Sermons Volume 4

SERMON II.

IV. THE Causes of hardness of Heart.

1. Ignorance. The blind Mind and the hard Heart always go together; John 12.40. He hath blinded their Minds, and hardened their Hearts, that they should not see with their Eyes, nor understand with their Hearts. Men are first unteachable, then unpliable: Obstinacy beginneth at Sottishness of Conceit: He that knoweth not what he ought to do, careth not much what he doth. The Children of God never feel hardness in their Hearts, but when the Light in their Minds is unactive or obscured; there is a kind of Darkness for that time. We see that the most carnal Wretches, when they come to die, are sensible; when the Mind is cleared from the Fogs of Lust, and Conscience is awakened, then they feel a great Weight of Sin upon them. Light always begets Tenderness; as in a clear Vessel the Dregs do soon appear. Well then, either they are ignorant, or have but a naked Theory, not the lively Light of the Spirit; and hence it is that their Hearts are hardened.

2. Unbelief: for it is Faith that maketh all Truths active and lively. The great Motives and Arguments of Religion are mainly fetched from things to come. Now it is not enough to know the things of the World to come, but there must be an hearty Assent to them, as if we did see them before our Eyes. Things that are at a distance, are as nothing to us; as the Stars appear as so many Spangles, they lose much of their Greatness. Men sin, and no Evil cometh of it, therefore they grow bold and senseless in Sin: Eccles. 8.11. Because Sentence against an evil Work is not executed speedily, therefore the Heart of the Sons of Men is fully set in them to do evil. They grow remiss and slack in their Duty. The Reward is not by and by: Mal. 3.14. Ye have said, It is in vain to serve God, and what Profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hosts? We are for a present Good. Now Faith is the Substance of Things hoped for, and the Evidence of Things not seen, Heb. 11.1. It maketh Things present, as if we did see them with our Eyes, as if the Judgment-Seat were set, and the Books were opened. Those that hardened their Hearts, did not believe what God said was true, Heb. 3. from the seventh to the eighteenth Verse. If Men did believe there were an Heaven, and Hell, and Judgment to come, they would not lie in their Sins, they could not be unpliable to God's Motions. All disrespect of Promises and Threatenings cometh from Unbelief. Christ did chide his Disciples for their Unbelief and hardness of Heart, Mark 16.14. What is the Reason, that though we preach the Law, and the Judgment of God so much to you, and beseech you to come in and receive Christ, and you shall be saved, and this Time after Time, and Day after Day; and yet the Word hath no Effect upon you, you are as ignorant and careless as ever? The Reason is, you do not believe. Certainly the Word would work otherwise than it doth, if you did believe it. If one should tell a Man, that such an earthly Potentate, if he would but come to him and visit him, would raise him to great Honor, it would be the first thing he would do: Truly so if you did believe that coming to Christ were the only way to Happiness, you would mind it more seriously than you do. Again, if you did believe that the Word of God is true, that God is a just God; if the Drunkard did believe, that Drunkards shall be damned; or the Adulterer did believe, that no Adulterer shall inherit the Kingdom of God; or if the vain Person, or the Gamester did believe, that they must give an Account of their mis-spent Time, and idle Words, and vain Communication; they would not sport themselves in their Sins as they do. If Men did believe, that God calleth when, and whom he listeth, they would not defer their Repentance, and put off the Motions of the Spirit, but would strike while the Iron is hot, and let out the Sails when the Wind bloweth. But Men do not believe, and therefore go on in their Sins as they do. Tell Men of earthly Things; of a Commodity, which if they would but by, it would yield an hundred for one; surely they would not neglect the Market. We press Men to renounce but a little Ease and carnal Pleasures, and to use Diligence to get Christ into their Hearts, and they shall have a hundred for one: but Men want Faith; therefore Christ lieth by as a refuse Commodity. There is nothing breedeth hardness of Heart so much as Unbelief of what God can and will do.

3. Custom in Sinning. As an Highway is trodden hard by long travelling in it; so the Heart by long Custom groweth more obstinate every day. In Sin there is not only a Fault, Guilt, but a Blot, a stronger Inclination to the practice of the same Sin again; as a Brand that has been once in the Fire, is more apt to burn again. Every new Oath is as Oil to the Tongue, to make it more glib and fleet in the repetition of that Oath or vain Speech. There is a natural Tenderness in Men whilst young, at least a lesser degree of Hardness, which will get Strength by Use and Age, if not in time cured: Ier. 13.23. How can ye do Good, that are accustomed to do Evil? Water when it first freezeth, will not bear the weight of a Pin, but afterwards by continual freezing it cometh to bear a Cart-load.

4. Hypocrisy. Take it for Dissembling, whereby we deceive others; or Formality, whereby we deceive ourselves. For Dissembling: the Pharisees were a dissembling Generation, and they are the famous Instances of hardness of Heart in the first Gospel-days. Hypocrisy is a constant Lie, and every Lie is a Sin against Light. When Men take a Religion out of design, their Pretences condemn them. Men sin, and are secured against the Stroke of the Word, and Checks of Conscience, by their Fame and plausible Appearance. Then for formal performing of good Duties; Prov. 7.14. I have Peace-Offerings with me; this day have I paid my Vows. I do this and that, I read so many Chapters a day, and keep to my Church. Men think they have done enough, though they have done never so little. Hardness of Heart is often occasioned by the Ordinances: Now how do Ordinances harden? They may harden, partly as they irritate Corruption, but chiefly as they are trusted in. Duties soundly done, humble Men; as new Wine rendeth and breaketh old Bottles all to pieces. But when formal Duties are used as a sleepy Sop to stop the Mouth of Conscience, the Heart is insensibly hardened. Every Man must have a Religion to lean to: Conscience, like the Stomach when it hath no solid Food, draweth Wind.

5. Pride and Stubbornness against God. Men scorn to be controlled: Exod. 5.2. And Pharaoh said, Who is the Lord that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. Nehem. 9.29. They dealt proudly, and hearkened not unto thy Commandments, but sinned against thy Iudgments, and withdrew the Shoulder, and hardened their Neck, and would not hear. Jer. 13.15. Hear ye, and give ear, be not proud, for the Lord hath spoken. Men scorn to submit to Ordinances, to be checked by God's Messengers, and say, What have we to do with them? In this Light of Christianity, the Contempt is cast upon the Messenger, though indeed the Heart riseth against the Authority of God himself. One great Cure of hardness of Heart is seriously to meditate on God's Power: Deut. 10.16, 17. Circumcise therefore the Foreskin of your Heart, and be no more stiff-necked: For the Lord your God is God of God's, and Lord of Lord's, a great God, a mighty, and a terrible, which regardeth not Persons, nor taketh Reward. Do you know what God is? Will you contend with him? You will fail in the Enterprize; you cannot be hard-hearted if you would, in the Issue of the Combat. Pride is the Root of all Sin: what is the Reason Men dare sin? They think they shall carry it out well enough for all God, and so suffer their Lusts to perk above the Commandment.

6. The Deceitfulness of Sin; Heb. 3.15. Lest any of you be hardened through the Deceitfulness of Sin. Now how doth Sin deceive us, and so harden the Heart?

(1.) By general Invectives: We all cry out of Sin, and complain of Sin, and yet all this while regard it in our Hearts. We make Sin a Notion, and so defy it in the general, when in Particulars we love it all the while; as many ignorant People defy the Devil, but hold the Crown upon his Head, for he is the Ruler of the Darkness of this World. The Devil careth not for ill Words, so he can keep Possession of the Heart. We make Sin the common Pack-horse to bear all our Burdens; Men content themselves with empty Declamations or Forms of Satyr and Invective, yet the Heart liketh it well enough, and so is insensibly hardened; they are not serious and particular. Men look upon Matters of Religion as abstracted Ideas and Matters of Fancy. O take heed of this.

(2.) By delaying; Acts 24.25. Go thy way for this time, when I have a convenient Season I will call for thee. Christian, it is but a Deceit, take heed thy Heart be not hardened by it. What Reason hast thou to presume of that which God can only give? If Caesar had read the Letters over-night to prevent the Conspiracy, he had been safe. What Security have you either of Time or Grace, but your own Presumptions? And he that is Security to himself, is a Fool. It is true all may be redressed by Repentance, but this is not in thy Power, and thy Hardness by delaying increaseth every Day.

(3.) It cometh lapped up in carnal Baits of Profit and Pleasure, to gratify our Lusts and Interests. Sin pretends great Advantage; but be not deceived, it will harden thy Heart, and destroy thee, it cannot profit thee.

(4.) It hath many Colours wherewith to beguile a Man. It presents itself in another Dress than its own; and therefore we have need to have our Eyes about us: Prov. 28.14. Happy is the Man that feareth always: but he that hardeneth his Heart, shall fall into Mischief. Many Sins lie secret, unrepented of, and so the Heart is hardened.

(5.) It will increase upon thee; it groweth to a Custom by Degrees; it is of a bewitching Nature, and soaketh into a Man insensibly, from Thought to Consent, then to Action, then to Reiteration, then to Custom. First, Men excuse Sin, then justify it, then glory in it, and in time they grow senseless, and confirmed in a Habit of Sin, and are loath to quit it. At first Temptations seemed horrible; the first committing of Sin much perplexed the Soul, but in time it is not so burdensome, yea it is become pleasing and delightful. Be not deceived and hardened by saying, it is a little one, and my Soul shall live, unless we take it betimes; as Peter went out immediately and wept bitterly; it cannot easily be subdued. Sampson knew that Delilah had purposed to betray him into the Philistines Hands, and yet he could not leave her. Though Sin cost Men temporal and eternal Life, yet they cannot give it over.

(6.) That God will be merciful; this is another thing whereby we are deceived, a Presumption of Impunity. Psal. 50.21. These things hast thou done, and I kept Silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine Eyes. So Deut. 29.19, 20. And it come to pass when he heareth the Words of this Curse, that he bless himself in his Heart, saying, I shall have Peace, though I walk in the Imagination of mine Heart, to add Drunkenness to Thirst. Be not deceived, mark what follows: The Lord will not spare him, but then the Anger of the Lord and his Iealousy shall smoke against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven. Take heed of the Deceitfulness of Sin. These are the Causes of Hardness of Heart.

