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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	punishment_n	sin_n	sin_v	1,923	5	9.5821	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

13. neither hath he commanded it but forbidden it in his Law neither doth he worke with them that doth evill for all that God doth is good and so there is none good but God Mark 10. 19. neither doth the Lord approve sin being done Psal 84. Thou art a God that hatest wickednesse So then if God neither move to sin nor commend it being done nor yet assist the actors of it he can in no wise be said to be the author of sin 3. If God should cause sin then every man should sin of necessity and so his punishment should be unjust being forced to sin but God who cannot be deceived hath not brought upon any a necessity or willingnesse of sinning for it cannot be that by whom men rise from sin by him they should fall into sin God that is good cannot be said to be the cause of evill for then he should be contrary to himself Again if God should be any waies the Author of sin then it should be no sin for whatsoever God doth is good nay not to doe that which the Lord willeth is sinne Yet seeing 1. God is said in Scripture to harden the heart which betokeneth an action and likewise in other termes as God is said to give some over to vile affections as in Rom. 1. 26. and to send upon some strong delusions that they should not beleeve the truth 2 Thes 2. 11. and to make the heart fat the eares heavie and to shut the ●yes Isa 6. 10. all which phrases implyeth an action or opperation it is therefore requisite to shew what the hardnesse of heart is 2. By what meanes it is effected or procured and 3. In what respect God may be said to work in the action SECT 2. 1. IT may be described negatively by the unaptnesse of it to any The qualities and inseparable adjuncts of a hard heart Reader examine thy selfe by these ten Simptomes thing that is good being neither passive active or apprehensive of any good thing it is neither moved by prayers nor giveth way to threats it is unthankfull for benefits unfaithfull in Counsell unshame fac'd in evill things there is no activity at all to any good thing it remembreth nothing that is past but wrongs and injuries nor hath any fore-cast for the time to come unlesse it be to seeke revenge 2. It may be described by the inseparable companions thereof viz. the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affections as the Apostle saith speaking of the Gentiles Having their cogitations darkned through the ignorance that was in them because of the hardnesse of their hearts Eph. 4. 18. both which concurred in Pharaoh who shewed his blindnesse in saying he knew not Jehovah and his hardnesse of heart in adding neither will I let Israel goe Exod. 5. 3. The third property of the hardnesse of heart is thi● that it not only a great and grievous sin but also the punishment of sin 1. That it is a sin the Apostle sheweth Heb. 3. 12. where he saith Take heed brethren least therein at any time in you be an evill heart to depart from the living God And that it is a punishment of sin the Apostle testifieth also Rom. 1. 21. because saith he when they knew God they did not glorifie him as God And therefore it followeth ver 29. That God gave them over to their own hearts lusts Now the qualities and inseparable adjuncts of hardning the heart are these viz. 1. Blindnesse of judgement and understanding as Isa 6. 10. where the Lord saith Make the heart of this people fat c. lest Reader examine thy selfe by these Simptomes they should see with their eyes and heare with their eares and understand with their hearts and be converted and I should heale them 2. They are obstinate and wilfull and refuse to be admonished and instr●cted and say unto God Depart from us we desire not the knowledge of thy wayes Job 1. 14. 3. They delight in doing of evill and make a sport of sin Prov. 2. 14. which rejoyce in doing of evill and delight in the frowardnesse of the wicked 4. They regard not to doe things honest in the sight of God but contrarily contemne and despise them that doe such things as Prov. 18. 3. When the wicked commeth then commeth contempt 5. They are incorrigible and past all hopes of amendment Prov. 1. 30. They would none of my counsell but despised all my corrections 6. They are not ashamed of most vile sins as Jer. 3. 3. Thou hast a Wh●res forehead and wouldest not be ashamed 7. When the Lord smiteth them they feele i● not neither have they any feare of Gods judgements whom the Wise man compareth to those that sleep on the Mast of a Ship and as drunken men that are stricken and knoweth it not Prov. 23. 24. 25. 8. They are growne to such an evill custome of sinning that they can doe no other as the Prophet saith Can the Black-a-more change his hew or the Leopard his spots then may they yet also doe good that are accustomed to doe evill Jer. 13. 