A
SERMON
PREACHED
BEFORE
HIS
MAIESTY
.
HEB.
3.8
.
Harden
not
your
hearts
.
THis
Apostle
was
inspired
by
the
Holy
Ghost
:
Wherefore
as
the
Holy
Ghost
saith
,
To
day
if
ye
will
heare
his
voice
,
harden
not
your
hearts
.
This
saying
of
the
Holy
Ghost
is
by
the
mouth
of
Dauid
,
Psal.
95.7
.
So
that
the
author
of
this
exhortation
makes
it
fit
for
this
place
,
it
being
the
meditation
of
a
King
,
the
,
repetition
of
it
makes
it
fit
for
this
time
,
time
:
for
was
such
a
caveat
needfull
not
only
in
Davids
time
,
but
also
afterwards
in
the
Apostle's
time
?
&
is
it
not
much
more
necessary
at
this
time
,
when
God
by
his
judgments
doth
call
vs
to
weeping
and
to
mourning
,
Giue
me
leaue
therefore
to
redouble
this
exhortation
vnto
you
,
Harden
not
your
hearts
.
Wherein
we
may
consider
these
three
particulars
,
1
The
euill
to
be
auoided
,
and
that
is
hardnesse
of
heart
.
2.
The
cause
of
this
euill
,
which
my
text
seemeth
to
ascribe
vnto
our selues
,
saying
,
Harden
not
your
hearts
.
3
The
remedies
to
be
vsed
against
this
euill
,
that
our
hearts
may
not
be
hardened
.
The
first
will
serue
for
conviction
,
the
second
for
information
,
the
third
for
direction
.
As
for
the
first
,
the
euill
to
be
auoided
is
called
hardnesse
of
hearts
.
And
what
this
is
,
is
not
easie
to
be
vnderstood
.
For
besides
that
the
phrase
is
metaphoricall
,
this
euill
is
of
that
nature
,
that
it
taketh
away
the
sense
and
knowledge
of
sinne
.
Eph.
4.18
.
it
is
said
of
the
Gentiles
,
their
vnderstanding
was
darkened
,
and
why
?
because
of
the
hardnesse
of
their
hearts
.
So
that
this
point
of
hardening
is
not
vnderstood
,
because
our
owne
hearts
are
hardened
.
But
if
we
take
and
weigh
it
in
the
ballance
of
the
Sanctuary
,
there
we
shall
finde
many
equivalent
phrases
,
which
will
helpe
vs
to
finde
out
the
nature
,
and
the
weight
of
this
euill
.
In
Scripture
it
is
called
the
brasen
brow
,
Isa.
48.4
.
The
iron
sinew
,
ibid.
the
spirit
of
perversenesse
,
Isa.
19.14
.
The
spirit
of
slumber
,
or
the
Spirit
of
compunction
.
Isa.
29.10
.
The
Wine
of
giddines
,
Psal.
60.3
.
Spirituall
drunkennesse
.
Isa.
29.9
.
the
seared
Conscience
,
1.
Tim.
4.2
.
the
hard
necke
,
2
King
.
17.14
.
the
stiffenecke
.
Deut.
31.27
.
the
vncircumcised
heart
and
eare
.
Act.
7.58
.
the
face
harder
then
a
stone
.
Ier.
5.3
.
the
fatte
and
grosse
heart
,
Isa.
6.10
.
blinded
eyes
.
Ioh.
12.40
.
Dull
or
heauy
eares
.
Isa.
6.20
.
The
reprobate
mind
.
Rom.
1.28
.
The
stonie
heart
.
Ezech.
11.19
.
The
heart
of
Adamant
.
Zach.
7.12
.
and
finally
stubbornesse
of
heart
.
Ier.
13.10
.
Now
compare
we
hardnes
of
heart
with
these
the
like
phrases
,
and
we
shall
find
that
a
hard
heart
,
is
nothing
else
,
but
a
soule
that
is
confirmed
in
sinfull
courses
.
But
that
we
may
better
vnderstand
the
seuerall
kinds
and
degrees
hereof
,
let
vs
examine
from
whence
this
speach
is
borrowed
.
The
heart
when
it
is
said
to
be
hard
,
is
taken
sometimes
for
the
whole
soule
,
sometimes
for
the
mind
,
sometimes
for
the
will
,
sometimes
for
the
conscience
,
&
other
whiles
for
the
affections
,
according
to
the
seuerall
acceptions
of
the
word
hardnes
,
which
is
the
quality
ascribed
to
the
heart
,
and
that
,
not
properly
,
but
metaphorically
.
The
metaphore
is
taken
either
from
a
stone
,
as
the
Scripture
seemes
to
imply
,
calling
our
hearts
not
only
hard
,
but
also
stonie
;
for
the
hardnes
of
a
stone
is
accompanied
with
great
drynesse
,
also
the
hardnesse
of
it
,
makes
it
stiffe
and
inflexible
,
not
apt
to
bow
or
bend
.
In
all
which
it
greatly
resembleth
the
corruption
of
the
heart
.
Or
els
the
Metaphore
is
from
that
Callum
or
hard
thicke
skin
which
couereth
the
hand
of
the
labourer
,
and
the
heele
of
the
traveller
:
For
as
that
is
void
of
all
sense
and
feeling
,
so
is
the
heart
in
this
state
of
corruption
.
And
that
this
is
the
allusion
may
appeare
by
the
Phrase
must
commonly
vsed
in
the
New
Testament
,
to
signifie
hardnesse
of
heart
.
It
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
the
thicke
skin
that
couereth
the
palmes
of
the
hands
,
and
the
feete
,
or
the
hardnes
that
is
in
the
ioynts
,
and
the
small
bones
that
are
the
instruments
of
motion
,
making
them
stiffe
,
senselesse
and
benummed
.
Hence
those
members
that
are
thus
obdured
,
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
it
matters
not
,
whence
the
Metaphore
is
taken
;
for
certainly
it
is
from
things
corporall
,
whereof
onely
hardnesse
is
an
affection
.
And
wheresoeuer
it
is
,
it
hath
these
three
properties
.
1.
Drynesse
,
that
which
is
hard
is
dry
,
not
hauing
any
moisture
to
soften
it
.
2.
Stiffenesse
,
and
inflexiblenesse
;
for
saith
the
Philosopher
,
First
hardnesse
of
heart
imports
the
drynesse
of
the
Soule
;
for
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
vsed
,
which
signifieth
properlie
to
dry
vp
and
wither
.
For
as
in
naturall
things
,
so
also
in
the
Soule
,
there
is
a
watering
which
is
good
and
comfortable
,
and
there
is
a
drying
vp
which
is
dangerous
and
hurtfull
.
The
watering
is
with
the
dew
of
grace
:
Gods
grace
soften
and
supple
our
withered
Soules
.
And
of
all
kindes
of
water
it
is
specially
likened
to
raine
and
dew
;
for
that
is
most
effectuall
to
water
the
earth
.
Deut.
32.2
.
My
doctrine
shall
drop
as
the
raine
,
and
my
speach
shall
still
as
the
dew
.
Thus
when
God
promiseth
his
grace
vnto
his
people
,
he
saith
,
that
he
will
come
vnto
them
as
the
raine
,
as
the
latter
and
former
raine
vnto
the
earth
.
Hos.
6.3
.
Which
similitude
giues
vs
to
vnderstand
,
that
our
soules
are
as
a
dry
and
thirstie
ground
,
burnt
vp
with
the
heat
of
the
sun
,
and
so
barren
and
fruitlesse
,
and
Gods
grace
as
the
raine
that
waters
the
earth
,
and
maketh
it
fruitfull
.
The
like
promise
is
Isa.
44.3
.