V. The Heinousness of it.

1. It is a contending with God; 〈 in non-Latin alphabet 〉 , a fighting with God. The hard Heart is the greatest Enemy God hath on this side Hell. That there is a Contest between God and an hard Heart, who shall have the better, the Instance of Pharaoh showeth: God sendeth a Message to him, and meeteth with a Repulse: His Message to Pharaoh was, Exod. 5.1. Thus saith the Lord God of Israel, Let my People go. And this proud Creature hath the Boldness to deny him: Ver. 2. And Pharaoh said, Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. And he standeth it out after many Warnings and foregoing Judgments. And he doth not stand alone, but hath more Fellows in the World: Nehem. 9.29. They dealt proudly, and hearkened not to thy Commandments, but sinned against thy Iudgments, and withdrew the Shoulder, and hardened their Neck, and would not hear. Every Command of God, every Offer of Grace is a Message from God; To you is the Word of this Salvation sent, Acts 13.26. and it should be respected with as much Reverence as if an Angel himself were the Messenger: Only here is the Difference, God saith to Pharaoh, Let my People go: To us he saith, Let Sin go. It is pity he should have the Repulse. Sin will be as bad an Inmate to the Soul, as the Israelites were a Snare to Egypt ; they were fain to thrust them out at length, and were glad they could be so rid of them. I say, this is the Contest between God and his Creatures, whether Sin shall go or tarry; whether Christ shall be accepted or no? He sent Moses and Aaron to Pharaoh ; and he hath sent Prophets, Apostles, Pastors and Teachers to us. Let Idols, Images, and false Worship go; Swearing, Sabbath-breaking, Adultery, Murder, Disobedience to Parents, Lying, Covetousness, let it all go, there should not be an Hoof left. This is God's Message. Now if you will try it out, you shall see whose Word shall stand, God's or yours, Jer. 44.28. his Threatenings, or your vain and delusive Imaginations. If you put it to the Trial, you have more Boldness than an Angel; Jude 9. Yet Michael the Arch-Angel, when contending with the Devil, he disputed about the Body of Moses, durst not bring against him a railing Accusation. An Angel durst not use one passionate Word, and will you dare to set up other God's, to profane the Sabbath, to swear, lie, or be drunk, and to say we will not let these things go, let God say or do what he will to the contrary? The Contest on God's part is managed for a long time in a mild condescending way; He beseecheth his own Creature; Ier. 13.15, 16. Hear ye, and give Ear, be not proud, for the Lord hath spoken: Give Glory to the Lord your God, before he cause Darkness, and before your Feet stumble upon the dark Mountains; and while ye look for Light, he turn it into the Shadow of Death, and make it gross Darkness. Be not obstinate, it is better that you should take down the Stoutness of your Hearts, than that I should pull it down. Let me have the Glory of this Conquest voluntarily, I shall carry it at length: You dream of Happiness and Pleasure; alas▪ you cannot enjoy these vain Delights long: Come, leave them, and I will make you as happy as Heart can wish; but if not, take that that followeth, you will stumble into the Dungeon of Hell, and then be as miserable as Almightiness can make you. Job 9.4. He is wise in Heart, and mighty in Strength; whoever hardened himself against God, and prospered? You will never get the day of God; if you contend with him, there is nothing to be expected but Blows. You may indeed overcome him, but it is not by resisting, but stooping; a tender Heart overcometh him: Jer. 31.20. Is Ephraim my dear Son? is be a pleasant Child? for since I spake against him, I do earnestly remember him still; therefore my Bowels are troubled for him, I will surely have Mercy upon him, saith the Lord. And Isa. 57.18. I have seen his Ways, and will heal him; I will lead him also, and restore Comforts to him, and to his Mourners. But a hard Heart is no Match for God, it is ever foiled in the Enterprize; if they yield not to his Mercy, they are consumed by his Wrath. Pharaoh would contend with God, but found his Maker too hard for him at last. So Julian the Apostate. Ezek. 22.14. Can thy Heart endure, or can thy Hands be strong in the Days that I shall deal with thee? I the Lord have spoken it, and will do it. And 1 Cor. 10.22. Do we provoke the Lord to Iealousy? are we stronger than he? It is a foolish Contest, it ever endeth with our Destruction.

2. It is in itself the sorest of all Judgments: when other means are urged in vain, God giveth them up to Hardness of Heart; it is one of the Chains of Darkness, in which captive Souls are held unto eternal Judgment. A stormy Conscience, that lieth under the Power of perplexing despairing Fears, is not so bad as an hard Heart: They are both Chains of Darkness, Despair, and Obstinacy, as in the Devils; but in Men Despair may make way for Repentance. God hath them in the Briars, many are brought to Heaven by the Gates of Hell: God hath begun with them, but left these. Again, it will end in Despair; the Heart that is not sensible now, will then be sensible enough. We read of the Worm that never dieth, and the Fire that shall never be quenched, Mark 9.44. In Hell Men will remember, how every Sabbath God did stretch out the Arms of his Mercy to embrace them, and they would not; how Christ offered a Plaister of his own Heart's-blood to cure them, but they refused it, and made light of it; how the Holy Ghost put many good Motions into their Hearts, but they rejected these Thoughts, and would not be interrupted in their Ease and false Peace. O the deep Wounds and Stings these Thoughts will occasion when 'tis too late!

3. It never goeth alone, but bringeth other Judgments along with it. Pharaoh had Plague upon Plague. Zech. 7.12. They made their Hearts as an Adamant Stone, lest they should hear the Law, and the Words which the Lord of Hosts hath sent in his Spirit, by the former Prophets; therefore came a great Wrath from the Lord of Hosts ; more than ordinary Displeasure. So Prov. 29.1. He that being often reproved, hardeneth his Neck, shall suddenly be destroyed, and that without Remedy: They shall be destroyed; not afflicted only, and that without Remedy, there shall be none to help. And Rom. 2.5. After thy Hardness and impenitent Heart treasurest up unto thyself Wrath against the Day of Wrath, and Revelation of the righteous Judgment of God. God will harden his Heart against you, shut up his Bowels against you in your greatest Straits: when his Patience is quite spent, God will retaliate. Zech. 7.12, 13. They made their Hearts as an Adamant Stone, lest they should hear the Law, &c. Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of Hosts. There is a time when the stoutest-hearted Sinner, who careth least for God, shall stand in need of his Help, and would give the whole World for one favorable Look from God. But, O no! not a Glimpse, not the least Answer. God's Children meet with sad Suspensions sometimes; Cant. 5.6. I sought him, but I could not find him; I called him, but he gave me no Answer. He seemeth not to hear their Prayers, when they are deaf to his Counsels: He will make them sensible of their unkind ungracious treating of him.

4. It is the great hindrance in the spiritual Life; it depriveth you of Grace; the Spirit of God will not animate a stony Heart: A Body of Flesh is only fit to be animated with a living Soul; so the Heart of Flesh, or tender Heart, by the Spirit of God. Ezek. 11.19, 20. 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; that they may walk in my Statutes, and keep my Ordinances, and do them: and they shall be my People, and I will be their God. So Isa. 57.15. Thus saith the High and Lofty One, that inhabiteth Eternity, whose Name is Holy, I dwell in the High and Holy Place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite ones. There is God present with his Graces. God hath two Places of special Residence, the highest Heaven, and the humblest Heart. In the one is the Presence of his Glory, in the other of his Grace. When the Spirit is humbled and softened, it is a fit Pillow for God to rest on. The hard Heart hindereth us in Duty: 'It is an hard Heart that maketh our Work hard. If once the Will were gained, all things would be easy in Religion: Rom. 8.7. The carnal Mind is Enmity against God; for it is not subject to the Law of God, neither indeed can be. It is not subject to God, but averse from him.

VI. The Observations concerning this spiritual Malady.

1. With spiritual Hardness of Heart, there may be a natural and sinful Tenderness. Some Men have a natural Softness and Sweetness of Spirit, as to Commerce with Men, yea rather a faulty Easiness; yet they are very hard-hearted as to God: As Zedekiah, Jer. 38.5. The King is not he that can do anything against you. He was easily drawn by Company and evil Counsel. Usually it is so; an hard Heart is like Wax to the Devil, but as a Stone to God, hardened against Goodness, but exorable, and easy to be entreated by Sin and Satan. If the Devil do but whist, they find an irresistible Power in his Temptations. If carnal Men do but hold up the Finger, it is a strong Cord to draw them to Excess; the Looks and Speeches of the Harlot are enough to cause them to follow, though it be like an Ox to the Slaughter; Prov. 7.21, 22. With much fair Speech she caused him to yield; with the flattering of her Lips she forced him; he goeth after her straight-way, as an Ox to the Slaughter, or as a Fool to the Correction of the Stocks. God may plead and tell us of Grace and Glory, but we mind it not. A Diamond is not wrought upon but by its own Dust. On the contrary, Men may have a stout Heart in Dangers, that are very yielding and trembling in Point of Sins: Prov. 28.14. Happy is the Man that feareth always; but he that hardeneth his Heart, shall fall into Mischief. David could encounter Lions, Bears and Giants, yet in what a weeping humble Posture is he when he hath to do with God: It is good to be a Coward in Sin, pulling and weak-hearted as to any Contest with God.

2. Small Sins harden as well as great Sins; it is hard to say which most. It is confessed, for the present little Sins do not deaden and harden the Heart so much as great. As a Prick of a Pin maketh a Man start, but an heavy Blow stunneth him, and leaveth him dead for a while. David when he cut off the Lap of Saul 's Garment, and had some revengeful Intention against his Sovereign, he quickly perceived his Error; His Heart smote him, 1 Sam. 24.5. But when he committed the foul Sin of Adultery, he lay insensible for a long space of time. But on the other side, little Sins do by Degrees harden. Great Sins are apparent and liable to the Judgment of Conscience; but we neglect small Sins, and so a Custom groweth upon us, and we are insensibly hardened by our Carelessness and constant Neglect of our Souls. A Surfeit or violent Distemper maketh us run to the Physician; but when a Disease groweth upon us by degrees, it proveth mortal e're we regard it: Therefore we should make Conscience of daily Failings; Heb. 3.13. Exhort one another daily, while it is called, To day; lest any of you be hardened through the Deceitfulness of Sin. Great Falls, as they astonish us for the present, so they awaken Conscience afterwards, and so we regard that and other Sins: As when a great Sound hath awakened us out of a deep Sleep, we easily hear lesser Sounds: But Men slide into a carnal Frame of Heart unawares. Qui nunquam delirat, semper erit fatuus. We would never grow wise but for some notable Acts of Folly. Chrysostom saith, that we should be more watchful of small Sins than of great, Nature abhorreth these, but the other slide into us. A little Leak unespied, drowneth the Ship, as well as a great Breach. If we would look more to small Sins, so many great Mischiefs would not ensue.

3. Sins of Omission harden as well as Sins of Commission, yea sometimes more; a neglect of Duties, as well as the practice of gross Sins; because they use not the means whereby the Heart may be kept soft, and in a due Remembrance of God, and their Duty to him. An Instrument never so well in Tune, if it lie by, it soon groweth out of Kilter. In every Sin of Commission there is a Sin of Omission, but not the contrary. A Man may be civilly harmless, in offensive, and yet have a very hard Heart, if he hold no Communion with God, and neglect the means whereby the Heart may be kept tender. The Neglect of good Duties is a more general means of Destruction than the commission of Evil: Men are estranged from God by the neglect of the Word and Prayer; Psal. 14.4. They call not upon the Lord ; attend not upon the means of Grace with that Life and Seriousness they ought to do.

4. None are so confident of the Goodness of their Hearts, as those that have an hard Heart: For the more any spiritual Disease increaseth upon us, the less it is felt. There is Hope whilst there is some complaining of Sin, that there is some Tenderness left. The hardest Heart must needs be the most confident, because they use no Recollection and Reflection upon themselves; Ier. 8.6. No Man repented him of his Wickedness, saying, What have I done? What am I, what have I done? Yea they slight their Danger, take up every vain Pretence and Allegation to maintain their carnal Peace and Quiet: Deut. 29.19. And it come to pass, when he heareth the Words of this Curse, that he bless himself in his Heart, saying, I shall have Peace, though I walk in the Imagination of my Heart, to add Drunkenness to Thirst. The Lord will yet spare him, &c. Broken-hearted Christians are sensible of the Holiness of God, and what an hard matter it is to hold Communion with him, and observe their own Weakness and Unworthiness; and therefore they complain of the Badness of their Hearts, that there is no greater bent towards God, and are always suspicious of their spiritual Condition.