23. So that the sins of such seeme to be inexpiable as the same Prophet saith that the sins of Judah were written with a Pen of Iron and with the point of a Diamond Chap. 17. 1. 9. They wax worse and worse of whom it is said Rev. 22. 11. He that is filthy let him be filthy still and as they increase in sins so doe they treasure up wrath against the day of wrath and so treasure up Gods judgements against themselves Rom. 2. 5. 10. They are rejected and cast out of the presence of God and left to themselves such an one was Saul of whom it was said That the Spirit of the Lord departed from him and an evill spirit from the Lord vexed him 1 Sam. 16. 14. And thus have I shewed what the hardnesse of heart is SECT 3. 2. IN the next place I am to shew by what meanes it is effected How the hardnesse of the heart is effected and procured of which subject there are varieties of opinions I shal give you the most materiall of them Some are of opinion that the Lord hardneth the heart by way of manifestation instansing in Pharaoh where the Lord by his plagues and judgements declared how hard Pharaohs heart was But this cannot be the sence of it for so God might be said to commit any other sins when he doth manifest them and bring to l●ght and though the expression might serve upon that occasion yet it faileth in other places as Deut. 2. 30. where it is said that God hardened the heart of Sihon King of the Amorites and Joshua 23. where the Lord is said to harden the hearts of the Can●a●it●s and Rom. 9. 15. God hath mercy on whom he will have mercy and whom he will h● hardneth in these places it cannot be expounded that God hardned that is

so that it maketh directly against the Pelagians who deny sinne to be a deprivation of nature but say it is a corrupt imitation whereas it appeareth by the Text that even in the very youth and first age when we are not so apt to imitate there is evill and corruption in the heart Again sinne is the cause of death for if Adam had not sinned he had not dyed but it is most evident that Infants dye which if sinne were not the cause then were the Scriptures false which The death of Infants an evident demonstration of originall sinne saith the wages of sinne is death Now what other sinne can procure an infants death which hath not sinned according to the similitude of Adams transgression viz. actually unlesse it be originall sinne which certainly is a most infallible demonstration that children are borne in originall sinne In the next place I will shew you what it is SECT 3. Originall sinne described ORiginall sinne is an inherent corruption of our nature powred out into all the parts of the minde by the guilt of Adam who was not only the Progenitor but also as it were the root of mans nature for the Lord committed those gifts to Adam which he intended to bestow upon mans nature which when he had lost he lost them not only for himself but also for his while posterity by meanes of which we bring forth the workes which are called the workes of the flesh Gal. 5. 19. Now to the further description of originall sinne we finde in Scripture the cause the subject and the effect of it 1. The cause as I said before was Adams fall as we may see The cause of originall sin Rom. 5. 15. 1 Cor. 15. 21. as also by the suggestions of the Devell Gen. 3. 4. as also through Adams Free-will whereas he might have refused 2. The subject of it we take to be the old man with all his The subject of originall sin power minde will and heart for in the minde there is darknesse and ignorance of God and his Will as appeareth by the words of our Saviour Mat. 12. 34. O generation of vipers how can ye being evill speake good things The Apostle also saith that the carnall minde is at emnity with God for it is not subject to the Law of God neither can be Rom. 8. 7. The Apostle James also testifieth the same in these words Let no man say when he is tempted that he is tempted of God for God cannot be tempted with evill neither tempteth he any man but every man is tempted when he is drawne away of his owne lusts and inticements then when lust hath conceived it bringeth forth sinne c. Jam. 1. 13 14 15. 3. The fruits of originall sinne are either internall or externall The fruits of originall sin internall as ungodly affections or evill concupisence which the Apostle termeth Idolatry 2. Externall as wanton lookes prophaine speeches and devillish actions as in Mat. 15. 19. Out of the heart proceedeth evill thoughts c. which procureth a cauterised conscience the which procureth the wrath of God and eternall damnation as the Apostle testifieth where he saith that the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men that holdeth the truth in unrighteousnesse for which thing sake the wrath of God is come upon the Children of disobedience Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. Jam. 1. 