I
will
powre
water
vpon
the
thirstie
,
and
flouds
vpon
the
dry
ground
.
Which
is
according
to
that
chap.
35.6
.
In
the
Wildernes
shall
waters
breake
out
,
and
streames
in
the
Desert
.
are
like
the
tree
planted
by
the
waters
side
;
Psal.
1.3
.
There
is
watering
:
but
the
wicked
,
as
an
Oake
whose
leafe
fadeth
;
and
as
a
garden
that
hath
no
water
.
Isa.
1.30
.
There
is
withering
and
drienesse
.
Yea
,
besides
the
want
of
the
Iuyce
of
grace
,
which
causeth
drynesse
,
our
soules
are
also
burnt
vp
with
the
heat
of
concupiscence
,
and
so
naturally
exceeding
dry
and
withered
,
barren
and
fruitles
.
Secondly
,
hardnesse
of
heart
signifieth
the
stiffenesse
and
inflexiblenesse
of
the
will
;
so
that
a
hard
heart
is
a
disobedient
and
vnyeelding
heart
,
such
as
indeed
our
hearts
are
by
nature
,
peruerse
&
froward
,
stubborne
,
obstinate
,
and
rebellious
,
not
so
much
as
flexible
vnto
holy
obedience
;
but
altogether
averse
vnto
that
which
is
good
,
and
prone
to
desire
that
alone
which
is
euill
:
So
that
if
God
doe
will
our
conuersion
,
refuse
to
hearken
,
and
pull
away
the
shoulder
.
If
he
send
vnto
vs
all
his
sernants
the
Prophets
,
Yea
although
the
Lord
denounce
his
indgements
,
and
threaten
a
plague
,
except
we
returne
;
walke
after
our
owne
imaginations
,
and
doe
euery
man
after
the
subburnesse
of
his
wicked
heart
.
Finally
,
though
God
stretchforth
his
hands
all
the
day
long
;
a
disobedient
and
gainsaying
people
.
stubburnes
of
heart
.
And
it
is
very
aptly
,
signified
by
the
stiffe-neck
,
hard
necke
,
and
necke
that
is
an
iron
sinew
.
For
sinewes
are
the
instruments
of
motion
,
and
all
the
sinewes
goe
downe
from
the
head
to
the
body
by
the
necke
,
so
that
if
either
the
necke
should
be
hard
and
stiffe
;
or
if
the
sinewes
were
of
iron
;
it
should
not
be
possible
for
the
head
to
bow
downe
:
so
the
heart
that
is
in
this
estate
of
rebellion
,
cannot
bow
down
,
nor
submit
it selfe
vnto
the
yoake
of
Gods
commandements
.
And
that
this
is
the
meaning
of
these
phrases
may
appeare
by
the
words
,
rebellion
,
disobedience
,
obstinacie
joyned
with
them
,
as
a
declaration
.
Deut.
31.27
.
I
know
thy
rebellion
and
thy
stiffe-necke
.
2.
King
.
17.24
.
they
would
not
obey
but
hardened
their
neckes
.
Isa.
48.4
.
because
I
knew
that
thou
art
obstinate
,
and
thy
necke
as
an
iron
sinew
.
no
man
can
come
vnto
me
(
saith
our
Sauiour
)
except
the
Father
draw
him
.
conversion
a
drawing
.
And
this
much
he
doth
imply
,
when
he
saith
,
he
will
take
away
the
stonie
heart
;
not
,
I
will
transforme
the
stonie
heart
into
a
fleshlie
,
I
will
take
away
the
stonie
heart
,
and
giue
you
a
heart
of
flesh
;
signifying
thereby
,
that
there
is
nothing
in
our
corrupt
nature
that
hath
affinitie
with
the
diuine
nature
,
whereof
we
are
made
partakers
in
our
regeneration
:
but
that
our
whole
old
nature
must
be
taken
away
,
and
a
new
giuen
vs
.
A
litle
mending
will
not
serue
the
turne
,
a
new
making
is
required
.
Thirdly
,
hardnesse
of
heart
is
vsed
to
expresse
the
vnmoueablenesse
and
senselessenesse
of
heart
.
So
that
a
hard
heart
is
a
dead
heart
,
which
nothing
can
moue
,
neither
word
,
nor
Sacraments
,
miracles
,
nor
motions
of
the
spirit
,
neither
sense
of
sinne
,
nor
of
Iudgement
for
sinne
.
de
Consider
.
So
Bernard
describeth
a
hard
heart
.
Quid
est
cor
durum
?
ipsum
est
quod
nec
compunctione
scinditur
,
nec
pietate
mollitur
,
nec
movetur
preeibus
;
minis
non
cedit
,
flagellis
duratur
,
ingratum
est
ad
beneficia
,
impavidum
ad
pericula
,
&c.
This
kind
of
hardnes
according
to
the
difference
of
the
obiect
and
subiect
,
is
threefold
:
1.
a
deadnesse
of
the
minde
,
when
we
are
not
moued
with
the
meanes
of
saluation
,
which
God
hath
appointed
to
soften
our
hearts
.
2.
a
deadnesse
of
conscience
,
when
we
are
not
moued
with
our
owne
sinnes
.
3.
a
deadnesse
of
the
affections
,
when
we
are
not
moued
with
God's
judgements
.
The
first
which
is
a
deadnesse
or
dulnesse
of
the
mind
,
is
a
high
degree
of
hardnesse
;
when
the
soule
is
not
onely
dry
and
destitute
of
grace
,
and
also
inflexible
and
vnwilling
to
receiue
grace
:
but
further
it
cannot
so
much
as
be
moued
with
these
meanes
God
hath
appointed
to
beget
grace
.
God's
word
is
sharper
then
a
two
edged
sword
,
Heb.
4.12
.
It
is
like
a
hammer
that
breaketh
the
stones
,
Ier.
23.29
.
and
in
that
same
place
it
is
resembled
to
fire
able
to
melt
the
hardest
mettals
.
nether
milstone
.
To
signifie
this
,
it
is
called
,
the
brasen
browe
.
Ye
know
a
man's
forhead
is
most
obvious
to
stroakes
;
but
if
the
same
were
of
so
hard
a
mettall
as
brasse
,
it
could
not
easily
be
broken
or
peirced
.
But
such
is
the
corrupt
heart
of
man
:
though
God's
Word
be
like
a
hammer
that
breaketh
the
rockes
in
pieces
,
and
sharper
then
any
two
edged
sword
;
yet
no
threatnings
&
admonitions
of
God's
Word
can
breake
it
,
no
promises
and
intreaties
can
pierce
it
.
Yea
though
this
Word
be
sealed
with
Sacraments
,
confirmed
with
miracles
,
&
accompanied
with
the
inward
motions
of
the
spirit
:
yet
all
these
are
but
as
an
arrow
shot
against
a
brasen
wall
,
the
fat
heart
;
for
as
the
heart
being
couered
with
a
masse
of
fatnesse
cannot
seele
any
thing
;
no
more
can
the
mind
in
this
estate
of
obduration
;
for
as
the
Poent
saith
,
Triplex
circa
praecordia
ferrum
.
This
is
likewise
vnderstood
by
the
blinded
eyes
that
cannot
see
,
the
dull
or
heauie
eares
that
cannot
heare
,
and
the
vncircumcised
heart
and
eare
.
This
dulnes
,
in
not
being
moued
with
the
word
,
Saeraments
,
&c.
hath
foure
degrees
.
1.
when
a
man
doth
not
so
much
as
conceiue
what
is
said
,
hauing
his
cognitations
darkened
,
&
his
eyes
couered
with
the
scales
of
ignorance
:
or
if
he
doe
conceiue
it
,
yet
he
doth
not
attentiuely
consider
it
.
