Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	grace_n	work_n	6,662	5	5.6625	4	true

Text snippets containing the quad

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

sins of another which cannot forgive his owne as in example If Peter had the power to have forgiven the sins of other men what need had he to have wept and ●●pented for his owne or of whom needed he to have asked pardon seeing he had all the power in his owne hands as they expound the Text Mat. 16. 19. and if so then it must consequently follow that if God would forgive sins he could not without Peters consent of whom the Pope is Successor as they also say in power and holinesse SECT 5. From whence all the glory of Popery sprung and is continued ANd from hence sprange all the glory of the Papacy threatning the Layety whom they kept in the darknesse of ignorance by with-holding from them the light of the Scriptures that if they would not give such and such gifts to the Church build such a Monastery Abbey Nunnery Cathedrall and what not which they pleased as also give a great part of their estates to the maintenance of such of their Hierarchy as was to live in them they should incur his Holinesse displeasure who had power either to damne or save them by which jugling we have had all the Popish buildings erected which either are or have been in this Kingdom for if his Holinesse commanded it must be accomplished in paine of Damnation or a worse turne which God himself could not hinder if it were his Holinesse pleasure to the contrary and in this manner was the Laiety brought poore and the Clergie rich ingrossing by this means into their hands even the very fat of the Land as it is most apparant to them that observe in what places of the Kingdome those religious houses as they terme them are situated But had Peter had that power which the Pope claimeth as We need not fear the Popes curse any more then Paul did Peter his Successor doubtlesse Paul durst not have gain-sayed him as we read he did Gal. 2. 11. for feare lest he should have damned him as also by this meanes one of the Apostles should have been greater then another in power which is absolutely forbidden as I have formerly shewed it is therefore most evident that Peter had no prerogative above his fellow Disciples neither doe we read in Scripture that ever Peter pronounced Absolution to any man so that Absolution and Purgatory are the Popes Stewards to gather in his revenues or impositions which he requireth of his simple stupid Tenants whom I hope will now have more wit or grace then to be any longer cheated by him or inthralled in his Tyrannicall and Anti-christian Kingdome CHAP. IX Treateth of theîr superstitious meriting by good works c. SECT 1. THis opinion is also opposite to the Scriptures as the words of the Apostle sheweth Ephes 2. 8 who speaking concerning the meanes of our salvation saith absolutely That it is by grace that we are saved and not of our selves and that it is the gift of God He also sheweth that grace and workes cannot stand together Rom. 11. 6. If it be of grace it is no more of works and if of works then no more of grace and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies or unworthy of the least of them by which it plainly appeareth that be attributed no merit or worthinesse to himself but doth acknowledge all to proceed from Gods mercy which reasons are surely of power to convince any rationall man that we deserve nothing at Gods hands in regard that our best workes are imperfect and have need of grace to pardon the imperfections thereof as also that we are the Lords bounden servants and doe no more then our duty when we doe our best and even then we are unprofitable servants Luke 17. 10. God therefore crowneth our good workes but rather of his goodnesse and mercy then our deserving whose mercy is seene in his gracious promising and righteousnesse in his faithfull performing it is his mercy in calling us before we can any waies be prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace and therefore Moses telleth the Israelites Deut. 4. 27. that because the Lord loved their fathers therefore he chose their seed after them SECT 2. No preparation in a mans nature to his calling IT doth also plainly appeare that Gods love was the first motive for the choyce and calling of Abraham in regard that Terah his father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be then in Abraham or provocation as in himself to his calling neither was the beginning only of Gods favour to Abraham of grace and the increase thereof by merit for Jacob being of Abrahams faith saith that he was lesse then the least of Gods mercies or that none of Gods graces first or last were conferred upon him for his worthinesse So then where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promises of God that vouchsafeth of his fatherly goodnesse to The fore-sight of obedience is no cause of the increase of grace crowne the faithfull service of his children for otherwise if our service and obedience be weighed in it self it deserveth nothing In vain therefore I hope will the Popish Clergy plead any longer for such fopperies as to say that Abrahams faith godlinesse and obedience was acause that God bestowed upon him them great favours as the revealing of the destruction of Sodome c. when as the chief reason was in respect of his fatherly love towards him who having once made choyce of his servants doth for ever love them adding grace upon grace untill he hath accomplished their Salvation or otherwise as the Prophet saith all our righteousnesse We offend in ou● bestworks are as a menstruous rage neither did the holy men of God present their supplications for their owne righteousnesse sake Dan. 9. 8. and being unprofitable servants in our best services we are farre from meriting or deserving any thing and if we doe no more then we are bound in duty nor yet all that we have no reason to expect any reward beyond our desert and if the benefit of this life cannot be merrited much lesse the Kingdome of Heaven Again if we can merrit nothing for our own particulars how much lesse for others SECT 3. Against election by works fore-seene 1 Inst AGain that God hath not elected or made choyse of any for good workes fore-seene in them may evidently appeare by divers places of Scripture As for instance in Simeon and Levi who were two fathers in Israel the one chosen from amongst his brethren to execute the Priests Office and yet we see they were guilty of much blood so that we may perceive that God chose them not for any vertue or

