sign of Circumcision as a seal of faith if not of that faith of which he treats For wheras it might be objected that if Abraham were justified by beleeving before he was circumcised as is said v. 3. 9. 10 then what needed hee after to haue been circumcised The Apostle answers v. 11 that hee received the sign of circumcision as a seal of the righteousnesse of faith vvhich he had yet being uncircumcised which faith v. 9 vvas reckoned to him for righteousnesse that by it the covenant of grace between God him might be confirmed as covenants among men formerly agreed upon are by the seals thereunto annexed Lastly who endued with common sense and modesty can deny that by the righteousnesse of faith wherof Circumcision was a seal is meant the righteousnes which is by faith as v. 3 Abraham beleeved God and it vvas imputed to him for righteousnesse and v. 9 faith vvas reckoned to Abraham for righteousnesse which righteousnesse of faith in this whole discourse he opposeth to the righteousnesse of works by the Law as is expresly to be seen v. 3. 14. 15. 16. But now what say our Adversaries to these things as men in a maze and not knowing how to finde the way out goe sometimes backward sometimes forward and sometimes leap unorderly from one place to another so doe they in expounding this Scripture In their out-leaps about Abrahams fleshly children I shall not need heere to follow them Where after they say that Circumcision was a seal of Abrahams faith in beleeving God that he should be the father of many Nations and that this was imputed to him for righteousnesse they say as much as we do or desire they should But where they say in the very same place that hee received not circumcision to seal up his faith in the Messiah they goe backward most dangerously to bring in a faith to justification imputed for righteousnesse which yet is not in the Messiah Was righteousnesse ever or is it imputed to any for justification but by faith in Christ then promised now exhibited The reason insinuated by them is a pleasant one namely for that Abraham had faith in the Messiah 24 years before he was circumcised Whereas on the contrary it could not haue been a seal of such faith except hee had had the faith before whether longer or lesser time it matters not but is as it pleaseth him who bestowâ—th both the one and other Signes and Seals are not to be set to blankes neither doe they make things that were not before to be but serv onely to confirm things that are These things thus cleared the Reader must be requested not to measure our arguments from Abraham and Isaaks circumcision to the Baptism of Infants by the crooked line which these men draw between them but by the right rule of sound reason applyed as followeth in three particulars First that the Covenant unto which Circumcision was annexed was the Covenant of the Gospell and not of the Law and old Testement as they take it For then it could not haue been to Abraham the seal of the righteousnesse of faith any way but of unrighteousnesse and condemnation every way for righteousnes is not by the Law which worketh wrath and by which sin revives and becomes exceeding sinfull And surely it is more then strange that any beleeving the Scriptures should beleev that the Lords Covenant made with Abraham and so with Israel in him by which he took them to be his peculiar people from among all other peoples because hee loved their father and them by which they were a blessed Nation having Iehovah for their God in remembring of which covenant with Abraham c. he so often shewed them mercy and did them good and in time gaue his Son Christ to saue them from their enemies and lastly by which Covenant they shall again be called when the fulnesse of the Gentiles is come in and so all Israel shall be saved as it is written There shall come out of Syon a Deliverer and shall turn away ungodlinesse from Iakob For this is my Covenant unto them when I shall take away their sins As concerning the Gospell they are enemies for the Gentiles sake but as concerning the election they are beloved for the fathers sake for the gifts and calling of God are without repentance that this covenant of loue and mercy making them blessed which are taken into it and procuring the giving of Christ and of salvation should be the covenant of the old Testament and Law Of the Law I say and old Testament which is the ministery of death the letter that killeth which worketh wrath was added for transgression by which sin reviveth and all die and are accursed What is this else but to bring the currant of gracious mercy into a channell of severe justice and to curse where God blesseth as Balaam purposed to haue done Secondly we conclude hence that the Church of the Iews and Church now is one in substance though diversly ordered one Uineyard in which there are both grown trees and yong plants one Kingdom which was taken from them and given to us the branches of one oliue tree holy in the same holy root Abraham from which most of them were broken off for unbelief and we by faith planted in their place one body and therefore having Infants in it now as then and the same therefore to be baptized there being also one Baptism as one body as they were circumcised of old Baptism as elsewhere I haue proved at large to their silencing in that point comming in the place of Circumcision Thirdly that all their disputes against Infants Baptism because they cannot manifest faith and repentance are but the same quarrels which might haue been picked