15. SECT 4. Of Concupisence THe Pelacians doe hold this tenent in the generall that Concupisence was not sinne in any man and so doe the Papists generally in particulars viz. that concupisence after Baptisme is not properly sinne nor forbidden by Commandement and that it is not verily and properly a sinne in the regenerate but that it is only so called because it comes of sinne and inclineth to sinne each of their Objections shall be propounded and answered Questions propounded and answered touching Concupisence And first in answer to the Pelagians objection that hold it in the generall that concupisence which is the first fruit of originall sinne being to will or to desire without the externall action is no sinne to which purpose they argue thus viz. Obj. Such things as are naturall are not evill but concupisence or to will is naturall therefore it is not evill nor consequently sin Ans The Apostle saith that we are all by nature the children of wrath therefore because we are so by nature by the same reason it should be no discommodity unto us to be the children of wrath which would be a meere madnesse to conceive Obj. Even in our nature as it now standeth corrupt the appetite or desire of such things as tend to the conservation of nature and to decline and shun the contrary are not evill but such is the concupisence to meat and drink and the like ergo Ans Such motions and appetites of themselves are not evill Concupisence how evill and how not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat and drink for as it was naturall for Eve to desire to eate of the fruit of the tree yet to desire it against the Commandement of God was evill so it is likewise with these naturall motions if they be immoderate and inordinate they are evill SECT 5. How Sinne is to be measured Obj. THat which is not in mans power to avoyd is no sinne but not to covit is not in mans power ergo it is no sin Ans Sin is not measured by the necessity and liberty of Nature How sin is to be measured but by the disagreement which it hath with the Will of God 2. When God first printed the Law in mans nature before his fall then were the precepts of God given unto him in his power to keepe 3. Though man by his voluntary corruption hath lost his power and liberty yet God fore-goeth not his power and right in commanding but that Concupisence is sinne Concupisence is sinne it is most evident by the Morall Law that would not forbid it unlesse it were sinne As also the Apostle who urgeth the same argument saying I had not known sin but by the Law for I had not known lust except the Law had said thou shalt not covit Rom. 7. 7. Thus much touching the objections of the Pelagians next in answer to the Popish objections Obj. The objection which the Papists make touching concupisence is viz. That it is taken away by Baptisme to whom I returne this answer viz. Ans The subjects which they and many other Societies admit Popish objections touching concupisence answered to Baptisme are not at that time of their admittance fit members or subjects to receive that Sacrament of initiation into the Church of Christ which in its due place I shall fully prove But as to such persons as are meete Members

day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the

then make better tryall of mans obedience then in forbidding that which is good But to the point in question if all were alike saved by the death of Christ why then are the termes of election and Predestination used so frequently in Scripture SECT 5. Object VVHat is meant by the word Election and Predestination Answ Predestination is the eternall decree of God whereby he determined with himself what he would have become of every What election is in the generall man for men are not since the fall of Adam created to the like estate and condition but for some eternall life and for others eternall death is appointed whereby Gods free election is made manifest seeing it lyeth in his will what shall be the estate and condition of every Nation whereof the Lord sheweth a token in the whole issue of Abraham as we may read Gen. 24. 37. Deut 32. 8. Psal 147. 20. There is also a certain speciall election wherein appeareth Of particular election more plainly the grace of God seeing that of the same Stock of Abraham God rejected some as Ishmael and Esau and at length most of the Tribes of Israel unto whom the entery of life were shut before them by his just yet by his incomprehensible judgement In the next place it is requisite to shew the effect that Gods The effects of election and repto●ation election and reprobation worketh and 1. Touching the elect whom God in his mercy hath appointed to salvation for his own righteousnesse sake and not for their desert Those he guideth by the grace of his holy Spirit Rom. 8. 