5. Hardness of Heart is most apt to creep upon us in times of Ease and Prosperity: Solomon saith, Prov. 1.32. The Prosperity of Fools shall destroy them. And Rom. 2.4, 5. Despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering; not knowing that the Goodness of God leadeth thee to Repentance? But after thy Hardness and impenitent Heart, treasurest up unto thyself Wrath against the Day of Wrath. Usually in the times of God's Goodness and Patience, Men are besotted with the Pleasures of the Flesh, and then lose their Feeling: Nothing bringeth a Brawn upon the Heart so much as Sensuality, and an inordinate Use of the Creatures; it taketh away the Heart: and usually in a prosperous Condition Men grow sensual and careless. Pharaoh himself, when under the Rod, could speak as good Words as another; but when he was well at Ease, then his Hardness returned upon him. As Metal in the Furnace is very yielding and melting, capable of any Impression; but out of the Furnace it returneth to its wonted Firmness and Consistency. The greatest Plague was upon his Heart when he wanted other Plagues. Men do well in their Wickedness, enjoy themselves with Comfort, and then fear nothing. We see in the brute Creatures, when they are in good Plight, they grow more fierce; so doth Man that aboundeth in Ease and Pleasure, his worldly Happiness maketh the Heart gross and senseless. We had need to take heed of an hard Heart at all times, but especially when we are like to be corrupted with Ease and Pleasure. A sensual Heart will be senseless.

6. Hardness of Heart is a grievous Sin at all times, but then most sinful, when most unseasonable; for Time is an aggravating Circumstance in all things, so in this. Now when is it unseasonable? In times of Judgment, and times of Gospel-Grace.

(1.) In times of Judgment: 2 Chron. 28.22. In the time of his Distress did he trespass yet more against the Lord: This is that King Ahaz! There is a Brand set on him. Certainly the Times we live in are extraordinary Times; we have seen many Changes and great Effects of God's Anger for Sin; we have now many spiritual Judgments upon us, Error and Blasphemy, great Divisions and Breaches among God's People, and Scandals of them that profess the Gospel. An hard Heart now is most unsuitable, it is like a Garland of Rose-buds in a Day of Mourning. Clearly upon some the Stroaks of God's Providence have lighted very sore; if they shall add Hardness of Heart to their other Plagues, who will pity them? When all the Corrections of an angry God cannot draw any sensible and serious Thoughts from them, how sad is this! I tell you, Christians, it looketh like Hell, to continue Sinning under Suffering, and to be obstinate against God, and the Counsels of his Grace for your Salvation; it speaketh much of a spiritual Plague added to temporal Judgments. If we did persuade you to a Party only, it were more excusable; but when we press you to come to Christ, and you still remain obstinate and hardhearted, this is sad! If the Ministry were only used as a State-Engine to engage you in such a Faction and Design, you might have something to plead for yourselves. Pardon me for dealing thus freely with you, we are Debtors to all, Rom. 1.14. Would you be troubled if the Base should rise against the Honorable? it were a Judgment certainly; but what are you to God? Poor base Worms! will you contend with your Maker? You would complain of it as an heavy Burden, and strange Inversion of all States and Conditions, if Men of mean and low Fortunes should be at the Top, and have Power and Domination over the ancient Gentry and Nobility of the Land. Be it so, but I would have you to consider in the mean time, what an horrible Presumption it is, and how God may take it, that you stout it out against the Fear of God: Alas! there is a greater Distance between you and him, than between you and your Fellow-Creatures: For you to contest it with God! to swagger it and outbrave his Ordinances! to contend with his Spirit! how may God complain of this, if it be so grievous to you to be outbraved by your Fellow-Creatures?

(2.) Times of Light and great Gospel-Grace. An hard Heart in Gospel-Days is the very Reproach of Ordinances. Many think the Ministry and Ordinances useless things; why? because there is so little Success. You make them useless, and then there will not want those that decry them apace. 2 Cor. 6.1, 2. We then, as Workers together with him, beseech you also, that ye receive not the Grace of God in vain: for he saith, I have heard thee in a time accepted, and in the Day of Salvation have I succor'd thee: Behold now is the accepted time, behold now is the Day of Salvation. An heard Heart should be a thing now quite out of Fashion. In a time of Ignorance, or a time of Restraint of Preaching, when Visions are not open, or under a dead sleepy Ministry, God might dispense with what he will not under a clear Discovery of his Will. But now when the Doctrine of the Gospel is so clearly opened, and Christ so freely tendered, now to be estranged from the Fear of God, is as unsuitable as if we should revert to the Fashions of Barbarism, or those kind of Clothes or Dresses which our Ancestors wore, before they were reduced to this Pitch of Civility whereunto we are now arrived. You would laugh at Garments of an antique Fashion; and if the Gallants of the Age should put on the Dress of Adam, or be clothed with Skins newly taken from the Beasts offered in Sacrifice: A blind Mind and a sottish obstinate Heart is more uncomely in the Eye of God. Will you be Strangers in Israel, and lose the Blessings of the times by refusing the stricter ways of God?

7. Hardness of Heart groweth and increaseth on us more and more, if we let it alone; Zech. 7.11.12. But they refused to hearken, and pulled away the Shoulder, and s • opped their Ears, that they should not hear. Yea, they made their Hearts as an Adamant Stone, lest they should hear the Law, and the Words which the Lord of Hosts hath sent in his Spirit by the 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 Judgment 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. Zacchaeus, Luke 19.6. he made haste, and came down, and received him joyfully. Peter and Andrew, Mark 4.20. They straightway 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 knowledge 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 mayest be poisoned and dead before the Antidote comes.

SERMON III.

Use 1. OF Trial. Is this our State? Take the two Properties to judge 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 ar • fair, my Love; behold thou art fair, thou hast Doves Eyes. As Doves peck, and look u • 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 f • 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 B •• ds of Love. Esther 6.3. What Honor and Dignity hath been done to Mordeca • for 〈◊〉 ? 2 Sam. 7.2. Th •• 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 Raim ••• ▪ 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 straitened 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 recall 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 explicit Thoughts of God. Job doth not say, the Sabaeans and the Chaldee •• 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, Joshua 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.

1. What Law-work hath been wrought on you? what shakings of Heart, and feeling of the Powers of the World to come? Have you been roused and startled out of your natural Condition? Many will assent to this Truth, that all are miserable by Nature: But wast thou ever sensible that this was thy Case, and accordingly affected? Wert thou ever feelingly convinced of thy Misery? Otherwise we do but learn these things, as a Parrot learneth them by rote. What feeling have you of your cursed Estate by Nature? Have you had any Experience of the Terrors of the Lord? You know the Misery of Man by Nature, but have you ever felt it?

2. What Gospel-work hath been wrought on you? what Taste have you had of the good Word of God? what Experience of the Efficacy of the Spirit? 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious.

3 dly. Insensible of the State of the Soul; they never look after it. If the Body feel but the scratch of a Pin, or want but a Night's sleep, we complain presently; but the poor Soul, though oppressed with Lusts, and unfit for Duties, is never minded nor regarded, and they have no heart to pray for a Release out of that spiritual Judgment. To own the Plague of our own Hearts, argueth Tenderness: 1 Kings 8.38.— which shall know every Man the Plague of his own Heart. When we complain of Lusts more than Fevers, and indisposition of Soul more than weakness of Body, the languishing of Grace more than an outward Consumption, the Stone in the Heart more than the Stone in the Bladder and Kidneys. We find Ephraim bemoaning himself, being ill at ease for an untoward Heart; Ier. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke. Did you ever complain of the hardness of your Heart, and lay it before God? Do you not bemoan your spiritual Distempers, when lazy and backward? Where is your Relish for the Word? your Delight in spiritual things? Isa. 63.17. O Lord, why hast thou made us to err from thy Ways, and hardened our Heart from thy Fear?

Secondly ; A hard Heart is inflexible. That will be known, where it is more gross.

1. By a refusal of the Word, when Men will not give God the hearing. Zech. 7.11, 12. But they refused to hearken, and pulled away the Shoulder, and stopped their Ears, that they should not hear: Yea, they made their Hearts as an Adamant Stone, lest they should hear the Law, and the Words which the Lord of Hosts hath sent in his Spirit by the former Prophets. They refused to hear, either to vouchsafe their Presence or Attention. Acts 13.46. Ye put it from you, and judge yourselves unworthy of eternal Life. The Case is clear in these, whenas to others it is doubtful; what needeth more dispute in the matter?

2. By an Unteachableness, so as not to apprehend ought that is spiritual. To be ignorant is one thing, to be unteachable is another. Ezek. 12.2. Son of Man, thou dwellest in the midst of a rebellious House, which have Eyes to see, and see not; they have Ears to hear, and hear not: for they are a rebellious House. Acts 28.26. Go unto this People, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. They do not see what they do see; they have no spiritual discerning, though a grammatical Knowledge: Job 5.14. They meet with Darkness in the Day-time, and grope in the Noon-day as in the Night. They are simple in the midst of rational Advantages; as the Disciples, Luke 24.16. Their Eyes were bolden, that they should not know him. They see the general Truth, but make no Application. When a Man is shown a thing, and he minds it not, but his Mind is on another Object, that Man may be said to see and not to see, because he doth not regard it. Or a Man that hath a Matter come before him, he heareth it, but his Mind being otherwise employed, he regardeth it not; in which sense he may be said to hear, and not to hear. Not to apply, is not to regard: in seeing rationally and literally, he doth not see spiritually, with any Life and Power. There is a literal Knowledge, and there is a spiritual Knowledge; the literal Knowledge is that which the hard Heart may have. It is said, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the living God; not in Tables of Stone, but in the fleshly Tables of the Heart. It is an Allusion to the Law of Moses ; consider it in the Letter, as separated from the Spirit, and only as a Law written in Stone, wherein there is a naked Direction of Life, but no Power: so a stony Heart may see, but in seeing they see not. But the Spirit of Christ writeth it on the Mind and Heart, and maketh the Heart docile and tractible; Rom. 7.6. That we should serve in newness of Spirit, and not in the oldness of the Letter. The Letter of the Law only manifested Duty, but gave no Power to perform it; it discovered Corruption, but gave no Strength to subdue it; it was written in Tables of Stone, to show the hardness of Man's Heart. But now the Law, when it cometh in upon us with a spiritual Light, softeneth and strengtheneth the Heart, and maketh it docible and pliable to God's Counsel.

3. By an unwillingness to be admonished in public or private; if in public, the greater the Evil. Private Admonition is a kind of Charge, a closer Application. To storm against private Admonition, argueth an ill Spirit, when Men are loath to be disturbed in the ways of Sin. But much more against public Admonition, where the Application ariseth not so much from a personal Charge, as from their own Consciences. When Men cannot endure sound Doctrine, it is a dangerous Crisis, that which the Prophet Jeremiah speaketh of, chap. 6.10. To whom shall I speak and give warning, that they may hear? Behold, their Ear is uncircumcised, and they cannot hearken; behold, the Word of the Lord is unto them a Reproach, they have no delight in it. Surely Men delight in Satan's Arms, when they are loath to be plucked from thence: Satan hath made his Nest there, and is loath to be disturbed. 2 Sam. 23.6, 7. But the Sons of Belial shall be all of them as Thorns thrust away, because they cannot be taken with hands. But the Man that shall touch them, must be fenced with Iron, and the Staff of a Spear. The Sons of Belial are compared to Thorns that cannot be touched with hands, but rend and tear those that meddle with them. Men are angry that they cannot quietly enjoy their Lusts. Plausible Strains are very suitable to a carnal Heart, or tame Lectures of contemplative Divinity; but sound Doctrine that rendeth and teareth the Conscience, is not endured.