of old against Infants Circumcision That there was something in Abrahams circumcision extraordinary is true for he first received it for his posterity and for the Proselytes with them which joyned themselvs to the Lord so was there also in his faith as he was the father by example to all that should beleev after him Their prophane assertion that faith was required of none to wit men of years for circumcision I haue formerly disproved How can it come into the hearts of reasonable men that the Lord in whose eies the prayers sacrifices and all other services of ungodly men were so abominable should like of their circumcision Lastly for Abrahams children of the flesh according to their misunderstanding of them they were by nature children of wrath as well as others and had thereby no more right to circumsion then the Infants of Sodom It was of grace and not of nature that they were within Gods Covenant Of Gal. 3. and Rom. 9. we haue spoken at large formerly and of their misconstructions of the Apostles meaning Lastly we neither run as they say nor goe to the old Testament Law or Moses for the baptizing of Infants but to
speak in the 9. 10. and 11. chapters Lastly we shall God willing make it appear in sundry particulars that these Adversaries by wresting of some things and omitting of others pervert the Apostles words to a strange sense how soever they think to get advantage by striking others first with that imputation And first though they account it plain and without difficulty that the Apostles meaning v. 5 6 is that not all the Israelits not all the children of Abrahams flesh specially not such as boasted of the observation of the Law were therefore in the state of salvation or should be saved yet in truth he plainly means another thing namely that all Israel all that were the seed of Abraham and children of the flesh were not that Israel that seed those children to whom the promise was made that is were not they touching whom God by his promise declared his purpose of election mentioned v. 11. For though all are saved that receiv the promise by faith and none by the works of the Law yet the Apostle in this place neither speaks a word of salvation as the effect of the promise but of election as the cause therof nor yet of mens receiving the promise by faith but of Gods making it according to election that so the purpose of God and promise manifesting it might stand according to election v. 11 that the word of God might take effect v. 6. even the word of promise At this time will I come c. v. 9 they are then called children of the promise not because they received but because the promise Sara shall haue a Son c. was made unto them according to the election of grace and stableness of Gods purpose v. 8. 9. 11 which promise also they did in time receiv by faith according to the election of that remnant from the rest the promise following the purpose of election and faith and salvation by it following the purpose and promise Though Israel that is all which were of Israel obtained not that which he seeketh for yet the election hath obtained it even the remnant of Israel to whom Gods promise is according to the election of grace in regard of which remnant according to election the word of God is effectuall and the promise fulfilled touching the yonger son of Rebeca of whose two sonns it was said before they were born or had done either good or evill the elder shall serv the yonger And as they truely affirm that neither birth nor works did prefer with God so I demand here what those works were by which Esau sought for justification The Scriptures expresly term him a prophane person that is a despiser of goodnes yea of his very birth-right which was a speciall legall priviledg How then sought he to be preferred with God and justified for birth or works Or how doth this example of Esau fit their imagined plain exposition specially to proue that the children of Abrahams flesh were not in the salvation who so much boasted of being Moses disciples in the observation of the Law when as the Law of Moses was not yet given nor the Law-giver born Their words following that God purposeth to prefer those that seek it by his free election through faith in Christ are true in themselvs but not in their sense Their meaning is that God purposed to saue them effectually that should beleev in Christ Iesus whereupon should be meant in this place onely such a purpose of God as was no more towards Iakob then towards Esau for God by their doctrine purposed to chuse Esau if he beleeved and not Iakob but upon his beleeving first But the Apostle speaks more then evidently of such a purpose of God as was towards Iakob particularly and alone excluding Esau. Besides the standing of this purpose and election are here noted as two distinct things of which election is the former and that according to which this purpose of God stands whereas they make them one and the same accounting election nothing but the purpose of bestowing salvation upon them that beleev Thirdly the Apostle cannot mean such a purpose and election as presupposeth faith in Christ which they would haue seeing he expresly affirms it to haue been when the children had done neither good nor evill Is to beleev in Christ to puâ— on the wedding garment by faith and obedience to submit to the righteousnesse of God which they will haue the condition upon vvhich election depends and the quality for which God elects the persons in whom he finds it are these to doe no good with with