This
is
signified
in
the
Parable
,
by
the
seed
that
fell
by
the
highwaies
side
,
as
Christ
expounds
it
,
Whensoeuer
a
man
heareth
the
word
of
the
kingdome
,
and
vnderstandeth
it
not
:
the
euill
one
commeth
and
catcheth
away
that
which
was
sowen
in
his
heart
:
The
disciples
themselues
were
charged
with
this
dulnesse
,
Mar.
6.52
.
They
cousidered
not
the
miracle
of
the
loaues
,
(
that
is
,
they
did
not
see
Gods
power
in
that
worke
)
for
their
heart
was
hardened
.
A
second
degree
of
this
dulnesse
is
when
a
man
,
though
in
some
measure
he
vnderstand
what
is
said
,
yet
he
is
not
moued
thereby
.
God's
Word
is
a
hammer
:
this
hammer
with
tenne
miracles
,
gaue
tenne
mighty
stroakes
at
Pharao
his
heart
,
and
yet
could
not
breake
it
.
So
it
was
with
Ieroboam
,
he
heard
the
commandement
of
God
against
the
altar
he
had
set
vp
,
he
saw
the
altar
cleaue
asunder
,
and
the
ashes
fall
out
from
it
,
according
to
the
signe
giuen
by
the
Prophet
:
his
hand
which
he
put
forth
against
the
Prophet
was
dryed
vp
,
and
after
healed
by
the
prayer
of
the
Prophet
:
yet
was
not
he
moued
at
all
this
.
When
the
Prophet
cryed
to
the
altar
,
O
Altar
,
Altar
,
thus
saith
the
Lord
;
stiffe-necked
,
they
did
alwayes
resist
the
Holy
Ghost
,
namely
in
the
ministrie
of
the
Word
.
The
3d
degree
of
this
dulnesse
and
opposition
against
the
Word
,
is
when
one
is
moued
thereby
,
but
not
effectually
,
euen
moued
in
affection
,
but
his
will
is
not
changed
,
nor
heart
softened
.
This
happeneth
diuers
wayes
:
for
the
word
stirreth
vp
sundrie
affections
euen
in
wicked
and
hard-hearted
men
,
as
astonishment
,
feare
,
joy
.
Sometimes
it
worketh
only
astonishment
,
&
wondring
,
their
hearts
being
convinced
,
hearing
the
Word
,
that
it
hath
more
then
humane
force
.
This
is
that
effect
which
many
felt
hearing
Christ
,
when
they
were
astonied
at
his
doctrine
,
What
manner
of
doctrine
is
this
?
neuer
man
spake
like
this
man
.
Thus
the
wicked
wonder
and
vanish
.
Sometimes
the
Word
preached
bringeth
not
only
wonder
,
but
feare
also
;
not
only
filleth
the
eares
with
sound
,
and
the
heart
with
astonishment
;
but
moreouer
shaketh
and
terrifieth
the
conscience
.
This
effect
did
befall
Felix
;
tasted
of
the
heauenly
gift
,
that
is
,
they
were
affected
with
some
taste
of
God's
goodnes
manifested
in
the
Gospell
.
But
it
was
onely
a
small
taste
,
they
neuer
digested
it
,
nor
concocted
it
by
the
vitall
hea●e
of
God's
spirit
;
farre
lesse
were
they
filled
with
that
sweet
peace
and
joy
which
the
spirit
of
adoption
worketh
in
the
faithfull
.
The
last
degree
is
when
a
man
is
so
far
from
being
moued
effectually
by
the
word
,
that
he
is
rather
prouoked
to
doe
the
contrarie
:
more
he
rebelleth
against
God
.
And
the
same
may
be
said
of
the
Iewes
:
God
foretelleth
what
should
bee
the
euent
of
Isaias
ministrie
,
namely
,
that
he
should
make
their
hearts
fat
,
and
their
eares
heauy
,
and
shut
their
eyes
.
So
that
even
the
word
becommeth
vnto
them
the
meanes
of
hardning
.
As
the
middle
region
of
the
aire
is
more
cold
by
the
Antiperistasis
,
so
the
heart
of
a
reprobate
is
more
hard
by
the
word
,
though
the
word
in
it selfe
bee
full
of
vitall
heart
for
to
soften
the
heart
.
As
the
hammer
though
it
breakes
the
rockes
yet
the
smithes
stithie
,
the
more
the
hammer
strikes
vpon
it
the
harder
it
is
;
and
as
the
heate
of
the
sunne
though
it
melt
waxe
,
yet
it
dryeth
the
clay
:
and
as
the
raine
,
though
it
mollifie
the
earth
,
yet
hardens
sand
:
so
the
word
breaketh
,
melteth
and
mollifieth
the
hearts
of
the
Godlie
:
and
yet
obdurates
,
dryes
and
hardens
the
wicked
,
but
accidentallie
,
the
fault
being
in
their
owne
disposition
.
compuncti
corde
,
Act.
2.37
.
but
actiuely
,
for
a
fretting
against
the
word
.
And
so
the
Scripture
takes
it
;
For
Rom.
11.8
.
that
which
is
viually
rendred
,
the
spirit
of
slumber
is
not
vnfitly
by
others
translated
the
Spirit
of
Compunction
.
And
I
appeale
from
their
learning
,
to
the
common
sense
of
the
meanest
Reader
,
whether
in
that
place
it
be
contrary
to
hardnesse
of
heart
,
or
all
one
with
it
:
for
hauing
said
,
that
the
Jewes
were
hardned
,
for
confirmation
thereof
,
hee
alleadgeth
this
,
as
it
is
written
,
God
hath
giuen
them
the
Spirit
of
Compunction
;
and
after
addes
,
Eyes
that
they
should
not
see
,
and
eares
that
they
should
not
beare
:
loyning
in
one
,
two
places
the
of
prophesie
of
Isaiah
.
This
in
Scripture
is
called
the
spirit
of
compunction
,
which
implyeth
a
kind
of
fretting
,
chaffing
,
and
violent
stirring
against
the
word
:
as
in
those
that
brast
for
anger
at
the
Apostles
Act.
5.33
.
That
gnashed
with
their
teeth
at
Stephen
.
Act.
7.54
.
The
second
kind
of
this
senselesnesse
is
in
the
conscience
,
and
respecteth
the
sinnes
which
a
man
committeth
,
when
a
man
is
not
touched
with
sense
and
sorrow
for
the
same
.
seared
conscience
,
spirituall
drunkennesse
,
the
wine
of
giddinesse
or
drowsinesse
,
the
spirit
of
slumber
or
deade
sleepe
.
for
when
any
part
of
the
body
is
seared
with
a
hot
iron
,
it
looseth
all
sence
,
life
and
motion
,
also
when
a
man
is
drunken
,
he
knowes
not
,
he
careth
not
what
he
doth
.
And
finallie
those
who
are
ouercome
with
drowsinesse
or
slumbering
,
cannot
easilie
with
stirring
or
pricking
be
awaked
.
So
he
that
is
come
to
this
height
of
hardnesse
,
is
without
all
sense
of
sinne
,
he
neither
knoweth
nor
careth
what
euill
he
doth
;
and
hee
is
neuer
moued
with
any
stirring
or
pricking
of
his
conscience
.
Of
such
the
Apostle
saith
,
Past
feeling
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
seared
conscience
hath
seuerall
degrees
.
There
is
the
broade
conscience
,
when
a
man
is
not
moued
with
any
sinne
except
it
be
very
heynous
.