14. c. 9. c. As many as are led by the Spirit of God are the Sons of God as also the Prophet Isai All those that I have called by my name I have created fashioned and made for my honour Isa 43. SECT 6. NOw as the elect are led guided and directed by the Spirit of God so on the contrary are the reprobate by the spirit of Sathan who is the God of the world or worldly-minded men and hence it is that Christ telleth the wicked Jewes That they were of their father the Devill Joh. 8. 44. whose workes they did so that as on the one side the elect indeavoured to doe the will of God their Father so the other the will of their father the Devill And those sort of people are compared by the Prophet Isaiah S●mpromes of the sonnes of Sathan to a raging Sea that cannoe rest whose waters foameth with myre and gravell for they have no peace with God Isa 57. 20. The Prophet David also considering of their estate and condition Psa 73. 4 5 6. giveth this reason for it viz. The Lord suffereth them to come to no perill of death but they are lusty and strong they come in no danger like other folke neither are they plagued like other men Their eyes swell with fatnesse and they doe even what they lust they have riches in possession and they call their Lands by their owne names And this is the cause saith he that they be so holden with pride and overwhelmed with cruelty these are they that talke against the most highest which say Tush how shall God perceive it is there knowledge in the most high Can he heare our Swearings see our secret Wheredomes and Adulteries Doth he take notice of our prophaning the Sabbaths or of our quaffing and drinking of healths of villifying Professors with reproachfull tearmes of Schismaticks and Hereticks and the like surely no. Such as these were Cain Cham Ishmael Pharaoh Ammon Their predecessor Saul Absolom Antiochus Herod Pilate Judas the traitor and many others who brought upon themselves eternall condemnation The same Prophet David also describeth the end of such men with another reason of it in these words namely That the Their end Lord hath set them in slippery places and cast them downe and destroyed them by which meanes how suddenly doe they consume and perish and come to a fearefull end yea even as a dreame so doth he make their image to vanish SECT 7. Object IF God have reprobated and cast them off how can they doe any other the cause of sinning therefore is not in them but in God who leaveth them to themselves how doe those Scriptures agree then where the Lord saith that he delighteth not in the death of a sinner Ezek. 33. 6. And O that Israel would obey me c. with O Jerusalem Jerusalem how often would I have gathered thee together and ye would not Mat. 23. 37. As also that he willeth not the death of a sinner and other while that some are ordained of old to condemnation as in Jude vers 6. Judas also is called the sonne of perdition Joh. 17. 12. Ans To the Answer which hath formerly been made to such Sundry arguments answered touching rejection a question as this may be added this answer of the Prophet Jeremy The Lord is more righteous then to be disputed with Jerem. 28. 6. And the Prophet Isaiah saith We are in the hands of the Lord as the Clay in the hands of the Potter Isa 47. 9. And the Apostle saith Hath not the Potter power over the Clay and of the same lump to make one vessell to honour and another to dishonour Rom. 9. 21. Again Who art thou that replyest against God ver 20. Was there unrighteousnesse in God in loving Jacob and hating Esau God forbid ver 14. For he will have mercy on whom he will have mercy and compassion on whom he will have compassi●n ver 15. and whom he will he hardneth so that there is vessels of wrath and vessels of mercy as in ver 22. 23. for otherwise why should these phrases be used in Scripture CHAP. III. Treateth of hardning the heart SECT 1. Objection IF God harden the heart of a sinner how can he chuse but sinne seeing that by nature we are all the children of wrath Ans In every action the ●nd and meanes must goe together the cause doth never follow the effect but the effect the cause and in one and same action there is a double cause as 1. The instrumentall cause moving 2. God separating from the instrument yet giving power of motion to the same and so the wicked may be said to be the instruments of God yet not God the cause of their wickednesse and therefore one saith Deus agit per malos non in malis God worketh by evill men not in evill men God therefore may be said to be the cause of the action but God is no way the author of sinne not of the quality of the action Gods decree is no cause of their sinning but the voluntary inclination of the will unto evill being neither forced nor by any violence compelled and therefore no evill is either to be attributed to God or his decre● 2. Again God is no way the author of sinne seeing he neither tempteth nor perswadeth unto it Jer. 1.