4. By scoffing at the Word. The Chair of the Scorner is a Preferment in Sin. Psal. 1.1. Blessed is the Man that walketh not in the Counsel of the Ungodly, nor standeth in the Way of Sinners, nor sitteth in the Seat of the Scornful. Jer. 23.34 to 39. And as for the Prophet, and the Priest, and the People that shall say, The Burden of the Lord, I will even punish that Man and his House. Thus shall ye say everyone to his Neighbor, and everyone to his Brother, What hath the Lord answered? and what hath the Lord spoken? And the Burden of the Lord shall ye mention no more, for every Man's Word shall be his Burden; for ye have perverted the Words of the living God, of the Lord of Hosts our God, &c. The Prophets used to begin their Prophecies with the Burden of the Lord ; and they would in mockery demand, What Burden they had from the Lord for them? Now shall we hear again of the Burden of the Lord. Saith God, Every Man's Word shall be his Burden ; that is, you shall dearly pay for this scoffing Language, your Words shall be your Burden. But these Marks may not be close enough, let me propound other things.

(1.) Did you ever lay down the Buckler before God, and say, I have done foolishly, I will do so no more? Were you ever feelingly convinced, and your Lusts powerfully subdued? Did you ever say as Paul, Acts 9.6. Lord, what wilt thou have me to do? Every Man carrieth on his Opposition against God, till he be brought to yield by a mighty Spirit breaking in upon him. When were the Wings broken, that you could fly no longer? the Will subdued, that you said, Lord, I have too long stouted it out against thee, so that you were willing to be at peace with God? Isa. 27.5. Let him take hold of my Strength, that he may make peace with me, and he shall make peace with me. Were you ever forced to cry Quarter? Didst thou ever apprehend God ready to smite and give Fire upon thee, and then in a submissive Posture didst entreat him to stay his Hand?

(2.) What Effect hath the Word upon you? Isa. 66.2. To this Man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word. It is a great part of Sensibleness to tremble at the Word. What meltings and yieldings of Heart do you express? Doth it put you upon recourse to God? 2 Chron. 34.27. Because thine Heart was tender, and thou didst humble thyself before God, when thou heardest his Words against this Place, and against the Inhabitants thereof, and humbledst thyself before me, and didst rent thy Clothes, and weep before me, I have even heard thee, saith the Lord. Didst thou ever humble thyself before the Lord, to clear up Matters between God and thy Soul, and to get thy Doubts resolved, and thy Lusts mortified?

(3.) What pliableness has there been in thee to the Holy Ghost's Motions? A Man that hath a tender Heart, yieldeth to the Motions of the Holy Spirit: Psal. 27.8. When thou saidst, Seek ye my Face; my Heart said unto thee, Thy Face, Lord, will I seek. There is a quick Echo to God's Voice. Isa. 6.8. I heard the Voice of the Lord saying, Whom shall I send? and who will go for us? Then said I, Here I am, send me. There is not only a readiness to obey, but he offers himself to the Work. When we grow lazy and backward in holy things, and hang off, it is a high degree of hardness of Heart.

Use 2. Exhortation.

1. To press us to beware of hardness of Heart. It is a grievous Sin. I shall use three Arguments.

(1.) It depriveth you of Grace. See before, pag. 507.

(2.) It unfitteth you for Duty, while we are under the power of it. An hard Heart is forced and superstitious. With what Coldness and Formality did David pray, during the suspension of God's Grace? We come into God's Presence with great Backwardness and Reluctancy, while we are under the power of a hard Heart.

(3.) It fitteth for Judgment. The Heart groweth harder and harder, and the Mind blinder and blinder, till it be cast into an utter Indisposition and Impossibility of Repentance. Hardness of Heart turns a Man into a Beast, nay into a Devil; and according to our Sin, so is God's Wrath: Rom. 3.5. After thy Hardness and impenitent Heart, thou treasurest up unto thyself Wrath against the Day of Wrath, and Revelation of the righteous Judgment of God.

2. To press us to come out of this evil Frame of Spirit. Arguments.

(1.) As long as the Heart is hard, you are very remote from the Comforts of the Gospel. Christ came to heal the broken-hearted, Luke 4.18. So Matth. 9.12, 13. They that be whole, need not the Physician, but they that are sick. I came not to call the Righteous, but Sinners to Repentance. You are full of Sin, but not sick; as a Toad is full of Poison, but the Toad is not sick, because it is natural to him. Will a Physician go about to cure a Toad? Men lie under a great weight of Sin, yet they sleep, and eat, and drink, and trade, and look as well as ever, feel no Pain, nor anything to trouble them. These Men have no Need and Will to be cured, and of all Men are most properly said to be dead in Trespasses and Sins; they neither break an hour's sleep, nor abate one drachm of their carnal Delights, but are Heart-whole. The Physician hath no desire to meddle with them that will not take what he prescribeth; as carnal Men will not submit themselves to God's Directions.

(2.) You are very remote from the Work of the Gospel. As God maketh a way for his Anger, so he maketh a way for his Mercy and Grace. The Heart is fitted and prepared for the Spirit's Residence. It is softened before it is quickened. Ezek. 36.26, 27. I will take away the stony Heart out of your Flesh, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Iudgments and do them. The vital Spirit is not infused, till the Body be organized and formed. God made Adam out of the Dust of the Ground, and then breathed into him the Breath of Life. The Spirit of Grace coming into the tender Heart, maketh way for itself.

Now for the Cure of it I will recommend unto you two Means, two Graces, and two Ordinances.

First ; Two Means, Light and Love.

1 st. Light. Jer. 31.19. Surely after that I turned, I repented; and after that I was instructed, I smote upon my Thigh: I was ashamed, yea even confounded, because I did bear the Reproach of my Youth. Men that know not the Nature and Danger of Sin, are little troubled about it. Where there is no Knowledge, there is little Conscience. When the Troops of Syria were smitten with Blindness, they were easily led into the midst of their Enemies, 2 Kings 6.18, 19. And when they thought themselves at Dothan, they were in Samaria. Ignorance, because it is not always accompanied with gross Acts, is little thought of; but it is a bloody Sin: If Men did know God and themselves more, they could not be satisfied with their Condition. Ignorance is the greatest cause of hardening.

2 dly. Love. I do not consider it as a Grace, but as an Argument to melt the Soul. It is a forcible Argument, and a kindly Argument.

1. It is a forcible Argument. Saul relented when David had an advantage against him, and spared him in the Cave; 1 Sam. 24.16, 17. Saul lift up his Voice and wept; and he said to David, Thou art more righteous than I; for thou hast rewarded me Good, whereas I have rewarded thee Evil. To make the Heart relent, it is good to study God's Kindness, not only how he hath spared us, but how he hath blessed us.

(1.) For temporal Mercies, Creation and Providence. For the Mercies of Creation. We all condemn the Rebellion of Absalom for rising against his Father. God made us out of nothing; none so much a Father as God, and yet we rebel against him. If we had lost a Limb, an Eye, a Tooth, or an Arm, would we injure him that could restore us these things? God gave them to us at first, how should the Thoughts of this soften our Hearts? Then for the Mercies of Providence: Nathan mentions God's Mercies to David to humble him; 2 Sam. 12.7, 8, 9. I anointed thee King over Israel, and I 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? It is God that feedeth and maintaineth you, and preserveth you. Men stand upon their Honor in the World, to be true to their Interest, not to be unthankful to their Preservers. Now God giveth us Life and Breath, and all things. You value these things when they are given you by Men, much more should you when they are given you by God. Is Water the worse because it cometh from the Fountain, and not from the Cistern? Water is purer in the Fountain. We have more Reason to value Mercies when they come from God, that so great a Majesty should look after you! Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth. That God that standeth not in need of you, as Man doth of the meanest! that God whom you have offended, whose Favor you are so much concerned about! In a small Gift from a King, the Favor is valued: we are continually fed and maintained at the Expence and Care of his Providence.

(2.) For spiritual Mercies, they melt the Heart. What great Love Christ shown in the Business of our Salvation, what he left, what he suffered, what he purchased. 1. What he left. That Love that is accompanied with Self-denial, is accounted the highest: how many Degrees did the Sun of Righteousness go back? 〈 in non-Latin alphabet 〉 , Phil. 2.8. He humbled, or emptied, himself. There was a Vail upon his Godhead: when he was rich, for our sakes he became poor, 2 Cor. 8.9. In the Fulness of the Godhead he abstained from the Use of it. Did Christ leave Heaven, and wilt not thou leave thy Lusts? Was he made the Son of Man, and wilt not thou be made the Son of God? It was his Abasement, but it is our Advancement. 2. What he suffered. We are more affected with what Men suffer for us, than with what they do for us. Cubitum sin • manu; To show the Stump of the Arm where the Hand was lost, was an effectual Plea; Zech. 12.10. They shall look upon me whom they have pierced; and they shall mourn for him, as one mourneth for his only Son, and be in Bitterness for him, as one that is in Bitterness for his First-born. Sin doth most affect the Heart, when we consider the Wrong done to Christ by it. Amor doloris causa ; the more a Man loveth another, or apprehends that he is loved of him, the more he is grieved, that he hath any way injured him. Your Sins strike at Christ, and have pierced him; shall not your Hearts be pierced, when his Head was pierced with Thorns, his Hands and Feet with Nails, his Heart with Sorrows? Can you look upon Golgotha with dry Eyes, and a careless stupid Heart? Think that you heard Christ say, Behold, is any Sorrow like to my Sorrow? Will you still go on in your Rebellion against me? Is all nothing, all that I have done and suffered for you? 3. What he purchased for us: He gave himself a Ransom and Price, a Ransom to free us from Death and Hell. We would love a Man that should get a Pardon for our Lives when we are condemned to die. 1 Thess. 1.10. Even Jesus, who delivered us from the Wrath to come. There was never any such Wrath past or present, it is a thing to come, when he shall stir up all his Wrath: And a Price to purchase for us the Favor of God, and our eternal Abode with him in Heaven. Heaven is called the purchased Possession, Ephes. 1.14. If we were to be annihilated, or to spend our time in some obscure Place, it were Mercy; but to be forever with the Lord, and to be filled up with God, who can express the Greatness of this Mercy? And all this is freely offered to you in the Gospel. Things that concern us, affect us; and therefore surely this should melt the Heart; Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God. What! shall not Mercy prevail? Joel 2.13. And rent your Heart, and not your Garments, and turn unto the Lord your God; for he is gracious and merciful, slow to Anger, and of great Kindness, and repenteth him of the Evil. Surely God's Graciousness and Readiness to receive returning Sinners, should work upon us. An Hammer will easily break an hard Stone against a soft Bed; but if it be laid on an hard solid Body, that will not give way underneath; strike as hard as you will, it is kept from breaking: so smite thy Soul on the Gospel, Hell and Damnation may be the Hammer; but then lay thy Soul upon the Gospel and Gospel-Considerations, then it breaketh all to shatters. Strike thy Soul with the Blows of God's Wrath against the Law, and it resists still; all doth but make us desperate: but now remember the Mercies of the Lord, how freely he inviteth returning Sinners, and this breaks the Heart to pieces.