There
is
the
sleeping
conscience
,
when
a
man
is
not
touched
with
the
sense
of
any
sinne
,
be
it
neuer
so
greivous
,
for
a
long
time
;
tranquillitas
ista
tenpestas
est
,
this
calme
proues
a
storrne
;
and
he
is
awakened
,
either
by
the
preaching
of
the
law
,
or
the
terrors
of
death
,
or
some
greivous
calamitie
.
and
there
is
the
slumbering
conscience
,
which
hath
some
sense
of
sinne
,
as
Pharaoh
had
,
I
haue
sinned
:
but
neuer
any
sound
sorrow
for
it
:
he
feeles
not
with
Iob
,
the
terrors
of
God
fighting
against
him
,
and
the
inuenomed
arrowes
of
the
almightie
sticking
fast
in
his
ribs
.
This
is
but
like
the
sweating
of
a
stone
in
moist
weather
,
which
notwithstanding
retaines
its
naturall
hardnesse
and
drynesse
.
finallie
their
is
the
benummed
consciene
,
when
a
man
hath
neither
sense
of
sinne
,
nor
sorrow
for
it
,
but
is
like
a
man
in
a
phrensie
,
or
one
fallen
into
a
pleasant
sleepe
,
who
though
he
be
exceeding
sick
yet
he
feeles
no
paine
and
as
in
some
kind
of
sicknesse
a
man
may
die
laughing
:
so
where
this
degree
of
hardnesse
is
,
a
man
may
descend
into
the
pit
of
hell
triumphing
and
reioycing
.
Whereof
I
will
onely
say
with
St.
Austin
,
quid
miserius
misero
non
miserante
seipsum
.
None
are
so
desperately
sick
as
they
who
feele
not
their
disease
.
when
the
pulse
doth
not
beat
,
the
bodie
is
in
a
most
dangerous
estate
:
that
schoole
will
soone
decay
where
the
monitor
doth
not
complaine
:
that
army
must
necessarily
be
surprised
where
watches
&
alarums
be
not
kept
:
that
towne
is
dissolute
where
no
clockes
are
vsed
.
But
the
conscience
is
to
the
soule
,
as
the
pulse
to
the
body
,
the
monitor
to
the
schoole
,
the
watch
to
the
armie
,
the
clocke
to
a
towne
.
And
therefore
when
it
is
silent
,
the
soule
is
in
a
most
desperate
case
.
The
third
kinde
of
this
senselesnesse
is
in
the
affections
and
respecteth
Gods
Iudgements
vpon
vs
for
sinne
,
when
these
cannot
worke
vpon
a
soule
any
good
effect
,
but
are
as
it
were
lost
labour
,
as
God
accounteth
them
Isa
1.5
.
Why
should
yee
he
stricken
any
more
?
yee
will
revoult
more
and
more
.
Indeede
affliction
is
the
most
effectuall
meanes
,
for
to
make
our
heart
relent
and
resolue
into
the
teares
of
vnfained
repentance
,
either
the
crosse
will
doe
it
or
nothing
,
Moral
.
l.
26.
c.
23.
as
Gregorie
saith
,
aurem
cordis
tribulatio
aperit
quam
saepe
huius
mundi
prosperitas
claudit
,
which
is
the
same
with
that
of
Elihu
,
Therefore
we
find
that
afflictions
are
the
last
meanes
which
God
ordinarily
vseth
to
convert
obstinate
sinners
.
When
neither
the
oile
of
his
gracious
bountie
will
softenour
stony
hearts
;
nor
his
Word
which
is
the
sword
of
the
spirit
,
pierce
them
;
when
neither
the
sweet
sound
of
his
gracious
promises
will
allure
vs
to
obedience
nor
the
terrible
thunder
of
his
fearefull
threatnings
restraine
vs
from
sinne
.
In
the
last
place
he
visits
our
iniquities
with
the
rod
,
&
our
sinnes
with
scourges
,
knowing
that
if
our
case
be
not
desperate
,
we
will
at
least
be
reclaimed
by
his
judgments
.
Thus
the
Lord
hauing
complained
much
of
the
rebellion
of
his
people
,
Isa.
1.
in
end
he
promiseth
them
mercie
,
and
sheweth
how
he
would
reforme
them
,
euen
by
casting
them
into
the
fierie
surnace
of
affliction
,
thereby
to
purifie
them
,
and
consume
away
the
drosse
of
their
sinnes
,
that
they
might
shine
againe
in
their
wonted
beautie
:
I
will
turne
my
hand
vpon
thee
,
and
purely
purge
away
thy
drosse
,
and
take
away
all
thy
tinne
.
The
like
promise
is
Isa.
4.4
.
that
he
will
wash
the
filthinesse
of
the
daughter
of
Sion
,
by
the
spirit
of
iudgment
,
and
by
the
spirit
of
burning
.
Likewise
Hos.
5.
both
Preists
and
people
all
being
so
corrupt
,
that
their
case
was
desperate
,
the
Lord
resolues
what
to
doe
.
I
will
goe
and
returne
to
my
place
,
(
that
is
,
I
will
withdraw
all
the
testimonies
of
my
loue
&
fauour
from
them
)
till
they
acknowledge
their
offence
,
and
seeke
my
face
:
Which
was
accordingly
verified
in
the
euent
;
for
in
the
next
words
,
the
Prophet
bringeth
them
in
speaking
thus
in
their
affliction
.
Come
let
vs
returne
vnto
the
Lord
,
&c.
Behold
I
will
incline
her
,
and
bring
her
into
the
wildernesse
;
or
after
that
I
haue
brought
her
into
the
wildernes
:
by
the
wildernesse
is
meant
extreame
miserie
:
the
reby
shewing
that
the
Iewes
could
not
be
inclined
to
obedience
,
vntill
they
were
pressed
with
diuers
calamities
,
as
it
were
cast
into
a
desert
of
desperation
.
So
that
the
Lord
dealeth
with
vs
,
as
the
Smith
with
the
iron
.
Iron
is
very
hard
,
but
the
Smith
knoweth
how
to
mollifie
it
,
and
make
it
flexible
by
putting
it
into
the
fire
;
so
our
hearts
are
so
hard
,
that
when
God
would
make
them
flexible
vnto
his
obedience
,
he
is
faine
to
cast
them
into
the
fierie
furnace
of
affliction
,
whereby
they
are
mollified
.
Yet
many
hearts
are
so
hard
,
that
the
fire
it selfe
will
not
soften
them
,
nor
God's
judgements
moue
them
.
So
the
Lord
complaineth
of
his
people
,
Isa.
9.13
,
The
people
turneth
not
to
him
that
smiteth
them
.
And
Ier.
8.7
.
the
Storke
in
the
heauen
knoweth
her
appointed
times
,
&c.
but
my
people
know
not
the
iudgments
of
the
Lord
.
yet
haue
ye
not
returned
vnto
me
,
saith
the
Lord
.
This
contempt
of
God's
judgments
hath
three
degrees
.
1.
carnall
securitie
,
when
a
man
is
not
moued
with
God's
judgments
before
they
seaze
vpon
him
:
but
although
they
be
threatned
against
him
,
and
he
see
them
already
vpon
others
,
and
he
find
in
himselfe
the
cause
that
will
procure
them
;
yea
&
he
perceiue
God's
instruments
set
on
worke
to
effect
them
:
yet
he
blesseth
himselfe
in
his
heart
,
and
hauing
made
a
couenant
with
death
and
with
hell
,
he
sleepes
as
secure
as
Ionas
did
in
the
ship
.
Thus
it
was
with
the
old
World
,
they
ate
,
dranke
,
(
that
is
,
feared
nothing
)
till
the
flood
came
and
tooke
them
all
away
.