these men and is the doing of the contrary to doe no evill Lastly he saith not that the purpose of God according to election might stand not of vvorks but of faith as they say but not of vvorks but of him that calleth that is as followeth that vvill haue mercy on whom he vvill haue mercy By which it is plain that Paul doth not in this chapter as chap. 3. and 4 and Gal. 4 oppose works and faith but vvorks and Gods calling He should haue said for their purpose that the purpose of God stands not of works but of faith or of him that beleeveth and not as hee doth for the purpose of the Holy Ghost of him that calleth Shewing thereby his meaning to be in this whole discourse that the obtaining of righteousnesse or standing of Gods purpose in its actuall effect depends upon God alone according to three degrees here expressed first his gracious purpose of election in himselfe towards some secondly his free promise manifesting his purpose thirdly his effectuall calling in which his vvord of promise hath effect and his purpose stands firm and undisappointed notwithstanding the unbeleif of the body of Abrahams seed Their making Iakob and Esau types as they doe is like the rest or worse The Scriptures are not to be drawn from their natural simple sense without apparant warrant It is the high way to heresie to be bold in framing typical expositions And with what spirit these men are led this way appears by their expounding the parable Luk. 15 making the Iews the elder brother vvho sought salvation by vvorks and the Gentles the yonger in the offer of the Gospell seeking salvation onely by the free promise of God wheras the plain meaning of Christ is onely to avow his preaching to the Publicans and sinners resorting unto him against the pride and envy of the Pharisies those Publicans and sinners being Iews as well as the other Secondly I demand what it was in which Iakob typed out beleevers seeking righteousnesse by God and in which Esau typed out workers seeking justification by their own works The contrary in Esau is expressed in the Scriptures Lastly seeing it cannot be denyed but that Iakob as a faithfull and godly man was in time actually beloved of God and Esau as godlesse and prophane actually hated it must needs follow that God before the world was
as in a generall root was so conceived and brought forth by his mother in sin Secondly it is one thing to be conceived and born in sin another thing to be made of sin The former David affirms of himself the latter they vainly impute to us and refute in us with many words That Infants are under condemnation that is naturally guilty thereof hath been formerly proved that actuall faith in Christ is required for their reconciliation to God doth not follow hereupon Actuall I say for the seed of faith they haue and of all graces for but by Gods holy Spirit in them which carries all graces with it they cannot be holy and so not bee glorified if they be not holy first but that hereupon they need actuall faith is their saying without proof Actuall sins indeed require actuall faith but for sin in disposit on called originall why may not faith in disposition suffice through the mercy of God for the applying of it About the Infants of Sodom and Gomorrah they discourse marvellously as first in ranking them in their deaths with unreasonable creatures in theirs secondly in making them not onely innocent but godly also The Scriptures teach that besides the temporary death those Cities suffer the vengeance of eternall fire Let them proue children not to haue been of those Cities If God exempted them or any of them from that vengeance it was not for any condition cōmon to them with bruit beasts as they insinuate but with respect to Christ besides whom the Scriptures acknowledg no other Saviour nor no other salvation but by him ADVERSARIES TO a question moved by themselves What need Infants haue of Christ if they be not under condemnation they answer that through his redemption they liue and moue and haue their being and injoy all other earthly blessings with resurrection from the dead and glorification 1 Cor. 15. 12. DEFENCE THus they make Christ and Infants amends But how proue they that by Christs redemption they liue moue c The Scripture Act. 17 to which they haue reference is meant of the naturall life of all by Gods work of creation and providence which is nothing but continuation of creation and nothing at all to Christ as Redeemer The redemption for which Christ came is from sin and so from the curse due for sin as the Scriptures every where testifie The first Adam was made a living soule the last Adam a quickning spirit We haue therfore our naturall life motion and being common to Heathens with Christians by the first Adam our spirituall and glorious life by the second Lastly the Apostle saying 1 Cor. 15. 22 In Christ shall all be made aliue speaks onely of all beleevers as is evident v. 14. 17. 18. 19 who haue Christ for the first fruits and are Christs v. 20. 23. Are any Christs but Christians Is not the lump and the first fruits one Men should haue risen again though Christ had never come or been promised but to condemnation Our resurrection onely in regard of the glory of it is from Christs glorious resurrection And if Infants haue glorification from Christ then they haue the pardon of sinne from Christ also 1 Cor. 15. 17. 23 and therewith his Spirit dwelling in them for sanctifying and quickning them Rom. 8. 9. 10. 