2. It is a kindly Argument; the Heart is not till then kindly humbled for Sin as Sin. An apprehension of Wrath is one thing, godly Sorrow is another thing; the former is necessary, but not enough. 2 Kings 22.19. Because thine Heart was tender, and thou hast humbled thyself before the Lord, when thou heardest 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. Threatenings 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 hardened. Mark 8.17. Why reason ye because ye have no Bread? Perceive ye not yet, neither understand? Have ye your Heart yet hardened? 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 senseless, 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 persuadeth 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 Favor 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 thoroughly 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 hardened our Heart from 〈◊〉 Fear? Fear argueth a constant sense of God's Presence, and a deep respect to him, so as that we are loath 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 always; but he that hardeneth 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 hardeneth his Heart? He that feareth always. Carelessness 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 Words of the Law, that he rent his Clothes. And ver. 27. Because thine Heart was tender, and thou didst humble thyself before God, when thou heardest his Words 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 Word 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 Breakings, 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 practice 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 labor 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 will fret, and soak in more and more.

4. Use frequent Recollection, and communing with your Hearts. Man hath Reason, and can talk with himself. God that cannot err, surveyed every Day's Work, and found it good. Cast up your Account at the foot of every Page: he that runneth in Debt, and never casteth up his Accounts, will sink at last. A Man is insensibly hardened for want of searching and ransacking his Conscience; there is no serious Repentance with it: Lam. 3.40. Let us search and try our Ways, and turn again to the Lord. God will search you, if you leave the Work to him.

5. Improve Afflictions. It is a Means God hath appointed to shake us out of our Security. We are apt to be lulled asleep with the Delights and Pleasures of Sin, till we feel the sharp Rod of Afflictions. 2 Chron. 28.22. And in the time of his Distress did he trespass yet more against the Lord: This is that King Ahaz. They are Monsters of Nature, and hopeless Wretches, that are not reclaimed by Afflictions: God sets a Brand on Ahaz ; like a dogged Servant that will not stir, beat him never so much. Unprofitableness under the Rod is an ill Presage. In Hell Sinners are always suffering, and always sinning.

6. Beware of those things which are both Steps unto, and Causes of hardness of Heart: for one Degree is the cause of another; as when Sin is committed without Remorse, and swallowed without Grief.

7. Beware of extenuating Sin, of having less Thoughts of it, and being less troubled about it. At first it seemed a horrible thing, a Burden too heavy for us; but afterwards it grows less light, and the Heart more insensible, and Sin more delightful. The Burden of Sin increaseth in the Children of God, as Light and Acquaintance with God increaseth: that which they made nothing of at first, groweth very heavy.

8. Keep Grace in a constant Exercise. Let the Fire be kept always in that came down from Heaven: 2 Tim. 1.6. Wherefore I put thee in remembrance, that thou stir up the Gift of God that is in thee.

9. Frequent the Society of God's People. Want of care of our Company is a great Fault; for Company hardeneth in Sin, or humbleth. The very Example of God's People will be a great help to you, how tender they are, how watchful, what meltings of Heart they have in Prayer, how they make conscience of the least Sin, how they complain of themselves, O what a hard Heart have I! Coals lying together, keep Fire. This is a means to keep us tender. Heb. 3.13. But exhort one another daily, while it is called, To Day; lest any of you be hardened through the Deceitfulness of Sin.

SERMON I.

I Have spoken of hardness of Heart as it is proper to Man. I shall now speak of that Judicial Hardness which is inflicted by God; a notable Instance whereof we have in Pharaoh, that was raised up, that God might in him make his Power known; that is, he was born into the World, and advanced to Royal Dignity, that the World may know what God can do against an obstinate contradicting Creature. And accordingly it is applied by the Apostle, Rom. 9.17. For the Scripture saith unto Pharaoh, Even for this same Purpose have I raised thee up, that I might show my Power in thee, and that my Name might be declared throughout all the Earth. Therefore it is an Instance worth the viewing.

In this place God acquainteth Moses of it aforehand, to fortify him against all Discouragements: he was to deal with an obstinate Creature, but it was that which God had foreseen, and fore-decreed. I will harden his Heart, that he shall not let my People go.

The Point or Head of Doctrine, is, God's hardening of Sinners. You may take it in the form of a Proposition, for the help of the weakest.

Doct. God himself hath an Hand in the hardening of obstinate Sinners.

About fourteen times is the Hardness of Pharaoh 's Heart spoken of; and thrice it is said, he hardened his own Heart. Exod. 8.15. When Pharaoh saw that there was respite, he hardened his Heart, and hearkened not unto them, as the Lord had said. So ver. 32. And Pharaoh hardened his Heart at that time also, neither would he let the People go. And again, chap. 9.34. And when Pharaoh saw that the Rain, and the Hail; and the Thunders were ceased, he sinned yet more, and hardened his Heart, he and all his Servants. In all the other places it is ascribed to God himself. Man hardeneth, and then God hardeneth. When God blindeth a Man, he first closeth his own Eyes; and when God hardeneth a Man, he first contracteth a Brawn and Stiffness upon his own Heart. Pharaoh in hardening himself, is charged with two things; slighting of the Judgment, chap. 7.23. And Pharaoh turned and went into his House, neither did he set his Heart to this also: And contempt of the Threatning, chap. 8.15. He hardened his Heart, and hearkened not unto them, as the Lord had said. And the very same thing also is said to be of God, chap. 7.13. He hardened Pharaoh 's Heart, that he hearkened not unto them, as the Lord had said.

For the clearing of this, I shall,

• I. Give you some Observations from the Story.
• II. Shew you how God hardeneth▪
• III. The Causes of it▪

I. I shall give you some general Observations from the Story: for in the Story of Pharaoh we have the exact Platform of an hard Heart.

1. Between the hard Heart and God there is an actual Contest, who shall have the better. The Parties contesting are God and Pharaoh.

[See the first Sermon on Mark 3.5. pag. 506.]

2. The Sin that hardened Pharaoh, and put him upon this Contest, was Covetousness and Interest of State. Jacob 's seventy Souls, that he brought down to Egypt, were grown to six hundred thousand fighting Men, besides Children: and to • et such a Company of Men go, whom they used as Slaves, besides the Prey of their Herds and Flocks, seemed hard to Pharaoh. Which is not only an Item to Magistrates, to retain nothing which God hateth out of Interest and Reason of State, but also to private Christians. Whatever of Gain and Advantage we may fancy in Sin, it will at length prove a certain Loss. If God send a Message for our right Eye, we must pluck it out; or for our right Hand, we must cut it off. It is dangerous to deny God anything. If he demand Israel, and all the Flocks and Herds, let them go; the sweetest Interests, the dearest Pleasures, the most gainful Employments, if they are unlawful, let them go. There is an usual Contest between Interest and Duty, between Pleasure and Obedience, between Profit and the Command; but it is better our own Faith should give the Command, the Victory, than God's Power: 1 Joh. 5.4. This is the Victory that overcomes the World, even our Faith. He had before spoken of keeping the Commandments, ver. 3. and presently he speaketh of Victory over the World. The World is the great Enemy of the Commandments; and till it be overcome, a Christian can have no Comfort, but still be contesting with God, as Pharaoh was, and slighting every Message.

3. This Contest on Pharaoh 's part is managed with slightings and contempt of God, on God's part with Mercy and Condescension. On Pharaoh 's part with slightings and contempt of God; Exod. 5.2. And Pharaoh said, Who is the Lord, that I should obey his Voice, to let Israel go? I know not the Lord, neither will I let Israel go. Words of profane Contempt! Who is the Lord? as if he should say, Am not I King of Egypt? Who is my Peer, much less my Superior, and my Lord? I know not the Lord. Ere God hath done with Pharaoh, he shall know him to the purpose. Mark the Words, I know not ; and then, I will not. Hardness is the usual effect of Blindness. Errors of Mind go on to Errors of Heart. I will not know, I will not hear of it, I care not for such a Duty, nor will I weigh or consider what is God's Will concerning me. The Eye affecteth the Heart; Pharaoh did not consider what it was to deal with God, and then doubleth the Burdens of the Israelites. But now on God's part it is managed with Sweetness and Kindness. God from the beginning foreknew the Hardness of Pharaoh 's Heart, and therefore might have swept him away of a sudden, but he giveth him frequent Warnings and Convictions. He would have Men convinced e're they are punished. Foregoing Mercy showeth the Righteousness of ensuing Wrath. In all the progress of the Story the first Miracles were before him, the next upon him. And every Judgment is threatened before it be executed; God telleth what he would do to warn Pharaoh. In one Plague it is notable, that God doth not only threaten the Judgment, but sendeth a gracious Warning, to bid him take his Cattle out of the Fields; Exod. 9.19. Send therefore now, and gather thy Cattle, and all that thou hast in the Field; for upon every Man and Beast which shall be found in the Field, and shall not be brought home, the Hail shall come down upon them, and they shall die. To show that God delighteth not in the Ruin and Destruction of the Creature, and to make Pharaoh the more liable to Condemnation, and to spare such among the Egyptians as had some Fear of God remaining in them; but chiefly to harden Pharaoh the more; Exod. 10.1. And the Lord said unto Moses, Go in unto Pharaoh, for I have hardened his Heart, and the Heart of his Servants, that I might show these my Signs before him. Moses might say, Lord, therefore let me never go to Pharaoh: but saith God, Go in unto him, for I have hardened his Heart. God continueth the Means, though he denieth Grace: and the Wicked must be admonished, though they will not be reformed. In the hardening of Sinners, God usually observeth this Course; by Mercies, and the Me • ns of Grace, they are convinced and hardened at the same time: there is still new matter of glorifying God, and hardening the Creature.

4. The first Plague on Pharaoh 's Heart is Delusion. Moses worketh Miracles, turneth Aaron 's Rod into a Serpent, Rivers into Blood, bringeth Frogs, and the Magicians still do the same; God permitteth these Magical Impostures, to leave Pharaoh in his willful Error. It is probable that what the Magicians did was not real, but a mere Delusion of the Senses; but the Lord doth not discover the Cheat, because his present Aim was, not to shame Satan, but to harden Pharaoh ; therefore he suffered the Devil to imitate the true Miracles without Discovery. It is sad, when Men choose false Teachers to themselves, and God suffereth them to be blinded: Hosea 4.17. Ephraim is joined to Idols, let him alone. They may have some Parts, plausible Elocution, Gifts of Prayer; there may be common Effects wrought by them; these things blind Men, and their Hearts are set upon Familism and Antinomianism, let them alone. Exod. 7.22. The Magicians of Egypt did so with their Inchantments, and Pharaoh' s Heart was hardened. This was one means of hardening his Heart, the Magicians wrought the same Miracles that Moses and Aaron did. God suffereth Men to be hardened by their own Choice.