Thus
it
fared
with
Belshazzar
,
he
was
feasting
with
his
Princes
,
his
wiues
,
and
his
concubines
,
and
carousing
out
of
the
holy
vessels
,
at
the
same
time
when
the
hand-writing
on
the
wall
denounced
his
destruction
:
so
the
whore
of
Babel
,
saith
in
her
heart
.
I
sit
a
Queen
,
But
especially
see
an
example
of
this
securitie
in
the
Israelites
.
Isa.
22.12
.
In
that
day
did
the
Lord
of
hosts
call
to
weeping
and
mourning
,
to
baldnesse
,
and
girding
with
sackcloath
,
and
behold
ioy
and
gladnes
;
&c.
If
this
should
be
found
to
be
our
case
,
we
haue
great
cause
for
to
feare
;
for
the
Scripture
hath
alwayes
marked
this
securitie
,
as
a
certaine
fore-runner
of
destruction
,
and
experience
hath
taught
vs
,
that
quos
perdere
vult
●upiter
,
hos
occaecat
.
The
2
degree
is
senselesse
indolencie
,
and
blockish
stupiditie
,
when
a
man
is
not
affected
with
greife
,
euen
then
when
Gods
hand
lieth
heauy
vpon
him
,
but
puts
off
the
feeling
thereof
with
desperate
contempt
,
labouring
to
outface
his
greifes
,
and
forget
his
soares
,
by
goeing
into
merry
company
,
gaming
,
feasting
,
reuelling
,
and
such
other
carnall
delights
:
who
may
be
compared
to
Salomons
drunkard
,
who
sleepes
securelie
in
the
middest
of
the
sea
,
and
on
the
top
of
the
mast
,
whom
he
bringeth
in
speaking
thus
,
they
haue
stricken
me
and
I
was
not
sicke
,
they
haue
beaten
me
and
I
felt
not
.
Amongst
the
Heathens
we
haue
many
examples
hereof
.
Aristides
was
not
moued
with
his
banishments
,
nor
Regulus
with
his
exquisit
torments
,
nor
Scipio
with
all
those
indignities
which
his
ingratefull
countrimen
offered
vnto
him
:
nor
Paulus
Aemilius
,
and
Horatius
Puluillus
with
the
death
of
their
children
.
This
was
commended
by
the
Stoicks
for
great
patience
:
but
indeed
as
Seneca
saith
,
nulla
virtus
est
quae
non
sentias
perpeti
:
there
can
be
no
patience
,
where
there
is
no
passion
.
And
here
there
is
no
feeling
;
for
this
indolencie
is
a
kind
of
dead
palsie
,
or
sleepie
lethargie
,
and
(
as
S.
Austine
saith
)
it
is
stupor
morbi
,
De
patient
.
●
.
23.
non
robur
sanitatis
.
The
Israelites
are
taxed
with
this
Ier.
5.3
.
Thou
hast
stricken
them
,
but
they
haue
not
sorrwed
,
thou
hast
consumed
them
,
but
they
haue
refused
to
receaue
correction
.
The
last
degree
is
when
a
man
is
moued
with
Gods
iudgements
,
but
not
effectually
.
Thus
there
are
many
,
who
being
afflicted
,
mourne
too
much
,
complaine
,
crie
,
houle
,
and
wring
their
hands
:
and
yet
the
sense
of
judgement
neuer
driues
them
vnto
true
repentance
.
But
either
their
sorrow
is
onely
naturall
for
the
affliction
;
they
say
with
Pharaoh
,
Take
away
the
plague
,
not
with
Dauid
,
take
away
the
sinne
:
or
els
they
are
so
farre
from
any
humiliation
for
their
sinnes
,
that
they
are
rather
moued
to
thinke
that
God
must
needs
loue
them
,
because
he
corrects
them
:
Or
finally
,
if
the
sense
of
iudgement
,
bring
them
to
the
sight
of
their
sinnes
;
yet
there
followeth
no
amendment
,
but
they
are
swallowed
vp
of
despaire
;
and
hauing
a
sight
of
their
sinnes
in
the
glasse
of
the
Law
,
without
any
sense
of
Gods
mercie
revealed
in
the
Gospell
,
their
hearts
are
broken
and
battered
,
but
not
dissolued
and
softened
.
though
thou
shouldest
bray
a
foole
in
a
morter
,
yet
will
not
his
foolishnesse
depart
from
him
.
Thus
haue
I
discouered
this
monster
with
many
heads
.
You
see
,
that
a
dry
soule
that
is
void
of
grace
,
is
a
hard
heart
;
a
stiffe
and
vnyeelding
will
,
is
a
hard
heart
:
a
dead
and
dull
mind
,
that
is
not
moued
with
Gods
word
is
a
hard
heart
:
a
seared
conscience
that
neuer
smiteth
for
sinne
,
is
a
hard
heart
:
and
finally
blockish
affections
,
that
are
not
sensible
of
Gods
iudgements
,
are
a
hard
heart
.
Oh
now
that
we
would
enter
application
vpon
our
owne
soules
,
and
examine
what
want
of
grace
is
in
the
soule
,
what
rebellion
in
the
will
,
what
opposition
against
Gods
word
in
the
mind
,
what
Numnesse
and
dumnesse
in
the
conscience
.
And
finally
what
contempt
of
Gods
iudgements
in
the
affections
.
And
I
doubt
,
that
vpon
this
search
it
will
be
found
,
that
this
hardnes
of
heart
is
an
epidemicall
disease
,
that
possesseth
the
whole
body
of
the
land
.
Now
if
we
be
sicke
of
this
disease
,
it
is
meete
that
in
the
next
place
,
we
should
proceed
to
enquire
into
the
cause
of
this
euill
.
And
vpon
triall
,
it
will
be
found
to
be
within
vs
:
for
my
Text
ascribes
it
to
our selues
;
harden
not
your
hearts
.
Which
is
to
be
vnderstood
of
voluntarie
or
habituall
hardnes
:
for
there
is
a
naturall
hardnesse
which
we
sucke
from
the
tender
breasts
of
our
mother
,
all
men
being
borne
,
as
with
a
darke
mind
,
so
with
a
hard
heart
.
And
there
is
a
iudiciarie
hardnesse
,
which
God
as
a
iust
iudge
inflicteth
as
a
judgement
vpon
some
notorious
offenders
,
a
recompence
of
their
former
errours
as
is
meet
,
that
they
who
are
filthy
may
be
more
filthy
,
Iudicio
vtique
,
suo
aliquando
aperto
,
aliquando
occulto
,
semper
autem
justo
.
Thus
God
in
Scripture
is
said
,
Percutere
amentia
&
scotomate
,
with
maddenesse
and
blindnesse
;
to
mingle
among
them
the
spirit
of
errour
,
and
the
spirit
of
slumber
;
to
blind
their
eyes
,
make
their
eares
heauy
and
their
hearts
fat
:
to
a
reprobate
mind
;
to
send
strong
delusions
,
the
efficacie
of
errours
.
And
oftentimes
he
is
said
to
harden
the
heart
.
Here
there
is
great
question
,
after
what
manner
God
hardens
the
heart
,
whether
onely
privatiuely
,
as
deserendo
,
forsaking
them
,
and
permittendo
,
not
hindering
them
,
and
non
puniendo
;
or
per
Patientiam
,
and
dilatione
poenae
,
in
not
punishing
them
.
Or
if
he
concurre
to
the
hardening
of
the
hearts
also
actiuelie
,
and
that
either
by
outward
objects
and
occasions
,
or
by
themselues
,
giuing
them
ouer
to
their
owne
hearts
lusts
,
or
by
Satan
,
to
whose
power
he
deliuereth
such
hearts
,
for
him
to
worke
vpon
,
as
a
judge
deliuereth
the
malefactor
to
the
hang-man
to
be
tormented
:
Or
finally
inwardly
so
working
by
his
inuisible
power
,
that
their
corrupt
hearts
are
more
and
more
hardened
.