11. These men divide Chrst making him a King to some for glorification to whom hee is not a Priest for redemption by his bloud Next to a question by themselvs moved How wee must haue the Son they answer by keeping his commandements forgetting faith by which alone we receiv Christ from which followeth loue purity of heart and obedience Which faith hath more properly the consideration of a condition as a hand to receiv a promise then of an act of obedience to a commandment It is true being rightly understood which they add that repentance is of all sin to wit particularly of all sins known and generally of sins unknown For Who can understand his errours Cleanse thou me from secret faults said he that observed and knew his wayes better then either these men or I. Doe they think nothing amisse slips from them in thought word or deed or ever hath done whereof they doe not or haue not repented particularly Is their knowledge so perfect as they need not pray for further enlightning as Eph. 1. 17. 18 Are they certain they are ignorant of and erre in nothing in the Scriptures written for their bearning This their book sufficiently reproues their Pharisaicall dream of perfection Where speaking of Idolatry they affirm that God cannot bee worshipped after a false manner they expresly contradict the Scripture saying The people did sacrifice still in the high places yet unto the Lord their God onely Here was worshipping the true God and him onely and yet after a false manner in a respect The same the Apostle teacheth the Athenians The God whom you ignorantly worship declare I unto you When Papists direct their prayers to God the maker of the world and father of Iesus Christ hoping the rather to be heard by means of the Virgin Maries intercession who doubts but they worship the true God but in a false manner Neither doth Deut. 18. 20 proue the sin one of speaking in the name of a false God and speaking falsehood in the name of a true God but divers though both deserving death Next they in their wilde order come to treat of Faith where they affirm that no man can haue faith to justification before he haue repented If they had sayd that no man hath the grace or habit of faith before the grace of repentance it had been true God by the spirit of regeneration infusing the habits of all graces at once But that the act and exercise of faith in beleeving is before our repenting appears both by Scripture and common sense We liue the life of Christ wherof our repenting is a part by the faith of the Sonne of God God purifieth the heart by faith and justifies the ungodly by his faith In all which it is plain that faith hath the preheminence and first work So 2 Cor. 7. 10 Godly sorrow workes repentance Repentance then presupposeth godly sorrow Godly sorrow or whatsoever is truely godly must needs please God which without faith no man can doe but even every thing is sin Faith working that which worketh repentance must goe before it Secondly godly sorrow is not onely for the fear of punishment for so the devils are sorrie but for the offence of God specially Now none can be sorrie for his offending God except he loue God nor loue him except he know first that he bee loved of him in Christ in which faith consisteth We beleev therefore before we repent in the truth of the thing and order of causes though we can hardly discern this order in our own sense CHAP. VI. Of Baptisme IN the next place they come to
is subject to his will and his will is that they should take the medicine The substance of their objection is that God will not and therefore cannot cure men otherwise then by their receiving the medâ—cine offered Christ and his benefits Very true God wâ—ll not nor can so doe by his revealed will which to us is the rule of his power But where they say that Gods power is subject to his will this must be otherwise understood then as they do conceiving it to be of that work of his will by which he appoints others what they shall doe whereas it is to be understood of that work of his will by which he appoints in himselfe what he will doe in or about others As where it is said The Lord is in heaven and doth whatsoever pleaseth him that is whatsoever he wils the meaning is not that he doth or that his power is ruled by what he commands others to doe but by his will or purpose of doing himselfe what pleaseth him God so wils the conversion of all to whom the Gospell comes as to command the same and to approue it where it is but hee wils the conversion of some namely the elect with another and further intention of will setting a work the power of his Spirit in their hearts effectually and as they speak irresistably to convert them by taking away their stony heart and giving them an heart of flesh and by putting his Spirit within them and causing them to walke in his statutes Gods power then is not subject to his commanding will alwaies to work alike where he commands alike but it is subject to his purpose of will in himselfe according to the good pleasure thereof to work or not to work by means of his commanding will The Arguments of proofe distinctly follow 1 Arg. To receiv Christ and his grace is to beleev in him this beleeving or faith by which we are saved is the gift of God and not of our selues So as not onely the medicine it selfe and offer of it but also the hand to receiv it with which is faith and a beleeving heart is Gods gift The Phisition offers and giues to the receiver the medicine but not the heart and hand â—o receiv it but God giues these also to them that doe receiv Christs