declared their hearts to be hard Others expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves as God is said to shut up all in unbelief and that he gave them 〈◊〉 spirit of slumber eyes that they could not see c Now these sayings say they are not to be taken as though God did these things but that he suffered them to be done As I wil harden the heart of Pharaoh that is suffer it to be hardned as that he gave them up to a reprobate sence is nothing else but that he permitted it as a Captaine leaving his Souldiers in the midst of a Battell may be said to deliver them up to his enemies hands But although this be most true that God suffereth such to continue in the hardnesse of their hearts yet this is not all for so the Lord suffereth all other sins to be done for there is nothing done in the world unlesse the omnipotent God will have it done either by suffering it to be done or doing it of himself againe if so The Lord goeth further in the act then by his permission the Lord might as wel be said to steale or the like because he suffereth such things to be done but the Lord doth not only concurre in the hardning of the heart by permission or suffering it to be hardned but according to his owne power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his own corruption doth conceive the hardnesse of the heart Now the induration of the heart is two waies to be taken or The Induration of the heart two wayes taken considered 1. As it is a sin 2. As it is a punishment of sin In the first of these God hath no part but for the other as he is a just Judge he inflicteth the hardnesse of the heart as a punishment as the Apostle sheweth Rom. 2. 28 For as the Gentiles regarded not to know God so God delivered them up to a reprobate minde And 2 Thes 2. 11. because they received not the love of the truth c. therfore God sent them strong delusions that they should beleeve lyes in which places the Apostle sheweth how the Lord punished them with blindnesse of heart because of their former sins as also Sam. 12. 11. Behold I will raise up evill upon thee out of thine owne house which was verified in Absol●m that rose up against his father as also in the act of Shimei in cursing David whom David saith The Lord bid curse him Now concerning this rebellion of Absolom and rayling of Shimei they are not to be ascribed to God as they were sins in Absolom and Shimei but as they were punishments of the sins of David they were sent of God SECT 4. Obj. IF God be the Author of the induration of the heart as it is a punishment of sin then he may as well be said to be the Author of other sins when as a man falleth into them as the punishments of his former sins Ans All such sins proceed from the hardnesse of the heart Popish objections answered that confirmeth and setleth a sinner in his wickednesse and therefore God cannot be said to be a cause of those sins for a man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sins of himselfe Obj. The hardnesse of the heart as it is a great and horrible sin so is it the punishment of former sins wherefore if God doe cause it to be a punishment he also causeth it as it is a sin Ans In this Argument there are ambiguous termes for in the first clause this note of similitude as is taken for the being of the thing the bardnesse of the heart as it is a sinne so it is the punishment of sin that it could not be the punishment of sin unlesse it were sin this we grant in the first part but the same word as signifieth also the manner of being Therefore if the first be taken in the same sense for one and the same manner of being we deny that the hardnesse of the heart in the same respect is both sin and the punishment of sin It is both in respect of the subject and being but not both in the same quality affection and manner of being Obj. All punishments of sin because they are just stand with the will of God now hardnesse of heart being a sin if it should stand with the Will of God then it would follow that sin should stand with the Will of God Ans If sin should no way stand with the Will of God then it should not be committed in the world for against his will can nothing be so that we must admit a distinction of Gods will which The will of God two-fold is twofold viz. his will of approbation and his will of providence by the first he willeth not sin but by the second he willeth it to be in the world because he knoweth how to dispose of sin even unto good Many things are done without Gods Wil nothing without his providence Providence is that whereby he disposeeth of things Will whereby he willeth or nilleth any thing and therefore it is good that evill should be done because thereby Gods power