Indeed
I
dare
not
aduenture
to
wade
into
this
depth
.
Onely
this
I
must
say
,
that
the
Scripture's
words
doe
manifestly
signifie
an
action
,
and
cannot
without
wresting
bee
drawen
vnto
a
bare
permission
.
Besides
it
is
as
injurious
to
the
diuine
majestie
,
to
robbe
him
of
his
power
,
wisdome
,
and
prouidence
;
as
to
accuse
his
justice
.
And
Florinus
his
blasphemie
is
not
more
carefully
to
be
avoided
on
the
one
side
,
then
the
Pelagian
Heresie
is
on
the
other
Therfore
we
must
not
consider
God
as
an
idle
beholder
of
wicked
actions
,
like
the
Poet
's
Iupiter
,
who
was
feasting
in
Aethiopia
,
while
things
went
out
of
order
:
but
as
an
omnipotent
Creator
giuing
power
and
life
to
all
,
and
by
his
concurrence
causing
euery
motion
and
action
in
the
creature
:
Also
as
a
most
wise
gouernour
,
ordering
euen
that
which
he
made
not
:
And
finally
as
a
iust
judge
,
punishing
sinne
by
sinne
.
Further
let
vs
consider
that
euen
those
sinnes
,
which
are
only
sinnes
,
and
not
also
punishments
,
are
done
by
Gods
permission
.
Permission
hath
place
in
all
sins
,
euen
in
the
sinnes
of
the
godlie
,
yea
in
the
first
sinne
that
euer
was
,
quia
non
fieret
si
non
sineret
.
In
Enchir
,
c.
100.
saith
Aust.
And
shall
we
thinke
that
God
hath
no
further
hand
in
this
judiciarie
obduration
of
wieked
men
?
Surely
,
then
God
might
as
well
be
said
to
steale
,
murther
,
commit
adultery
,
as
to
harden
the
heart
,
because
he
permitteth
these
sinnes
to
be
done
:
Then
,
why
should
it
onely
be
said
of
notorious
wicked
persons
,
and
not
of
all
,
that
God
hardeneth
them
?
Finally
,
then
shall
not
obduration
be
a
punishment
,
as
is
acknowledged
by
all
,
euen
by
Bellarmine
himselfe
:
De
stat.
pecc
.
l.
2.
c.
14.
For
punishments
are
just
and
from
God
,
as
they
are
punishments
,
though
they
be
also
sinnes
.
As
saith
the
Master
of
the
Sentences
,
ea
quae
peccata
sunt
,
&
dist.
32.
&
poena
peccati
&c.
That
which
is
both
a
sinne
,
and
a
punishment
of
sinne
,
is
of
God
,
as
it
is
a
punishment
;
for
all
punishments
are
just
.
He
giueth
instance
of
concupiscence
,
Concupiscentia
in
quantum
poena
peccati
,
Deum
habet
authorem
.
And
Ferus
applieth
it
to
this
point
we
haue
in
hand
,
saying
that
hardnesse
of
heart
is
of
God
as
it
is
Poena
,
not
as
it
is
Culpa
.
And
last
of
all
,
if
we
respect
the
consent
of
the
fathers
,
surely
S.
Austine
was
resolute
in
this
point
,
that
God
concurreth
in
the
hardening
of
the
heart
,
Non
mod●
secundum
permissionem
,
cont.
Iulian
vel
patientiam
,
sed
etiam
secundum
actionem
&
potentiam
.
To
this
purpose
could
I
alleage
many
sentences
of
the
Iesuites
and
best
learned
School-men
:
yet
such
is
their
malice
,
that
they
accuse
that
for
heresie
and
blasphemie
in
vs
,
which
is
approued
for
Catholique
doctrine
,
when
it
passeth
from
their
quill
.
I
will
not
vouchsafe
these
foule-mouthed
Rabsakeh's
,
sent
forth
to
raile
on
the
host
of
the
liuing
God
,
any
other
answere
,
then
what
Michael
the
Arch-angell
gaue
vnto
their
father
.
The
Lord
rebuke
thee
,
Satan
.
Onely
giue
me
leaue
,
to
vindicate
Gods
Iustice
.
This
that
hath
been
said
of
Gods
hardening
seemes
vnto
carnall
minded
men
,
who
measure
all
things
by
the
crooked
rule
of
their
owne
reason
,
to
cast
some
aspersion
vpon
God
:
Therefore
will
I
breifely
shew
that
God
cannot
be
accused
,
for
hardening
the
heart
.
The
first
reason
is
,
because
God
doeth
not
make
any
heart
that
is
soft
to
become
hard
;
but
onely
,
that
heart
which
already
is
hard
,
partly
by
nature
,
and
partly
by
custome
,
he
hardens
yet
more
,
sealing
it
vp
,
as
it
were
,
cont.
Iulian
Secundum
actionem
&
potentiam
,
non
sane
per
quam
fiat
,
immediatè
durities
ipsius
cordis
,
sed
per
quam
multa
fiant
à
quibus
peccator
vitio
suo
concipiat
duritiem
cordis
.
As
if
he
should
say
,
God
doth
not
instill
hardnesse
into
any
,
nor
produce
it
immediatly
,
nor
enforce
it
as
a
necessarie
effect
:
onely
God
doeth
such
things
,
whence
the
sinner
through
his
owne
fault
,
conceiueth
hardnesse
.
4.
It
must
alwaies
be
remenbred
that
God
hardens
the
heart
Per
judicium
,
for
a
punishment
of
their
former
obstinacie
,
because
men
receiue
not
the
loue
of
the
truth
,
God
sendeth
them
strong
delusions
.
And
so
the
Gentiles
for
their
idolatrie
,
were
ginen
vp
by
God
,
De
Nat.
&
Grat.
c.
12.
Which
was
a
recompence
of
their
errours
at
was
meete
.
To
this
purpose
saith
Austin
,
prioribus
meritis
&c.
Hoc
redditum
est
Pharaoni
vt
cor
eius
induraretur
.
The
last
consideration
I
will
vse
to
iustifie
God
,
is
,
that
all
iudiciarie
obduration
is
also
voluntary
:
So
that
no
man
is
hardened
against
his
will
;
but
they
willingly
draw
vpon
themselues
the
infliction
of
this
iudgement
,
and
freely
rush
into
this
pit
of
hardnesse
.
Hence
it
is
that
as
God
is
said
to
harden
Pharaoh
his
heart
,
so
Pharaoh
is
said
to
harden
his
owne
heart
;
and
sometimes
it
is
simply
said
that
his
heart
was
hardened
,
namely
by
the
ministry
of
Satan
.
Deus
indurauit
per
justum
judicium
,
August
.
de
liber
.
Arb.
c.
23.
Pharao
per
liberum
arbitrium
.
The
same
hardnesse
is
ascribed
to
God
as
the
judge
,
to
Satan
as
the
hangman
,
to
man
himselfe
as
the
party
guiltie
.
So
likewise
where
the
Apostle
saith
,
that
God
gaue
vp
the
Gentile
to
vncleannes
.
Rom.
1.24
.
The
same
Apostle
to
shew
that
they
were
not
giuen
vp
against
their
will
:
saith
in
another
place
,
that
they
gaue
vp
themselues
,
Here
the
Apostle
hath
eased
me
of
a
labour
,
resolving
this
in
a
word
.
ver.
13.
that
we
are
hardened
through
the
deceitfulnes
of
sinne
,
so
it
is
said
of
Pharaoh
Exod.
9.34
.
Auxit
peccatum
,
he
sinned
yet
more
,
and
hardned
his
heart
.