a full Reformation which you will never effect so long as you support the Prelaticall or Presbiterian Clergy either in office or maintenance that of Presbitery being a Romish Hierarchy as the other as in this insuing Treatice is proved at large and therefore that River Jordan ought as well to be dryed up as either Euphrates or the Red Sea R●ght Honourable there hath been much paines taken by severall worthy men in this Nation by writing and preaching which hath been also dedicated unto you to this purpose I beseech you let not them or this lye as wast paper in your Studies seeing Viz. M●ster Iohn Owens S●rmond of the sh●king and 〈◊〉 ●i●g of Heaven and Earth as also M● Del●s Booke of praise and unity amo●gst the ●●i●hfull as also Mr. Br●ine's Book of B●o●ls fall in the foolish Virgins c. As also on●●●●l●d The Mystery of the true Minist●y unvailed c. all which are very pe●●inent to this very purp●se it is the chiesest worke you have to performe for without all Coutroversie you are the men whom God intends to honour as his Instruments to pluck up Antichrist root and branch Blessed be you amongst men for what you have done in it and the Lord stirre up your hearts more and more to accomplish the rest of the worke And know also that you have a Call unto it even from your adversaries the Presbiterian Priests who have so much urged you to suppresse Schismes and Heresies in this Nation Now if it be proved from the Word that they are such them selves how can they with modesty be offended if you meet to them the same measure they would have had you as their vassels to have measured to others Sure it is you have found that Tribe so much averse to your proceedings as had you not been right valiant might have utterly obstructed the work in your hands and be assured that so long as that Judas of the Clergy liveth it is VVitnesse their utter disa●●ing of the now present Government and e●g●gement ther●unto impossible that the State should be at quiet their ambition being such as will admit of no injunctions from you unlesse of their owne framing so that you must resolve to suppresse them or be supprest by them Now the Lord knoweth how the Soules of the Saints as yet under the Altar desireth to be at liberty who are yet kept in bondage by that meanes of your yet supporting them stirre up your selves therefore like men of warre by suppressing them as also by giving way to such a method of gathering Churches as there is a cleare president for in the Word as also by such as are most meet for such imployments as also to have them Churches so gathered to be regulated in such a method as Christ and his Apostles hath left in the Word so that the true Ministers of Jesus Christ may be knowne from them of Aarons order and in so doing we shall be in so happy a condition as that it wil be said of England as it was sometimes of Antioch where the Disciples were first called Christians so if you will admit of Christs owne peculiar Government without any Antichristian mixture you wil not only bring glory to this Nation but also immortalize your names to all posterity thus Christ is pleased to honour you with the first proffer of restoring his Church to its primative purity which is a thing you have also ingaged your selves to performe to the discovery of which this Treatice tendeth Which I most