed which signifieth properlie to dry vp and wither For as in naturall things so also 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 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 wheÌ„ 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 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 1â—.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 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
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 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 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 St. Austin quid miserius misero non miserante seipsum None are so desperately sick as 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 his gracious promises will allure vs to obedience nor the terrible thunder of his fearefull
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 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 vtique 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 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 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 Iulian vel 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