5. God was not wanting to give Pharaoh sufficient means of Conviction. The Magicians turned their Rods into Serpents, but Aaron 's Rod swallowed up their Rods, Exod. 7.12. Which showeth God's supereminent Power. They could not deliver him from the Frogs, though they could bring Frogs. God may suffer the Devil to add to the Judgment, but to relieve them is an Act of Mercy: the Magicians could add to the Plagues, but they could not deliver him from them; the Devil can sooner bring a Plague than remove it. This was warning enough, there was Difficulty enough to harden them, and Light enough to convince them. Again, the Magicians were non-plust in their Art: Exod. 8.18. And the Magicians did so with their Inchantments to bring forth Lice, but they could not. They sought to bring forth Lice, and could not, being hindered by God's Will. They that could bring forth Frogs, could not bring forth Lice; the greater the Possibility, the more are the Magicians abashed; this was an easy Miracle. All Colour of Excuse is taken away from Pharaoh: they confess, This is the Finger of God, Exod. 8.19. and yet Pharaoh 's Heart was hardened; as many will not be won to the Truth by the Confession of those that led them into the Mistake. Nay, afterwards the Magicians themselves were smitten with Boils; Exod. 9.11, 12. And the Magicians could not stand before Moses, because of the Boils; for the Boil was upon the Magicians, and upon all the Egyptians. And the Lord hardened the Heart of Pharaoh, and he hearkened not unto them. If the hard Heart go to Hell, it is not for want of Light, but Grace We may wonder as much at the Success, as at the Plagues: To what a Height of Obstinacy will Man come, if he be let alone to Plagues? for all this while Pharaoh 's Heart was hardened.

6. Observe in one of the Plagues Israel might have stolen away, whether Pharaoh would or no; Exod. 10.22, 23. And Moses stretched forth his Hand towards Heaven, and there was a thick Darkness in all the Land of Egypt three Days: They saw not one another, neither rose any from his Place for three Days; but all the Children of Israel had Light in their Dwellings. They were not only deprived of the Light of Heaven, but of Candles and Torches; the Air was condensed with thick Clouds, and the Mists and Vapors so thick, that they would easily have damped them, and put them out again. Now whilst they were under the Power of three Days Darkness, the Israelites might have stolen away, and have gone three Days Journey in the Wilderness before they could have made any Pursuit; but God had more Miracles to be done. When he hath to do with a hard Heart, he will not steal out of the Field, but go away with Honor and Triumph. This was to be a public Instance, and for Intimation to the World: 1 Sam. 6.6. Wherefore then do ye harden your Hearts, as the Egyptians and Pharaoh hardened 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 entreat 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 showeth 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 hardened 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 loath 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 myself in the House of Rimmon; when I bow myself 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 thyself; 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 sour 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 hardened 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 show of Goodness, at least at sometimes, who yet are little the better, and their Condition nothing the better; it proveth a great Snare and Neck • break to them; its Unfoundness is presently seen in its Unconstancy.

10. The last News that we hear of hardening Pharaoh 's Heart, was a little before his Destruction; Exod. 14.8. And the Lord hardened 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 hardened, but to their own Ruin. As God that loveth his own, loveth them to the end; so God that hateth those that are hardened, hateth them to the end. Pharaoh is first plagued, and then destroyed. This is the upshot of all; Job 9.4. Who hath hardened himself against him, and prospered? The Beginning is Imposture and Delusion, the Middle Obstinacy, and the End Ruin.

II. How God hardeneth. 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: If God were the immediate Author, it would be no Sin; for whatever God doth is good.

How then doth he harden the Heart?

I answer, first, Negatively: secondly, Affirmatively.

1 st. Negatively. In the explication of this Matter we must avoid both Extreams: some say too much of it, others too little.

1. We must not say too much, lest we leave a Stain and Blemish upon the Divine Glory.

(1.) God infuseth no Hardness and Sin, as he infuseth Grace. All Influences from Heaven are sweet and good, not sour: Evil cannot come from the Father of Lights: God enforceth no Man to do evil.

(2.) God doth not excite the inward Propension to Sin, that is Satan's Work. He persuadeth it not; it hath neither Command, nor Approbation, nor Influence, nor Impulse from Heaven. In all these Ways we must look upon Man's Sin. All Sin is a Child begotten by that Incubus of Hell on the corrupt Soul of Man; it is poured out as Milk into the Womb of their Hearts, and there it is curdled as Cheese.

2. We must not give it too little. God doth not harden by bare Prescience, because God foreseeth other Sins, and yet they are not ascribed to God; he is not said to kill, or to steal, or to do wrong, as he is to harden. There is a difference between God's concurrence to this Sin, and others. It is not only by way of Manifestation, that is, by his Plagues and Judgments he declareth how hard it is: God hardened Pharaoh, say some, that is, by frequency of Judgments shown how hard his Heart was. The Prayer by which we deprecate this Evil, showeth the meaning of it: we would not say, Lord, show not how hard I am by thy many Judgments upon me; but, Lord, harden not my Heart, lead me not into Temptation, incline not my Heart to any evil thing. And it doth not hold good in other Instances: Deut. 2.30. Sihon King of Heshbon would not let us pass by him, for the Lord thy God hardened his Spirit, and made his Heart obstinate. There was no such long Process, to make it evident they had hard Hearts. So Joshua 11.20. For it was of the Lord to harden their Hearts, that they should not come against Israel in Battle. So that there is somewhat besides an evident Manifestation to the World by continued Judgments, that it is hard. Nor is it by a mere idle Permission, (for there is besides that his Decree, and a Judicial Action of Providence) as if God were like the Heathens Jupiter, who was feasting in Ethiopia, while things were out of order in Greece. Or at least such think God hath no more to do, than a Man that standeth on the Shore, and seeth a Ship ready to be drowned, when he might have helped it; there is somewhat more than so. Nor is it merely by Desertion, and Suspension of Grace: it is true, this is a part, but not all; as a Captain leaving his Soldiers in the midst of a Battle, may be said to leave them in the Enemies hands. God concurreth not only by way of Permission and Patience, but by way of Action and Power; not making Hardness, but Doing and Willing the things whereby the Sinner is hardened. Besides his Decrees, there is his Judicial Sentence, and an active Providence in order thereunto. Many things concur to the hardening of the Heart, all which God willeth and intendeth, but justly; the Wicked take these Occasions of their own accord; Satan tempteth out of his own Malice: but all this cannot be done without the Will of God, there is at least a permissive Intention. If there were not God's over-ruling it, then he were not God Omnipotent; there is a Supreme Power over-ruling and ordering everything that is done in the World. It was God's Will that Pharaoh should be hardened, that he might dispose of it to the Ends of his Providence: Exod. 9.16. And in very deed for this cause have I raised thee up, for to show in thee my Power, and that my Name may be declared throughout all the Earth. If there were only a naked idle Permission, then it may be said, that he suffereth the Heart to be hardened, rather than hardeneth it, which is the Phrase used.

2 dly. Affirmatively, how God doth harden. The inward Way is wonderful; as God's drawing Sinners is secret, so is his hardening. But if you ask me, by what means it is accomplished? I answer,

1. By Desertion, by taking away the Restraints of Grace, whereby he letteth them loose to their own Hearts: Psal. 81.12. So I gave them up unto their own Hearts Lusts, and they walked in their own Counsels. Man in regard of his Inclinations to Sin, is like a Grey-hound held by a Slip or Collar; when the Hare is in sight, take away the Slip, and the Grey-hound runneth violently after the Hare, according to his inbred Disposition. Men are held in by the Restraints of Grace, which when removed, they are left to their own swinge, and run into all excess of Riot. Thus God took away his good Spirit from Saul, 1 Sam. 16.14. But the Spirit of the Lord departed from him, and an evil Spirit from the Lord troubled him. Take away the Pillar that sustaineth the House, and then the House falleth of itself: God taketh away his Grace, and then all runneth to Ruin; as Darkness ensueth upon the withdrawing of Light. Now herein God is not to be blamed.

(1). Because he is Debtor to none. He may give his Grace to whom he pleaseth, and with-hold it as he will; he is not bound to give or continue, but is free to bestow or with-hold. Man sinneth when he doth not hinder Sin, because he is bound to hinder it all that he can: Nehem. 13.17. Then I contended with the Nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the Sabbath-day? When the People profaned the Sabbath, and they did not restrain them.

(2.) He knoweth how to make the best of any Evil, to turn the greatest Evil into the greatest Good, which Man cannot do, and ought not, being under a Rule: We must not do Evil, that Good may come on it: Rom. 3.8. And not rather as we be slanderously reported, and as some affirm that we say, Let us do Evil, that Good may come; whose Damnation is just.

(3.) There is an actual Forfeiture. God is so far from being bound to continue Grace, that he is bound in Justice to withdraw what is given. When Men stop their Ears, God may shut them. But,

2. By Tradition. He delivereth them up to the Power of Satan, who worketh upon the corrupt Nature of Man, and hardeneth it; he stirreth him up as the Executioner of God's Curse. As the evil Spirit had leave to seduce Ahab, 1 Kings 22.21, 22. And there came forth a Spirit, and stood before the Lord, and said, I will persuade him. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying Spirit in the Mouth of all his Prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so. There is a permissive Intention▪ not an effective; Satan is the Efficient and Instrument, God is the Judge; he permitteth Satan to excite and stir up their evil Natures: they grieve his Spirit, and then God withdraweth, and leaveth them to an evil Spirit, as in Saul, 1 Sam. 16.14. But the Spirit of the Lord departed from Saul, and an evil Spirit from the Lord troubled him. The Light of the Spirit of the Lord is gone, and then Satan filled him with Rage, and Fury, and Cruelty. It is said, an evil Spirit from the Lord, because he was sent from God to punish him for his Sins.

3. There is an active Providence, which disposeth and propoundeth such Objects, as meeting with a wicked Heart, maketh it more hard. God maketh the best things the Wicked enjoy, to turn to the Fall and Destruction of those that have them. Sometimes natural Comforts; Ier. 6.21. Therefore thus saith the Lord, Behold, I will lay Stumbling-blocks before this People; and the Fathers, and the Sons together shall fall upon them, the Neighbor and his Friend shall perish. Their Table is made a Snare, and an Occasion, and Preparation, and Means to ruin them. They harden themselves by despising the Goodness and Patience of God; Rom. 2.4. Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? Sometimes Corrections and Chastisements, these produce nothing but a greater Contumacy; as a resty Horse, the more he is spurred forward, the more he goeth backward; or as a fierce Bull or Bear groweth mad with baiting. In what a sad case are wicked Men left by God? Mercies corrupt them, and Corrections enrage them: as unsavory Herbs, the more they are pounded, the more they stink. Sometimes by spiritual Ordinances and Advantages, the most spiritual Means do them no good: Isa. 6.10. Make the Heart of this People fat, and make their Ears heavy, and shut their Eyes, lest they see with their Eyes, and hear with their Ears, and convert and be healed. He that bringeth in the Light, blindeth the Owl. Water poured on Lime, maketh it burn the more: so do the Means of Grace hurt wicked Men, irritating their Corruptions, or they resting in them. Sometimes by withdrawing the Word and Means of Grace, and Prayers of his People: Acts 19.9. When divers were hardened, and believed not, but spake evil of that Way before the Multitude, he departed from them. Jer. 7.16. Pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee: Do not any longer strive between me and them. Sometimes by disposing and ordering the Deceits of false Teachers: 2 Thess. 2.10, 11. They received not the Love of the Truth, that they might be saved: And for this cause God gave them up to strong Delusions, that they should believe a Lie. Job 12.16. The Deceived and the Deceiver are his. This doth not fall out without a Providence: The Water runneth its own Course, but the Miller maketh use of it to drive his Engine. As all things work together for good to them that love God, so all things work for the worst to the Wicked and Impenitent. Providences and Ordinances; we read of them that wrest the Scriptures to their own Destruction, 2 Pet. 3.16. Some are condemned to worldly Happiness; by Ease and abundance of Prosperity they are entangled: Prov. 1.32. The Prosperity of Fools shall destroy them. As brute Creatures, when in good plight, grow fierce and Man-keen. If we will find the Sin, God will find the Occasion. I shall instance in Judas ; Christ had reproved him for begrudging Mary 's Bounty; and ye read, Mark 26.16. From that time he sought opportunity to betray him. He was offended with Christ's Reproof: Judas was hurried on with Wrath and Avarice; and when Men are resolved, God in his Providence suffereth them to have a fit Opportunity. The Priests alarmed with the Miracle of raising Lazarus from the dead, by which many were drawn to believe in him, were thinking how to seize on him; and Judas comes in the nick, and asketh them; What will ye give me, and I will betray him to you?