justification and sanctification and salvation by him If it be said that God giues faith by preaching and exhortation to receiv it though he add no further work I answer that then God giues this gift and grace of faith as well and as much to them that receiv it not but remain still unbeleevers as to them that beleev yea more to many unbeleevers as having more and more excellent outward means then many that receiv it It is therefore absurd to say that God giues faith or to beleev unto him that never beleevs specially faith being such a gift as hath no existence but in the heart of him that beleevs 2 Arg. The Apostle elsewhere pronounceth all men either spirituall or naturall Of the naturall man he testifieth that he doth not nor can discern of themselvs the things of God but that they are foolishness unto him but of the spirituall that he discerns of such things and receivs them The naturall man he neither doth nor can the spiritual he both can and doth What is it then that of the natural makes the spiritual man that can doe these great things the bare publishing and proclaiming of this spirituall and gracious medicine in and by Christ Not so for too many alas remain naturall still to whom the Gospell of grace is very plenteously preached What then Is it his freewill to receiv it to whom it is preached Not so neither for his will is but the will of a naturall man who neither doth nor can discern and receiv the things of God till he become spirituall It is then Gods holy Spirit which he giues to one that hears the Gospell and not to another which makes one hearer spirituall and not another thereby changing both the will and whole man of him to whom he giues it 3 Arg. A third is taken from 1. Cor. 3. 6. 7. Paul plants Apollo waters but God giues the increase And Neither he that planâ—eth is any thing nor he that watereth but God that giveth the increase The Corinthians did too highly advance the Ministers by them factiously adhered unto as is evident setting them in Christs and Gods place the Apostle thereupon puls them down and sets them in their owne place shewing that except God and a further work then their preaching how sound and excellent soever all â—s nothing But by these mens device there needs no further work of grace from God then the gracious proclamation made by preaching to be received by mans free-will and so Gods further work of giving the increase is quite shut out 4. Arg. When the Iewes Ioh. 6. murmured at Christs words he to stop their mouths and to prevent his Disciples offence-taking sayth that No man commeth unto him except the father which sent him draw him If any say that God drawes men to Christ by the preaching of the Gospell it is true but not to the purpose of the place for so the Iewes were drawn that came not as well as they that came and beleeved There is then requisite that men may come to Christ or beleeue on him a further drawing then that by the outward preaching onely Not that God drawes men as horses draw a cart or by any violence or compulsion against or without their will but that he makes them by the inward work of his Spirit joyned with the outward word of unwilling willing effectually driveing away ignorance and rebellion and so enlightening the minde as to asâ—â—ns and the will to consent 5 Arg. Lastly these adversaries suffering their mercifull Phisition to go no further then the proclaiming offering of the medicine of grace to the sick of sin do therein make many despisers of all grace and goodnes so living and dying and perishing for ever more bound and beholden to God and his grace then many other the most faithfull holy and happy servants of Christ. The reason is plain for that many liveing and dying impenitent haue had the Gospell in a far more full and plenteous manner and measure published and preached unto them with all other outward motives and provocations of grace then many that truely beleev and repent These adversaries to the grace of God would make the faithfull servants of God more Pharisaicall then the Pharisees themselues with whom they consort in divers poynts of their faith The Pharisee that went up with the Publican into the Temple to pray yet thanked God that he was not like other men as extortioners unjust c. nor as the Publican But by these mens doctrine we should thank our selues â—f we be not like the wicked and gracelesse men and not God for God by
purposed in himself accordingly to loue the one and hate the other seeing whatsoever God in time doth by way of emanation or application to and upon the creature that he purposed to do as he doth it from eternity If the Apostle v. 13 Iakob haue I loved and Esau haue I hated confirm his former doctrine as they say then he confirms the doctrine of Gods eternall and stedfast election from eternity And their boldnesse is excessiue in calling them perverters of the words of Paul which will haue this to be before Iakob and Esau were born seeing the Apostle adds this Scripture out of Malachy to shew the reason of that contained in the former which both Moses and Paul with him expresly affirm to haue been before the children were born namely that the highest cause of the elder to wit Esau his serving the yonger to wit Iakob was Gods loue to Iakob and hatred of Esau. That following is partly true namely that v. 12. 13 is not shewed for what cause God loved Iakob and hated Esau for that is shewed so far as God would haue us see v. 15. 