The
former
is
the
cause
of
the
latter
.
As
a
path
is
hardened
by
the
continuall
trampling
of
passengers
,
so
is
the
heart
by
the
continuall
custome
of
sinne
.
By
our
frequent
sinning
,
the
soule
is
made
dry
;
for
euery
sinne
is
as
fewell
to
the
fire
of
concupiscence
,
whereby
the
soule
is
burnt
and
dried
vp
.
It
is
also
by
often
sinning
that
the
will
of
it selfe
rebellious
,
becommeth
more
inflexible
;
for
the
more
a
tree
is
backe-bended
,
the
worse
it
is
to
bow
the
right
way
:
But
euery
sinne
is
a
back-bēding
of
our
will
from
God
.
Finally
,
by
a
customable
sinning
,
the
mind
is
made
so
dull
,
that
the
word
cannot
pierce
it
;
the
affections
so
blockish
,
that
Gods
judgements
,
are
not
sensible
vnto
theur
;
and
especially
the
conscience
by
this
custome
of
sinne
,
groweth
past
all
feeling
.
our
thoughts
accuse
vs
.
But
when
we
are
often
carried
to
commit
sinnes
against
the
light
of
Nature
,
by
practise
of
such
sinnes
the
light
of
Nature
is
extinguished
:
Augus
de
lib.
●●
.
L.
3.
for
Iustissima
poena
est
,
vt
qui
sciens
rectum
non
facit
,
amittat
scire
quod
rectum
,
&
then
commeth
the
reprobat
mind
,
which
judgeth
euill
,
good
;
&
good
,
euill
:
Wherevpon
followeth
the
seared
conscience
.
At
the
first
a
mans
conscience
speakes
vnto
him
;
as
Peter
to
Christ
,
Master
,
pittie
thy selfe
.
Her
prick-arrowes
as
the
shafts
of
Ionathan
,
forewarne
Dauid
of
the
great
Kings
displeasure
:
but
if
we
neglect
her
call
,
and
will
not
lend
our
cares
,
while
she
doth
spend
her
tongue
,
this
good
Cassandra
wil
cry
no
more
,
&
so
we
become
past
feeling
.
As
the
eye
of
al
other
parts
of
the
body
is
most
tender
,
&
impatient
of
the
lightest
touch
;
but
if
it
be
couered
with
a
hard
fleshlie
skin
,
called
Scirrhosis
oculi
,
it
becommeth
of
all
other
parts
most
insensible
.
So
the
conscience
at
first
is
so
tender
,
that
small
sinnes
vexe
and
torment
it
,
but
when
through
custome
of
sinning
it
is
ouer-spread
with
a
Callum
,
or
thick
skin
,
it
becommeth
insensible
,
&
nothing
will
wound
it
.
This
is
not
done
in
an
instant
,
but
piece
&
piece
,
by
degrees
;
first
sin
is
importable
,
then
heavy
,
after
that
light
,
&
lastly
past
feeling
.
At
the
first
sinne
is
importable
,
it
seemes
intollerable
to
be
borne
,
it
made
Dauid
cry
out
,
Day
&
night
thy
hand
was
heauy
vpon
me
.
&
againe
,
there
is
no
rest
in
my
bones
,
because
of
my
sin
:
But
it
is
not
long
so
:
for
sin
being
commited
twice
or
thrise
,
is
not
as
before
importable
,
only
it
is
somewhat
heauy
.
we
are
sorry
for
it
,
but
not
so
cast
down
with
it
,
as
in
former
times
.
After
this
,
sin
being
often
committed
,
that
which
at
first
was
importable
,
&
afterwards
heauy
,
becommeth
light
&
easie
,
it
neuer
breaks
our
sleepe
.
&
then
in
the
last
place
after
that
sin
is
made
light
of
,
and
that
there
is
no
remorse
for
sin
,
then
men
grow
past
feeling
,
in
a
reprobate
sense
,
giuen
ouer
to
worke
vncleannes
euen
with
greedines
,
as
hauing
caroused
the
cup
of
slumber
vnto
the
very
dregs
.
Here
is
descensus
Averni
,
these
are
the
staires
that
lead
vnto
the
chambers
of
death
,
and
the
steps
whereby
the
wicked
doe
descend
into
this
pit
of
obduration
.
But
,
as
S:
Austin
saith
in
another
case
,
if
the
towne
be
on
fire
,
we
should
not
be
so
curious
to
know
how
it
came
in
,
as
carefull
to
put
it
out
:
Therefore
in
the
last
place
,
let
vs
bethinke
our selues
of
a
salue
for
this
soare
.
Indeed
it
is
a
most
dangerous
&
desperate
disease
.
The
stone
in
the
heart
is
a
great
deale
worse
than
the
stone
in
the
bladder
;
for
after
hardnes
commeth
the
heart
that
cannot
repent
,
Rom.
2.5
.
and
without
repentance
there
can
be
no
saluation
.
So
that
he
who
hardeneth
his
heart
shill
fall
into
euill
Prov.
28.14
.
I
will
take
away
the
stonie
heart
:
so
when
he
would
take
vengeance
on
any
,
he
hath
no
more
grieuous
way
to
doe
it
,
then
by
hardening
of
their
hearts
,
or
giuing
them
vp
to
the
hardnes
of
their
hearts
.
It
is
no
maruell
then
that
the
Scripture
doth
so
carefully
dehort
vs
from
this
hardnes
of
heart
.
and
on
the
other
part
doth
so
earnestly
recommend
vnto
vs
the
contrary
to
a
hard
heart
,
a
circumcised
contrite
heart
,
a
good
and
honest
heart
,
a
broken
and
contrite
heart
,
a
relenting
;
melting
,
trembling
heart
,
a
poore
,
humble
and
obedient
heart
,
a
tender
heart
,
a
new
heart
,
sprinkled
with
the
blood
of
Christ
,
washed
by
his
grace
,
heated
&
inflamed
by
his
holy
spirit
.
In
a
word
,
a
heart
of
flesh
,
or
a
soft
heart
,
that
is
soone
checked
&
controlled
,
soone
pierced
,
soone
made
to
bleed
;
soon
stirred
vp
to
amendment
.
Now
that
we
may
get
such
a
heart
,
these
remedies
are
to
be
vsed
,
which
will
be
like
a
pretious
balme
to
soften
and
supple
our
hearts
.
1.
We
must
beware
of
frequent
sinning
,
and
learne
to
make
conscience
of
euery
sinne
,
since
customable
sinning
is
that
which
hardens
the
heart
.
In
the
next
place
,
let
vs
labour
after
true
ill
mination
;
for
the
hardnesse
of
our
heart
is
from
the
blindnes
of
our
mind
:
vnlesse
the
mind
be
first
inlightened
,
the
heart
can
neuer
be
softened
.
After
this
we
must
lay
our
hearts
open
and
naked
to
all
admonitions
,
threatnings
,
exhortations
of
the
word
,
applying
them
to
our
owne
conscience
;
for
that
is
the
hammer
that
breaketh
the
stones
,
it
is
the
fire
that
melteth
the
hardest
mettals
:
it
is
the
two
edged
sword
,
that
pierceth
to
the
diuiding
asunder
of
the
soule
and
spirit
.
This
Recipe
is
prescribed
by
the
Apostle
,
a
litle
after
,
exhort
one
another
daily
,
while
it
is
called
to
day
,
Fourchly
,
we
must
often
enter
into
a
consideration
of
our
own
estates
;
for
we
perish
for
want
of
consideration
,
because
we
mind
not
what
we
doe
,
or
in
what
case
we
stand
to
Godward
.
No
man
repented
,
saith
Ieremie
,
but
why
?