Use. Let us take warning by Pharaoh 's Example, that this great Judgment light not upon us. The Philistines, that were otherwise a blind and stupid People, yet were affected with it: Dagon was broken in pieces, and they were smitten with Emrods once and again, and they begin to consult what to do: their Diviners told them, 1 Sam. 6.6. Wherefore do ye harden your Hearts, as the Egyptians and Pharaoh hardened their Hearts? when he had wrought wonderfully among them, did they not let the People go, and they departed? God delighteth not in Judgment; and therefore he hath made a Precedent once for all, here is Pharaoh set up, that all succeeding Ages may stand in fear. God would not have us learn to our bitter Cost, but take Example by others. Qui alieno malo non sapit, graviùs punitur ; He that will not take warning by others, shall be more grievously punished. In Judgments it is better to take Example, than to become Examples. If thy Life should be nothing else but Pharaoh 's Story acted over again, (for certainly there is an exact Parallel between this Case and the Course of every obstinate Sinner) how great will thy Doom be! God was angry with Belshazzar, because he was not warned by Nebuchadnezzar 's Example, Dan. 5.22. And thou his Son, O Belshazzar, hast not humbled thine Heart, though thou knewest all this. You have known and heard of the Way of God with Pharaoh ; God hath a Quarrel with some of you for your Lusts and Vanities: Do you think to bear it up against Warnings with Peace and Quiet? Your Lusts may not bring you to present Ruin, that you may be the more hardened in them; but be sure that God will have the best at last: and then I leave you to judge what will be your Condition, when you fall under the weight of his Displeasure. Have you not some Qualms of Conscience sometimes about your eternal Condition? Doth not Conscience say, Surely I am not so careful to make my Peace with God as I should be? Upon every such stirring you are the more estranged from God, if you do not improve it. Conscience will repeat over these Warnings to you, when you lie upon your Death-beds; and then you will sadly howl over your Neglects, and wish your Magicians and old Companions far from you; then you will send for Moses and Aaron, and it may be too late. When God is showing Mercy, the last Mercies are the best; and the further he goeth, the sweeter he is: and when God is punishing, the last Punishments are the sorest; and the further he goeth, the more bitter.

I will propound two Considerations.

1 st. From the Evil of an hard Heart.

1. It is a Contest with God, not only with his Greatness and Power, but also with his Goodness and Mercy, and therefore it must needs succeed ill with us. Before God breaketh out with Fury, he treateth with us in a mild condescending way, he beseecheth his own Creature: Jer. 13.15, 16. Hear ye and give ear, be not proud, for the Lord hath spoken: give Glory to God, before he cause Darkness, and before your Feet stumble upon the dark Mountains; and while ye look for Light, he turn it into the Shadow of Death, and make it gross Darkness.

2. An hard Heart makes us Rebels to God, and Slaves to everything else, for we are wedded to some inferior thing; we are our own Pharaohs, and will not let ourselves go. 2 Tim. 3.4. Lovers of Pleasures more than Lovers of God.

3. It is in itself the sorest of all Judgments.

4. It never goes alone, but brings other Judgments along with it.

5. It is the great hindrance of the Spiritual Life.

[See Sermon on Mark 3.5. pag. 505, 506, 507.]

2 dly. From the Parties whom it may befall, not only the open Wicked, but in some measure God's own Children: for God may harden two ways, as a Judge, and as a Father; by way of Punishment, and by way of Correction. By way of Punishment again, two ways, totally and finally. Some are totally hardened, and have nothing of a soft Heart in them, and yet not finally; the dreadful Sentence of Obduration is not yet past upon them, as it may be upon others, and that during Life, when God leaveth them to their own Hearts Counsels, without any Check or Restraint of Providence, or Purpose to reclaim them. These three Kinds I must then speak of, God's hardening the Wicked in general, his final hardening, and his hardening in part his own Children.

SERMON II.

First ; OF God's hardening wicked Men in general, as a Judge. The Causes of it are,

1. Ignorance; for Light and Love make the Heart tender. Light is that which we are now to take notice of. Light begets Tenderness, as it discerneth Sin, and maketh us sensible of it, especially the lively Light of the Spirit: Rom. 7.9. I was alive without the Law once; but when the Commandment came, Sin revived, and I died. Sense of Guilt and Punishment soon flashed in his Face; as in a Dungeon the Worms crawl as soon as Light is brought in. Jer. 31.19. After I was instructed, I smote upon my Thigh: I was ashamed, yea even confounded, because I did bear the Reproach of my Youth. Instruction breedeth Remorse, and awakneth Men out of their stupid Security: but while Men continue in their Ignorance, they are stupid and senseless. Now thus Men may be for a long time, and yet afterwards God may make the Scales fall 〈◊〉 from their Eyes, and open their Eyes, and turn them from Darkness to Light, and from the Power of Satan unto God, Acts 26.18. However, affected and vincible Ignorance, when Men are willingly ignorant, and err in their Hearts, that is, when Men have powerful and enlightening Motives, and yet remain ignorant, this is very dangerous. And for the present, that Ignorance is one cause of their hardening, is evident, because the worst usually when they come to die are sensible; their Mind is then cleared from the Fogs and Steams of Lust; and Conscience being awakened, they then feel their Load, and a great weight of Sin lying upon them, and most wish they had lived in a more strict and ready Obedience to God's Will.

2. Unbelief. There is an Hardness of the Heart against the Light and Offers of the Gospel, when Christ is tendered, but not received, and the cause of that is Ignorance, affected Ignorance: and there is an hardening of the Heart against the Truth once received, out of love of their temporal Peace, Liberty, and Safety of Life and Estate; this cometh from Unbelief, and want of a sufficient sense and sight of the World to come. Which Hardness is caused by the Veaglement and Importunities of the Flesh, craving its Satisfactions in the present World, and denying or disbelieving the Blessedness to come. If Men did believe Heaven and Hell, they would be more pliable to God's Motions, and more deaf to the Importunities of the Flesh: but that this is a cause of hardening, appeareth by Christ's chiding his Disciples for their Unbelief and hardness of Heart; Mark 16.14. Afterward he appeared unto the Eleven as they sat at Meat, and upbraided them with their Vnbelief and hardness of Heart, because they believed not them which had seen him after he was risen.

3. Sinning against Light, either by way of Omission or Commission. This provoketh God to give us over to more hardness of Heart. By way of Commission is easily granted, but it is also by way of Omission; James 4.17. To him that knoweth to do Good, and doth it not, to him it is Sin. They will find it to be Sin in the sad Effects of it. [See Sermon on Mark 3.5. pag. 508.]

4. Custom in Sinning. [See on Mark 3.5. pag. 504.]

5. Small Sins may occasion this Judgment, and harden the Heart as well as great Sins. It is not easy to say which doth most: indeed great Sins get into the Throne presently, but small Sins insensibly and by degrees: Psal. 19.13. Keep back thy Servant also from presumptuous Sins, let them not have Dominion over me. A small Sin may get the upper hand of a Sinner, and bring him under in time; and after that, it is habituated by constant Custom, so that he cannot easily shake off the Yoke, and redeem himself from the Tyranny thereof, as if a Man be addicted to any Vanity and foolish Delight. These do not exercise Dominion over the enslaved Soul, till they have gotten Strength by many and multiplied Acts. But presumptuous Sins by one single Act weaken the Spirit, and give a mighty Advantage to the Flesh, even almost to a complete Conquest. So that for the present little Sins do not harden the Heart so much as greater. [See Sermon on Mark 3.5. pag. 508.]

Now all these Causes concur to the hardening of the Heart, and making it as a Stone; but yet out of these Stones God can raise up Children to Abraham.

Secondly ; Of God's final hardening, when God leaveth Men to perish, and will no more treat with them. Now here I shall show,

• 1 st. That there is such a Dispensation.
• 2 dly. The Causes of it.

1 st. That there is such a Dispensation.

1. It is an usual Dispensation for God to leave Men to perish in their Sins▪ and that irreversibly, even before Death, and will be entreated no more for them. It appears by many places of Scripture; Rev. 22.11. He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still. Those which remain obstinate after many Warnings and Calls, it is usual with God to give them over to their Lusts, that they may be ripe for Hell: Ezek. 3.27. He that he •• eth▪ let him hear; and 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. Unto 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 surprised 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 hardened Pharaoh 's Heart, yet he continued his Life, that he might show his Power in him; Exod. 9.16. And in very deed for this cause have I raised thee up, for to show 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 anymore, when after all the melting Entreaties 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 forever! He laments, Psal. 81.13. O that my People had hearkened 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 Entreaties, he will be filthy, he should be filthy still. In Hell Conscience will acquit God; 〈 in non-Latin alphabet 〉 , I have been the cause of all this to myself.

3. It is a merciful Dispensation to the rest of the World. We are told of these things beforehand, 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 knowledge of Good and Evil. There are 〈 in non-Latin alphabet 〉 , some common Principles, as that God is, and must be worshipped; that we must do wrong to none, nor pollute ourselves 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 show the Work of the Law written in their Hearts. Now when Men hold the Light of Nature in Unrighteousness, 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 practice 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 Uncleanness 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, hardeneth 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. 63.10. But they rebelled, and vexed his holy Spirit; therefore he was turned to be their Enemy, and he fought against them. S • vit infelix Amor. Gen. 6.3. My Spirit shall not always strive with Man, for that he also is Flesh. The Heathens did acknowledge that the 〈 in non-Latin alphabet 〉 , the God's 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 anymore, 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 showeth 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. Apostasy 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 enlightened, 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 dishonor 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 willful Malice: Heb. 10.26. For if we sin willfully after we have received the knowledge 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 stupefied;) when to Custom in sinning there is added a passionate Will. Jer. 2.25. Thou sayest, 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 everyone do the Imagination of his evil Heart. 〈 in non-Latin alphabet 〉 , Men do not use to consult about things that are impossible. It is said of the Israelites, Exod. 6.9. They hearkened 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 •• d's hardening 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, • nd hardened our Heart from thy Fear? This is a partial Hardness. There may be Desertion in point of Grace, though 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 show 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 Joy 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 Favor of God is, as it were, bound up, and hindered from showing itself 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 holds his Hand, and cuts you short in spiritual Blessings, which otherwise he would plentifully dispense unto his People. Partly they exceedingly weaken the Work of Grace which is wrought upon their Hearts; their Faith is more dead, their Love is more cold than it was, Hope is languid, the spiritual Life is interrupted, and at a stand: though the Seed of God remains, yet it cannot put forth itself with such Vigor and Efficacy. Yea, they may never recover such a Portion of the Spirit as they had before: 2 Chron. 17.3. Jehoshaphat walked in the first Ways of his Father David, as having some note of blemish on his latter Ways. These Sins in short, as a Wound in the Body, let out our Blood and Strength. As a Prodigal that hath once broken after he hath been set up, is not trusted with a like Stock again; so God's Children may not recover that largeness of Spirit, and fullness of inward Strength and Comfort, which they had before; as many after a great Disease do not regain that pitch of Health which formerly they had, but may carry the Fruits of their Disease with them to their Graves. Partly because Acts are intermitted; when the Soul is distempered, it is unfit for Action: Either Duties are omitted, or else done in such an overly manner, as doth increase our Distemper, and harden us the more. In what a sorry Fashion did David worship, till God awakened his Conscience by Nathan ? Prayer is interrupted: 1 Pet. 3.7. As Heirs together of the Grace of Life, that your Prayers be not hindered.