humbly present to your Honours hoping that the Lord wil so stirre up your hearts thereby as to accomplish the desires of him who would glory to see the flourish of the new Jerusalem of which I trust you wil become Denizons as also that England may become a patterne to all that desire to professe Christianity in the whole World which the Lord in much mercy give unto your hearts to accomplish whose worke it is and who also must move you to it in daily expectation whereof I subscribe my selfe Your Honours most humble Servant in the Lord John Spittlehouse To his Excellency the Lord Generall Fairfax the Lord Lievtenant of Ireland with the Colonels and all the other Officers and Souldiers under their Command Christian Champions THat which I intend to you by way of Epistle is humbly to desire you to compare your past and present condition with that of the Israelites during their Aegyptian bondage as also untill they had passed the flood Jordan and pitched their tents in Gilgall in the plaine of Jericho which I take to be your now present condition for proofe of which submitting to better judgements I shall give you some few hints of many by way of Simily which I conceive will fitly parallel with our condition from our bondage unto this present season in which Embleme I shall resemble their Aegypt to our Antichristian slavery 2. Our late King to their Pharaoh 3. The Monopolists to Pharaohs Task-masters 4. Our then Parliament and Sinod to their Moses and Aaron who were brethren in judgement 5. The red Sea to Prelacy through which we passed and in which Pharaoh and all his Host was destroyed 6. The Wildernesse I take to be the various judgements amongst us in point of Religion 7. As their Host marched or not marched but as the cloudy pillar moved no more did the Army under the Earle of Essex command but as the Parliaments Commission ordered them 8. As their Aaron offended by making an Aegyptian Idol for the Israelites to worship so likewise did our Sinod by setting up their Presbitery it being a limbe of that Antichrist we are in bondage unto 9. As their Moses was called to mount Nebo where he dyed so was Essex to the Parliament 10. As Joshua was appointed Commander of the Host before Moses dyed so was our present Generall chosen before Essex dyed 11. As their Joshua was not bound up to the motion of the cloudy Pillar but was at liberty to march when and where he pleased so neither was our present Generell tyed to observe the Parliaments order for his marches or enterprises 12. As their Joshua did lead them over the flood Jordan when it over-flowed all its bankes so hath our Joshua or Generall led us over the Jordan of Presbitery even when the promoters of that Tenent was in the greatest hopes to have established it Instance their Treaty with the late King in the Isle of Wight Which twelve observations may serve as a memoriall to our insuing posterities as them twelves stones set up in Jordan was to the Israelites And now thrice Worthies having under God so well discharged your places by bringing the Congregation of this our Israel through so many ●minent dangers I doe desire to inlarge my selfe a little further in reference to your present condition which I have told you I conceive to be as in the plaines of Jericho beyond Jordan by hinting unto you what I conceive the Lord

