You speak much of hardening, even according unto pleasure, ⟨p. 185⟩without giving your Reader any explication of the words, whereby he might understand your meaning, wherein obduration consists. Surely, obduration is either the denial of grace, or whatsoever it be, it is always joined with the denial of grace, as I take it. But in very different manner I confess, which you distinguish not. As for the denial of grace, that was found to have course in the first sin that was committed both in Angels and men. For I am of Austins mind concerning the Angels that stood, that they were Amplius adjuti then the other that fell, De Civit. Dei. lib. 12. cap. 9. As also concerning Adams fall; that in that case, Though God gave him posse si voluit, yet he gave him not velle quod potuit, and these he makes several adjutoria. The like may be said of every sin that was committed, whereas God could undoubtedly restrain from the committing of it, and that either in a gracious manner, or in a mere natural manner. When it is committed, his gracious restraint is not afforded, but denied rather. What that other action is, wherein this obduration consists, and which is joined with the denial of grace, you expound not. Suppose it be Gods moving a man to some course contrary to his corrupt nature, either by his word, as he moved Pharaoh to let Israel go, or by his works, or by the suggestions of conscience; according to that Law which is written in mens hearts, is not this usually found also as often as sin is committed contrary to light of Nature, or light of Grace? And hath not obduration consequently its course in all this? And why you should pronounce of obduration indefinitely, That it is both the height of mans sin, and depth of mans misery, I see no reason. Do not the children of God sometimes feel it, and in pathetical manner complain of it, Lord why hast thou caused us to err from thy ways, and hardened our hearts against thy fear? Isaiah 63. 17. What saith our Saviour to his Disciples? Mark 8. 17. Perceive ye not, neither understand, have ye your hearts yet hardened? As for your phrase of inflicting obduration, that doth much require explication, which you do no where perform that I know. There is I confess another operation of God besides those I mentioned formerly;
You speak much of hardning, even according unto pleasure, ⟨p. 185⟩without giving your Reader any explication of the words, whereby hee might understand your meaning, wherein obduration consists. Surely, obduration is either the denyall of grace, or whatsoever it bee, it is alwaies joyned with the denyall of grace, as I take it. But in very different manner I confesse, which you distinguish not. As for the deniall of grace, that was found to have course in the first sin that was committed both in Angels and men. For I am of Austins minde concerning the Angels that stood, that they were Amplius adjuti then the other that fell, De Civit. Dei. lib. 12. cap. 9. As also concerning Adams fall; that in that case, Though God gave him posse si voluit, yet hee gave him not velle quod potuit, and these hee makes severall adjutoria. The like may bee said of every sin that was committed, whereas God could undoubtedly restrain from the committing of it, and that either in a gracious manner, or in a meere naturall manner. When it is committed, his gracious restraint is not afforded, but denyed rather. What that other action is, wherein this obduration consists, and which is joyned with the denyall of grace, you expound not. Suppose it bee Gods moving a man to some course contrary to his corrupt nature, either by his word, as hee moved Pharaoh to let Israel goe, or by his works, or by the suggestions of conscience; according to that Law which is writen in mens hearts, is not this usually found also as often as sinne is committed contrary to light of Nature, or light of Grace? And hath not obduration consequently its course in all this? And why you should pronounce of obduration indefinitely, That it is both the heighth of mans sin, and depth of mans misery, I see no reason. Do not the children of God sometimes feele it, and in patheticall manner complain of it, Lord why hast thou caused us to erre from thy wayes, and hardned our hearts against thy feare? Esay 63. 17. What saith our Saviour to his Disciples? Mark 8. 17. Perceive yee not, neither understand, have yee your hearts yet hardned? As for your phrase of inflicting obduration, that doth much require explication, which you doe no where perform that I know. There is I confesse another operation of God besides those I mentioned formerly;