2. Grieving the Spirit: Eph. 4.30. And grieve not the holy Spirit of God, whereby ye are sealed unto the Day of Redemption. All Sin is a Grief to the Spirit, especially Filthiness and Bitterness. Compare this with Ver. 29, 31. Let no corrupt Communication proceed out of your Mouth, but that which is good to the use of edi • ying, that it may minister Grace unto the Hearers. Let all Bitterness, and Wrath, and Anger, and Clamour, and evil Speaking be put away from you, with all Malice. Now the g • ieving of the Spirit makes a great Breach in our Grace and Comfort, as the Spirit is our Sanctifier and Comforter. To speak only of the last: When the Spirit is grieved, we have not such a sense of God's Love: For the Love of God is shed abroad in our Hearts by the Holy Ghost, which is given 〈…〉 , Rom. 5.5. We have not that Liberty and Confidence in Prayer we once had: 1 John 5▪ 21. Beloved, if our Heart condemn us not, then have we Confidence towards God. Nor those lively Hopes of Glory and final Redemption, in that Text, Eph. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed unto the Day of Redemption. Nor that Comfort in Reproaches, nor Courage in Afflictions, nor Strength to resist Sin, nor that Readiness and Chearfulness in Obedience that once they had. So that a Christian is like Sampson, when his Locks are gone, all delightful Communion with God is suspended, and a Christian doth not act like a Servant that is in his Master's Favor.

3. Carnal Liberty. When a Man giveth too much Contentment to the Flesh, the Spirit, or better Part, is in Bonds. Psal. 119.37. Turn away mine Eyes from beholding Vanity, and quicken thou me in thy Way. A Man that lets loose the Reins to worldly Vanity, will soon find Hardness coming on his Heart, and see a need to ask quickening Grace. Luke 21.34. Take heed to yourselves, lest at any time your Hearts be over-charged with Surfeiting, and Drunkenness, and Cares of this Life. Worldly Comforts over-affected, or immoderately used, clog and enslave the Heart, and so we are more unperswadible and disobedient to the Motions of his Spirit, and the Counsels of his Grace. Therefore if we will take heed that our Hearts be not hardened, let them not out too freely to worldly things, lest they be withdrawn from God; but rejoice here as if you rejoiced not, that you may keep up your Liberty to God.

4. Pride and Self-sufficiency. 2 Chron. 32.31. Howbeit in the Business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the Wonder that was done in the Land, God left him to try him, that he might know all that was in his Heart. Paul was permitted to be buffered, that he might be kept humble, 2 Cor. 12.7. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be exalted above measure. When you trust to yourselves, God leaveth you to yourselves; and then we are as a Glass without a bottom, broken as soon as out of hand. I am. 4.6. God resisteth the Proud, but giveth Grace to the Humble. It is not so much understood of a moral Humility, or a lowly Carriage towards Men, as of an Evangelical Humility, which consists in brokenness of Heart, or a sense of our Unworthiness and Weakness; these are influenced by Grace, but others are left to fall and miscarry by their own presumptuous Confidence. And therefore if we would not incur any Degree of this Judgment, we must take heed of Pride and spiritual Security. Those that feel the daily and hourly necessity of Grace, have more of the Supplies of the Spirit; they are oftener waiting upon God: Psal. 25.5. On thee do I wait all the day. Christ hath taught us to beg daily Bread, daily Pardon, and daily Strength against Temptations, that he might engage us to be often with God, and keep in a constant dependence on him, that the Heart might be kept more awful, tender and serious.

5. Carelessness and spiritual Sloth. When we carelessly entertain the Motions of his Spirit, and lie upon the Bed of Ease, he is gone. Cant. 5.2, 3. I sleep but my Heart waketh; it is the Voice of my Beloved that knocketh, saying, Open to me, my Sister! my Love! my Dove! my Vndefiled! for my Head is filled with Dew, and my Locks with the Drops of the Night. I have put off my Coat, how shall I put it on? I have washed my Feet, how shall I desile them? And ver. 6. I rose up to open to my Beloved, but my Beloved had withdrawn himself, and was gone. God's Children may stifle many a pressing Conviction and Motion in their Souls, hang off from the Throne of Grace, and other good Duties, and upon every frivolous Pretence keep away from God. This unkind and ungracious Dealing will cost them dear. Neglect of the Means of Grace quencheth the Spirit: 1 Thess. 5.19, 20. Quench not the Spirit. Despise not Prophesyings. Therefore we should be more diligent in the use of Means: Mark 4.24. Unto you that hear shall more be given. We must more carefully obey the sanctifying Motions of the Spirit, if we mean to avoid hardness of Heart.

2 dly. The Means to cure it.

1. Bewail the Evil, and complain of it before God, who alone can help us. We complain of hard Times, of the hard Dealings of Men, of hard Duties; Durus est hic Sermo, this is a hard Saying, and who can hear it? But we seldom complain of that which we should most complain of, hardness of Heart. The Lord is pleased with these Complaints; Ier. 31.18. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke. Spiritual Distempers must be most laid to heart. God's Children in some degree are inflexible, and unsensible; there is too great Touchiness, and Impatiency to be admonished, too much Disobedience to the Spirit's sanctifying Motions; they are too often benumbed with the Delights of the Flesh, and Cares of the World

2. Hasten your Repentance and Return to God. Psal. 119.6 • . I made haste, and delayed not to keep thy Commandments. Gal. 1.16. Immediately I conferred not with Flesh and Blood. To press thi • , let us consider these things.

(1.) How soon God may take an advantage against us, we cannot tell. He hath not told us at what number of Calls he will depart, and give us over to our own Hearts; but he hath bid us not to delay, and lose the present Season: Heb. 3.7, 8. To day if you will hear his Voice, harden not your Hearts. The Command is as express for the Time, as for the Duty: there is no Season like the 〈 in non-Latin alphabet 〉 , the present Season. It is but a flattering Presumption to think that God will always stand waiting. Felix had but one Call that we hear of, and he fooled it away to a more convenient Season.

(2.) Every Day spent in an unregenerate Condition, brings us nearer to Destruction, and puts us upon a greater Disadvantage. Rom. 13.11. Now is our Salvation nearer than when we believed. A pari, we may say, Now is our Damnation and final Impenitency nearer.

(3.) Every Call sets us yet nearer still. Sins are ripened by every Call; as Iron oft heated, and oft quenched, is the harder. When Men are often Sermon-scorched, they prove at length Sermon-proof. The holy God will not cast his Pearls before Swin • . Isa. 55.6. Seek ye the Lord while he may be found, call ye upon him while he is near.

(4.) A presumptuous going on in Sin, upon a Supposition that we shall repent at last, is the very next Door and Step to Hell. You wittingly continue under the Devil's Power. Life is uncertain. God may take you away in the Act of Sin, as he did Zimri and Cozbi, Corah and his Accomplices; or he may deny that Space to call for Mercy that you think of, for Death doth not always give warning; or by an Apoplexy, or Lethargy, or some stupefying Distemper he may deprive you of the use of your Reason. Let this rouse and awaken you out of your fond Presumptions.

3. Beware of Tendencies to it, when the Heart begins to harden. As,

(1.) When you are not sensible of God's Withdrawings, when there are any Suspensions of his Grace, the Comfort and Conduct of his Spirit, and the Soul is stupid. It is sad not to be sensible of the Accesses and Recesses of the Spirit. Mat. 9.25. The Days shall come when the Bridegroom shall be taken from them, and then shall they fast. Grace stands in a continual Watchfulness and Observation of all God's Dealings. Felt Desertions are grievous, but not so dangerous as those that are unfelt. It is some good degree of Grace not to be quiet without God.

(2.) When you scorn at Reproof, when you are not only Actors, but Defenders of Sin, and bear up yourselves impudently and stubbornly in your ransgressions. Jer. 6.10. To whom shall speak and give warning, that they may hear? Behold, their Ear is uncircumcised, and they cannot hear • en; behold, the Word of the Lord is unto them a Reproach. They are of an unteachable, untractakble Disposition; they think we rail when we do reprove. The Devil hath then two Victories, one by the Scorn and Opposition that is cast on the Reprover, and the other by the hardening of the Heart of the fretting and reproved Sinner; that Anger that should be turned upon the Sin, is turned upon the Reproof.

(3.) When Ordinances grow powerless: You live under Ordinances, and receive no Profit by them; you have much Means, and can see no Fruit: Isa. 6.9, 10. Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the Heart of this People fat, and make their Ears heavy, and shut their Eyes; lest they see with their Eyes, and hear with their Ears, and understand with their Heart, and convert, and be healed. The Word is powerful; if it softens not, it hardens.

(4.) When our worldly Comforts are apt to prove a Snare to us. Mal. 2.2. I will curse your Blessings, yea, I have cursed them already, because ye do not lay it to Heart. When your Table is made your Snare, your Meat becomes your Poison, your Estate is but as golden Fetters to bind and chain your Heart to the World; your Honors blow you up. When you do not take Comforts as the Mercies and Blessings of God, to praise him for them, and to devote yourselves in the Strength of them to his Service.

(5.) When Corrections go away without Fruit. Jer. 5.3. Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive Correction; they have made their Faces harder than a Rock, they have refused to return. God will have an account of every Dispensation: Afflictions are upon the Register as well as Mercies. Christians should never advance more in Christianity than under the Cross.

(6.) When we are lazy, and loath to admit Christ into the Heart. It being thronged with Creature-Comforts, we keep him at the Door knocking, and will not open to him: Rev. 3.20. Behold, I stand at the Door, and knock. Cant. 5.3. I have put off my Coat, how shall I put it on? I have washed my Feet, how shall I defile them? This Laziness and spiritual Security is a Cause and Beginning of hardness of Heart.

(7.) When trivial and slight Temptations prevail against the sense of our Duty; when for a piece of Bread, and handfuls of Barley they will transgress, and sell the Righteous for a pair of Shoes: when they are as a Stone to God's Counsels, but as Wax to all other things.

(8.) When the Heart grows vain and frothy: for a slight Heart will be an hard Heart; or God gives Men over to a reprobate Sense, and an injudicious Mind. These are the Fore-runners of hardness of Heart, which we should beware of, and carefully watch against.

SERMON I.