worthinesse in them but for his owne mercies sake And Moses telleth the Israelites that God did not set his love upon them because they were more holy then other Nations for saith he you are a rebellious people but because the Lord loved you therefore he hath done this unto you Deut. 7. 8. 2. Inst Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit or worthinesse in himself but of Gods meere mercy grace and favour towards him for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house the purpose of God then to exalt Joseph revealed to him in his dreame Gen. 37. 6. went before any merit on Josephs part so also Gods free and gracious election in setting us apart to everlasting salvation is without all respect or workes in us as the Apostle toucheth Rom. 9. 15. 3. Inst Yea the Book of Exodus sheweth us on the one side the ingratitude and disobedience of the people of Israel and on the other side the stedfast love of God towards them which offereth unto us an evident argument of Gods free election without any respect to workes the Apostle likewise to the same purpose alleadgeth that notable Text I will have mercy on whom I will have mercy Rom. 9. 15. 4. Inst Neither did the Lord look upon us Gentiles in makeing of us his people for any worthinesse in us but for his owne mercies sake he hath called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth out of the fourteenth Psalm where it is said that they are all gone astray c. there is none that doth good no not one So then it is most evident that Gods election changeth not but Good workes is no precedent cause but a consequent effect of election whatsoever he hath decreed concerning any mans Salvation shall stand for the gift and calling of God are without repentance Rom. 11. 29. And the Apostle sheweth us that the Lord hath chosen us that we should be holy not that because we were holy so that good works is no precedent cause of our election but a consequent effect thereof CHAP. X. Treateth of their tenent of justification by faith and workes SECT 1. THe Popish tenent concerning faith is that it justifieth A Popish assertion not as it apprehendeth and applyeth the righteousnesse of Christ but as it is a meritorious work by the worthinesse and dignity thereof and that it is a presumption for any man to be assured of his salvation Ans Now that this their assertion is contrary to Scripture will thus appeare as Gen. 15. 6. where it is said that Abraham beleeved in God and it was counted to him for righteousnesse the Apostle also concludeth the contrary where he saith That to Faith justifieth not as a work but as it apprehendeth the righteousnesse of Christ him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4. 5. where righteousnesse then is imputed and accounted there it is not obtained by workes faith then justifieth not as it is a work or meritorious but as an instrument it apprehendeth the justice of Christ which is imputed by faith SECT 2. Faith a speciall application of the promises of God Object A Justifying faith is not a speciall application of the promises of God in Christ but a generall beliefe only that whatsoever God saith is true as Abrahams giving of credit to Gods speeches that he should be the father of many nations Ans It is otherwaies evident for Abraham did not only beleeve Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applyeth it Gal. 3. 16. yea Abraham rejoyced to see Christs day Joh. 8. 16. as having a particular interest in him as his Saviour the fore-named place doth therefore strongly prove against that their assertion for whereas Abraham had formerly shewed many excellent workes as of Piety in building Altars in many places and calling upon the name of the Lord in charity in seeking reconciliation betwixt L●t and him Chap. 13. of mercy in redeeming of Lot being taken prisoner Chap. 14. contempt of riches in refusing to take the King of Sodoms goods yet none of all these workes are reckoned or imputed to him for righteousnesse but only his faith SECT 3. How Phineas zealous act was imputed to him for righteousnesse Obj. PHineas work in executing judgement upon the Adulterer and Adulteresse was imputed to him for righteousnesse faith then is not only imputed for righteousnes but works also Ans The Prophet in that Psalme speaketh not of that righteousnesse whereby Phinias was originally counted righteous or just before God for that was by faīth because without faith it is unpossible to please God Heb. 11. 6. but of that righteousnesse whereby Phinias faith was declared and testified and thereby his zealous act because of his faith was counted a righteous work The like is also where the Apostle Paul denyeth that Abraham Paul James reconciled was justified by workes Rom. 4. 2. and the Apostle James affirmeth that he was justified through workes Jam. 2. 21. The first speaking of justification properly before God the other of the same testified and declared by workes unto men and therefore Phinias fact is said to be imputed to him for righteousnesse from Generation to Generation that is in all ages he was known and reputed just before God and men And therefore the Apostle James saith Shew me thy faith by thy workes Jam. 2. 18. as if he should have said 'T is true before God it is thy faith only that justifieth thee in regard that he only knoweth thy heart but in that I cannot judge of thy inward affections it is requisite that I should discerne some actions from thee which may testifie to me that thou art godly and therefore our Saviour saith ye may know them by their fruits c. Albeit therefore the Apostle urgeth the shewing and approving of faith that Abraham was justified through faith in the offering up of his Son Isaac yet before God he was formerly justified by faith but by this his obedience his faith was both approved to God and made manifest unto men SECT 4. Foure sorts of faith Object WHat manner of faith is that which you terme justifying faith Ans For the better discerning hereof it is requisite to know the divers kindes of faith which are of foure sorts viz. 1. There is fides inissialis vel fundamentalis the faith of beginning The faith of beginning or fundamentall faith whereof the Apostle speaketh Heb. 11. 6. He that commeth to God must first know that God is c. and this kinde of faith towards God the Apostle referreth to the doctrine of beginning and essence of God in knowing him to be the only God 2. There is another faith called fides miraculorum the

of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which i● the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde c●●pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of th● heart nor evill but the actions●●i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature

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