and goodnesse is seen in turning evill unto good If therefore God did not see how to turne evill unto a good end he would not suffer evill to be done in the world So then retaining the formes distinction stil hardnesse of heart as it is a sin God willeth it not but as it is a punishment of sin it standeth very wel with the Justice of God SECT 5. THere be also severall other opinions concerning the manner Other opinions touching Gods ●●●d●ing the heart how God hardneth the heart which being very profitable will not be amisse to be rehearsed As that God doth it by way of patience and long suffering because say they the Lord doth suspend his Judgements and doth not presently punish the wicked whereupon they abusing Gods patience As by way of patience and longsuffering and long suffering are hardned and this exposition they ground upon that place of Scripture Rom. 2. 4. Despisest thou the riches of his bountiousnesse patience and long suffering not knowing that the goodnesse of God leadeth thee to repentance but thou after thy hardnesse and heart that cannot repent heapest up against thy self wrath against the day of wrath Of which patient forbearance they make a figurative Locution Like say they as a Simile Master should say to his servant that abuseth his gentlenesse it is I that have made the thing because I did not punish thee Again As the Sun say they hardneth the Clay and mollifieth Why ●he Lord useth such great patience the Wax

more fierce and violent against Christ then Paul and yet a chosen vessell to salvation and a choyce instrument to gaine Soules to Christ it being meerly out of ignorance that he made such havock of the Church Act. 8. 1. 9. 1 2. The like may be also said of the St. Theife who as it appeares by the testimony of Matthew Mat. 27. 44. did first revile Christ as wel as the other until the patience of Christ had convinced his judgement After which he is said to reprove the other as also become a penitent as wil appeare by comparing the two Evangelists together in that relation viz. Mat. 27. 44. with Luk. 23. 40. c. Now for such offenders as these who were amongst the rest of The elect take pleasure in sin before their conversion Rom. 1 32. them which scurged and crucified Christ he might pray for it is likely that Saul whom we call Paul was there and might give consent unto his death as to the death of Stephen Act. 8. 1. our natures being so prone to evill that the very elect before their conversion doe take pleasure in doing many things of which they are afterward ashamed Rom. 6. 21. SECT 5. Obj. IEsus Christ gave himself a ransome for all men 1 Tim. 2. 6. and tasted death for every man Heb. 2. 9. Ans It may as wel be inferred from the words of the Apostle Rom. 11. 33. where God is said to include all in unbeliefe that he might have mercy upon all that all shall be saved for wherein consisteth mercy if not in pardoning offences and where offences are pardoned there is no use of punishment Christ therefore to The word all cannot be meant of every man cleare such scruples betwixt the all of the men of the world and the all of the elect doth thus distinguish them Joh. 17. 10. where he saith All mine are thine and thine are mine and I am glorified in them In which words he doth not say that all men in generall are mine and thine But all mine viz. all them whom thou hast given me as in the 6. ver in whom I am glorified ver 10. but Christ is not glorified by all men in generall viz. by all the world or men of the world for they are of their father the Devill whose commandement they obey Joh. 8. 42. 44. and not Christs therefore the all spoken of in them and the like places cannot be meant of all men in generall Again Christ saith Joh. 10. 27. My Sheep heare my voyce Christ distin●uish ●h betwixt the all ●●●h● w●●ld ●●d 〈◊〉 of 〈…〉 which doth imply that all are not of his sheep He is also said to lay downe his life for his sheep ver 15. but God the Father did not give him all the men of the world to be his sheep but a certaine number of them which he termeth a little flock in comparison of the generality of men as the Scripture witnesseth Feare not and chiefly intended by the Spirit But so is this spirituall sence as the Prophet expoundeth this place of Gods eternall love or hatred of Jacob and Esau 2. That is the proper sence of the place from which an Argument is framed and a conclusion inferred but out of this spirituall sence concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes ergo it is the proper sence of the place Obj. How would you cleare Gods Justice in creating some to destruction Ans God created none to destruction but by Adams transgression Gods Justice vindicated