18. But fals where they say that they shew not when this was For this loue and hatred was and before when God said The elder shall serv the yonger and this he said when the children were not yet born the effect of which was that the purpose of God according to election might stand in after time and that both in respect of the two persons themselvs and of the bodies of the Nations to come of them though not of every particular And so indeed they are to be considered both as instances in their persons and heads of their Nations the Scriptures accordingly every where testifying that God loved and chose from the rest the Israelits in their fathers Abraham Isaak and Iakob according to the tenour of his gracious promise and covenant of being their God and the God of their Seed expressing his eternall and most stedfast purpose of will That which they adde in the last place of Gods not hating to wit actually and destroying without desert is most true But when we speak of Gods loving or hating any before the world we mean onely of his decree of loving which he actually exerciseth in time for Christs righteousnesse by faith applyed upon the so loved and so of his decree of hating which hatred he comes not to exercise actually but for sin deserving it God from eternity purposed in time to glorifie his justice in the deserved destruction of Esau and not of Iakob Of this different decree of God touching Esau and not Iakob and his leaving him in and to his own corruption and hardning him in the same rather then Iakob our reason is the will of God but of Gods actuall hating and destroying of him rather then the other the Scriptures shew sufficient reason to wit his obstinacy in sin the onely cause of his destruction Vers. 14 upon the premises that God of two alike in themselvs and without respect of good or evill in the one or other had loved the one and hated the other an objection is framed that by this injustice might seem to be with God which the Apostle denyes with God forbid This objection our Adversaries understand to be upon Gods rejecting the fleshly Israelites for contemning their salvation offered them by faith in Christ as Esau was rejected for contemning his birth-right But herein as children skip where they cannot reade they leav out the principall part of the objection which is not onely moved upon Gods rejecting some but withall upon his receiving of others The Apostle in the words before going which occasion the objection mentions not onely Esau the elder hated and serving but also Iakob the yonger loved and served so in answering the same objection he speaks first and most of Gods shewing mercy and compassion and last and least of his hardning any Now whether they have omitted this part of the objection in cunning or inconsideratenesse themselves best know This is certain that the adjoyning it qutie overturns their exposition For comparing together two such persons as whereof the one glories in his own righteousnesse as perfectly answering to the holinesse and righteousnesse of the Law justifying himselfe when the Law condemnes him despising the grace and mercy of God in Christ offered and making him a lyar in not receiving the testimony which he gives of his Son and joyning with these blasphemy and persecution and all injurious dealing against them that doe receive this grace of Christ all which those proud justiciaries and carnall Israelits did and the other as honoring Gods justice and holinesse in the sense and confession of sin and misery due therefore flying to the mercie of God in Christ and by receiving the testimony of his Sonn setting to his seal that God is true and therewith repenting with all his heart which every true beleever doth that God now should shew mercie upon the latter of these and not upon the former cannot minister to any man indued with common sense occasion of objecting injustice to God seeing the light of nature teacheth every naturall man the reason of a difference And if any should be so senselesse as to object injustice to God in such a case as they conceive the objecter to be yet was not the Apostle so witlesse as to fly for answer to the absolute will of God and to plead that God will doe so because he will or pleaseth to doe it as v. 15. 18. I will haue mercie on whom I will have mercie c. Which answer of the Apostle also ministers matter of further and more difficult objection as appeares v. 19. 20. Whereas if the objection had been cast in their mould a child could have answered it and sayd that it had been a most just and equall thing for God to have received and loved the one rather then the other considering how the one honored the holynesse justice truth and mercy of God which the other dishonored and despised They erre therefore in applying to this purpose Rom. 2. 4. 5. Neither doth the Apostle there speak of a mercy and bounty to be shewed to them that beleeve and repent as they conceive but of that which goes before repentance as a means to lead unto it But here he speaks of a higher work of Gods shewing mercy namely the purpose of his will according to election to glory and the means thereunto And truely these mens boldnesse is too great in putting for God hath mercy on whom he wil have mercy God hath mercie on them that seek him by the means that he himselfe appoynts For though it be most true that God hath mercie on such yet the Apostle here speaks no more of Gods appoynting or commanding will for his shewing of mercy then of his appoynting or commanding vvill for his hardening v 18 whom he will he hardens He speaks of that will