No
man
said
,
what
haue
I
done
,
but
as
th●
horse
rusheth
into
the
battaile
,
so
they
into
their
sinnes
.
Therefore
it
behooueth
vs
to
examine
our
wayes
,
&
to
erectan
inquisition
,
&
keep
an
audit
in
our
hearts
,
looking
vpon
our selues
continually
in
the
glasse
of
the
Law
;
and
therein
meditating
often
vpon
the
Iustice
of
God
,
&
his
greathatred
against
sin
,
vpon
the
truth
of
God's
threatnings
,
vpon
the
last
judgement
,
and
the
fearefull
torments
prepared
in
hell
for
hard-hearted
sinne●s
.
And
if
thou
thus
strike
the
rock
of
thy
heart
with
the
rod
of
the
Law
,
riuers
of
Water
will
gush
forth
.
5.
But
lest
,
after
that
in
the
Law
we
haue
seen
our
miserable
&
desperate
estate
,
we
should
presently
raue
&
rage
against
the
Lord
;
we
must
labo●r
with
the
sight
of
our
sinnes
,
to
get
a
sight
of
Gods
mercie
reuealed
in
the
Gospell
.
The
remembrance
of
his
fathers
house
,
made
the
heart
of
the
Prodigall
to
relent
:
so
will
the
consideration
of
Gods
mercies
towards
vs
,
worke
vpon
our
hearts
:
when
once
our
hearts
are
inflamed
with
the
sense
of
Gods
loue
towards
vs
,
oh
then
the
working
of
our
bowels
!
the
stirring
of
our
affections
!
the
melting
and
relenting
of
our
repenting
hearts
.
Sixtly
,
let
vs
obserue
duelie
the
judgements
of
God
;
for
all
afflictions
whether
vpon
our selues
,
or
vpon
others
,
should
stirre
vs
vp
,
and
make
vs
looke
about
vs
.
The
famine
,
the
sword
,
the
pestilence
,
are
Gods
three
Champions
to
fight
his
battails
,
&
to
revenge
his
quarrels
,
but
especially
the
Pestilence
,
that
is
called
Bellum
Dei
contra
homines
.
These
three
should
be
vnto
vs
as
the
three
arrowes
which
Iona.
than
shot
to
forewarne
Dauid
of
the
Kings
displeasure
:
As
Dauid
vnderstood
thereby
that
the
King
was
angry
,
and
so
got
vp
,
and
made
hast
to
be
gone
:
So
may
we
by
those
darts
that
come
from
Heauen
,
&
fall
so
neere
vnto
this
place
,
perceiue
that
the
wrath
of
God
is
kindled
against
vs
:
And
therefore
we
shall
doe
well
,
to
get
vp
,
as
Dauid
did
,
and
make
hast
to
flee
from
the
face
of
an
angry
God
,
whose
wrath
is
a
consuming
fire
,
hiding
our selues
in
the
holes
of
that
rocke
Christ
Iesus
,
who
is
a
propitiation
for
our
sins
.
But
this
is
not
all
to
perceiue
by
Gods
judgements
that
he
is
angry
.
In
the
next
place
,
we
shall
doe
well
to
looke
backe
into
our selues
,
and
enquire
what
we
haue
done
,
that
hath
prouoked
the
Lord
to
wrath
;
for
he
neuer
strikes
without
a
cause
.
Babylon
,
Cutha
,
Ana
,
Hamath
,
and
from
Sepharuaim
,
there
came
Lions
and
destroyed
them
.
And
they
rightly
apprehended
the
cause
of
it
to
be
;
for
that
they
did
not
worship
the
God
of
the
land
;
but
serued
idols
in
that
place
,
which
the
Lord
of
hosts
had
sanctified
for
his
owne
worship
:
Wherevpon
the
king
gaue
order
,
that
one
of
the
Preists
should
be
carried
backe
,
Seuenthly
,
let
vs
bath
our
hearts
in
the
hot
bloud
of
Iesus
;
for
the
consideration
of
his
death
and
passion
,
is
a
most
effectuall
meanes
to
make
our
hearts
relent
and
resolue
into
the
teares
of
vnfained
contrition
:
for
did
Christ
for
our
sinnes
shed
his
heart
bloud
?
&
did
our
sinnes
make
him
sweat
water
&
bloud
?
&
should
not
we
ourselues
shed
bitter
teares
,
should
not
our
hearts
bleed
for
them
?
Did
the
vaile
of
the
Temple
rend
,
and
the
stones
cleaue
asunder
,
when
Christ
suffered
?
&
shall
not
our
stonie
hearts
breake
,
for
whom
he
suffered
?
Did
the
earth
moue
,
and
shall
our
earthly
minds
stand
immoueable
?
No
,
no
,
if
we
could
be
setled
in
this
without
doubt
,
that
we
were
the
men
that
crucified
Christ
,
as
guilty
of
his
death
,
as
was
Pilat
,
Iudas
,
or
the
Iewes
;
that
our
sinnes
were
the
nailes
that
boared
his
hands
and
his
seete
,
and
the
speare
which
pierced
his
side
,
and
the
thornes
that
pricked
his
head
.
If
,
I
say
,
this
meditation
could
take
place
in
our
hearts
;
bitternes
of
spirit
,
with
wailing
and
mourning
should
take
place
in
like
manner
.
Thus
,
Peter
in
his
sermon
.
Act.
2.
strooke
the
Iewes
as
with
a
thunderclap
from
Heauen
,
when
he
told
them
,
that
they
had
crucified
the
Lord
of
glory
,
so
that
3000
of
them
were
pricked
in
their
hearts
,
Men
and
brethren
,
what
shall
we
doe
?
Euen
so
if
we
be
of
the
number
of
those
vpon
whom
God
hath
promised
to
powre
forth
his
spirit
in
the
last
dayes
;
We
shall
looke
vpon
him
whom
we
haue
pierced
,
and
we
shall
lament
for
him
,
as
one
mourneth
for
his
onely
son
.
Zach.
12.10
.
Finally
,
because
a
soft
heart
is
the
gift
of
God
;
let
vs
haue
recourse
vnto
him
by
earnest
and
frequent
prayer
,
beseeching
him
of
his
fatherly
goodnes
,
that
according
to
his
promises
in
the
new
couenant
,
he
would
take
away
this
stonie
heart
from
vs
,
and
giue
vs
a
heart
of
flesh
,
which
may
receiue
the
stampe
of
his
word
,
be
pliable
to
the
operation
of
his
blessed
spirit
,
and
tremble
at
his
iudgements
.
And
vnto
prayer
we
must
sometimes
adde
fasting
,
which
is
like
scouring
,
now
&
then
to
be
joyned
with
ordinary
washing
.
When
destruction
was
threatened
against
Niniveh
the
King
proclaimed
a
solemne
fast
;
so
hath
our
religious
King
done
at
this
time
:
Not
as
the
king
of
Niniveh
.
For
that
king
did
proclaime
the
fast
▪
vpon
the
warning
of
a
Prophet
:
but
he
himselfe
gaue
warning
to
the
Prophets
,
and
like
the
good
Kings
of
Iuda
,
we
haue
seene
him
goe
before
the
Priests
,
in
the
zeale
of
Gods
seruice
.
I
will
not
forestall
the
market
,
but
reserue
the
worke
of
the
day
,
for
the
day
it selfe
.
Onely
giue
me
leaue
to
blow
the
trumpet
in
Sion
for
sanctifying
of
this
fast
,
and
to
ring
a
peale
this
day
before
,
giuing
you
warning
that
if
ye
will
heare
his
voice
,
&
meete
the
Lord
by
repentance
in
that
day
of
humiliation
;
yee
must
not
harden
your
hearts
.
AMEN
.