and cleared we all became the children of wrath and disobedience now put the case that many Malifactors were found guilty of death for one and the same fault not knowing any other but that they shal all suffer according to the Sentence pronounced against them but it hapneth that the superiour Magistrate doth send a pardon to some few of them by name not because they have lesse offended or lesse deserve to dye then the rest but because it so pleaseth him out of his grace and clemency to save them hath the other therefore whom he doth not pardon cause to say he is cruell or tyranous in that he did not doe the like for them all certainly they have rather cause to extol his clemency in sparing some of them So in like manner Adam having sinned and so made guilty of eternall death if God had taken him away immediately he had ●●t off the whole race of Mankinde he therefore out of his free grace and mercy suffereth him to live and propagate not to the end that he wil destroy all his Progeny but because he wil provide a meanes whereby some of them shall be saved from that death whereof they all are guilty and that by sending his Son out of his owne bosome to take their sins upon him and to satisfie his wrath for them assigning him a certaine number whom he shal so redeeme not by any externall and visible marke but by some innate markes best knowne to himself Shal therefore the rest of Adams posterity tax God of injustice in that he hath not redeemed them all Certainly they rather have cause to extoll and magnifie the exceeding mercy and compassion in God that did vouchsafe to preserve some of the race and posterity from that eternall destruction which by that sinne of Adam they were all involved SECT 7. Obj. IT was hard that the Lord should for one sinne condemne so many of Adams posterity for the eating of one poore Apple a hard case Ans Because carnall men doe thus extenuate our first Parents The 〈◊〉 of our first Parents transgression sinne I wil briefly shew the greatnesse of that transgression for therein many sins concurred as 1. Incredulity in not beleeving Gods Word to be true 2. Vnthankfulnesse in not being content with their estate 3. Pride in desiring to be like unto God 4. Wantonnesse in sinning without any necessity having all the trees in the Garden besides to eate of 5. The sin of Gluttony in pampering the desire of the belly 6. Disobedience in transgressing of the Commandement 7. Curiosity in coveting to know the opperation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercy that they should not dye though they did eate 9. Then followed the concupisence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sin 11. They were guilty of Homicide in bringing death not only upon themselves but all their posterity 12. Beside Eve seduced her Husband 13. Adam sinned in his inordinate affection to his Wife in listning to her 14. The easinesse of the Commandement made the transgression greater As one answering to the question why God forbad Adam to eate of the fruit of that tree which was good saith True it is good but I wil not have thee touch it because I wil have thee obedient God could not

so the goodnesse of God hardneth the vessels of wrath and mollifieth the vessels of mercy And this is true that God doth use a great patience and long suffering toward sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mens hearts that cannot be drawn to repentance by the Lords rich and bounteous mercy 2. By this Gods Judgements appeare to be most just when he punisheth the hard-hearted and incorrigable as it is evident in the example of Pharaoh 3. By this also God teacheth his children to be patient and long suffering one towards another 4. This patience of God though some abuse it yet others profit by it and their hard hearts are mollified for though Pharaohs heart by Gods sparing of him became more obstinate yet Nebuchadnezzar at length by the Lords lenity goodnesse and fatherly correction was brought to know himselfe and confess the true God 5. Though the evill and wicked should reap no profit by the Lords wonderfull patience yet the Elect and such as are ordained to salvation are thereby called and brought to Grace as the Apostle sheweth of himself For this cause saith he was I received unto mercy that Jesus Christ should shew on me all long suffering unto the example of them who in time to come should beleeve on him 1 Tim. 1. 16. so that this is true which is affirmed by the Authors but this is not all God hath yet a further stroke in the hardning of the heart then by connivance and long animity towards it 2. There be others also who hold that the Lord hardneth the By withdrawing his grace heart subtrahendo gratiam by with-drawing his grace God say they giveth men over to a reprobate sence to harden the heart to blinde c. not because these things are done by God which proceed of mens malice but because whilst God doth justly forsake men these things doe happen unto them the Lord therefore hardneth whom he will not mollifie and blindeth them whom he will not illuminate SECT 6. Obj. WHerein consisteth the blinding and hardning of the heart Ans In two things as 1. The internall act of the minde adhearing H●rdness● of heart implyeth 2 things unto evil and in this respect God is not the Author thereof 2. In subtraction of grace whereby it commeth to pass that the minde is not illuminated to see God And in this respect God is the cause of the duration but yet this is not all that seemeth to be contained in Gods hardning of the heart There is also another interpreting the manner of Gods hardning of the heart and it is occasionalliter by way of occasion as when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sins 1. For as all things viz. prosperity adversity life death fulnesse want and whatsoever else doe work together unto good to All things fall out for the good of them that feare God and for evill to the wicked them that feare God as the Apostle affirmeth Rom. 8. 28. so on the contrary all things fall out unto the worst unto the wicked and impenitent and so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh by his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked doe The wicked take occasion by three things to be hardned also take occasion to be hardned are of three sorts as First either inwardly in the minde as by stirring their affections as of anger feare hope desire which they by their corruption turne to evil 2. On such things as are done about them as admonitions corrections mercies benefits which also they ungratefully abuse 3. Or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is polluted puffed up and swelled and all these things being good of themselves they through the hardnesse of their hearts pervert unto their destruction as the Apostle Peter speaking The wicked pervert their owne heart of some which through ignorance and unbelief pervert the Scriptures 2 Pet. 3. 16. The Apostle Paul also sheweth that sin tooke occasion by the Commandement and wrought in hïm all manner of concupisence Rom. 7. 8. Pharaoh also was hardned by reason of Gods workes the plagues and wonders that were shewed in Aegypt By the wonders because he saw the Magicians could doe the like by the Plagues because they touched not him but hapned without they came not also at once but with some intermission and respit between and because he saw they continued not long but were soone removed Therefore in that Pharaoh had such a heart as could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it self did resist the Commandement of God it was by the divine dispensation but there is something further yet to be considered in Gods concurring in the hardning of the heart SECT 7. AGaine there is another Exposition which declareth that The event oft times taken for the cause God hardneth the heart as the event is taken for the cause as it is often taken in Scripture as Joh. 17. 12. None of them perished but the childe of perdition that the Scriptures might be fulfilled Here the Scriptures putteth that for the cause which was the event of the cause for Judas did not perish that the Scriptures might be fulfilled but so it fell out that the Scriptures in Judas perishing was fulfilled There is also the like instance in the 51. Psal Against thee only have I sinned and done evill in thy sight that thou mightest be justified in thy sayings and cleare when thou art judged But David did not sin to that end that God might be justified God had no need of his sin to set forth his glory but so it fell out that God spared David and by his mercy over-came his sin and yet David sinned not to that end Like as when a man being at work and one of his acquaintance Simile commeth to see him he desisteth from working he should say My friend came to day to hinder my work whereas he had no such end in his comming So Jacob said to his Son Why dealt ye so ill with me as to tell the man ye● had yet a brother Gen. 34. 6. whereas Jacobs Sons in so saying intended no evill or hurt to their Father but so it fell out c. The wicked also are said to hate their owne soule and to procure unto themselves eternall death whereas simply they hate not their owne soules neither would be damned but upon their committing of sin it so falleth out that their soules perish by their meanes as if they hated them An unruly Patient that wil not obey his Physitian