Commentary on Genesis and Exodus, Book 2 · Chapter 11 – Chapter 12
CHAP. XI.
1. The method and Argument.
IN this Chapter, there is a continuation of the narration of Moses last appearing before Pharaoh, to vers. 9. then a conclusion of the whole historie of these plagues.
1. In the continuation, there is set forth, first the Lords speech with Moses, both revealing unto him that one plague was behind, vers. 1. and repeating the first promise of inriching the Israelites by the Egyptians, vers. 2. where Moses inserteth the reason why this should bee effected, because both the people in generall, and Moses specially should bee gratious, in the sight of Pharaoh and his people. vers. 3. And all this the Lord spake unto Moses, before his last entrance to Pharaoh, for after that hee saw not his face. Then followeth the speech that Moses had with Pharaoh, vers. 4. to vers. 9. where Moses in the name of God foretelleth, first, the last plague of the death of the first borne: expressing the time, about midnight, and of whom the destruction shall bee, of all the first borne of men from the highest to the lowest, and of beasts; and by whom, The Lord shall goe out, &c. vers. 4.5. Secondly, the events are three, first the lamentation and sorrow of the Egyptians, vers. 6. then the privilege and immunitie of the Israelites, vers. 7. and the entreatie and supplication of the Egyptians to Moses, to be gone with his people, vers. 8.
2. In the conclusion of this historie there is first a repetition of that which God foretold Moses, that Pharaoh would not heare him; with the end thereof, that Gods wonders might bee multiplied in Egypt, vers. 9. then the declaration of Moses obedience, vers. 10. and of the event, that Pharaohs heart was hardned, as the Lord had said; and of the effects and fruits thereof, the not letting of the people goe, vers. 10.
2. The divers readings.
Vers. 1. When he sendeth you away, he will at once speedily drive you hence. I. altogether drive you hence. G.S.V. or, at once drive you hence ▪ G But this expresseth not the emphasis of the Hebrew phrase, in driving drive you out; that is, speedily: when he shall let you go quite, he shall utterly drive you hence. B. but the word Calah, altogether belongeth to the latter clause, as may appeare by the distinction.
Vers. 2. That every man require of his companion. A. P. or, neighbour. L. S. V. B. G. rather than, friend, A. P▪I. the word rea… ▪ signifieth both: but because the Egyptians were neighbours rather than friends: and an other word is used, chap. 3.22. shechenoth, which signifieth a neighbour or neere dweller, I preferre the first.
Vers. 3. Also the man Moses was very great. A. P. C. S. V. I. better than, Moses was a very great man. A. P. I. cum caeter.L.B. for the word ish, man, is set before Moses; or, also Moses was very great. G. for here man is altogether omitted.
Vers. 5. From the first borne of Pharaoh, that should sit upon his throne. I.C. rather than, which sitteth upon his throne: cater. for he was the heire onelyonly of the Kingdome, he did not yet sit upon the throne, Pharaoh b…ing living: the word is iosheb, sitting, a participle of the present tense, which hath also the signification of the future: as Gen. 19.14. Lot spake to his sonnes in law, which were marrying his daughters, that is, were to marrie them.
3. The explanation of difficult questions.
QUEST. I. When the Lord spake these words to Moses.
Vers. 1. NOw the Lord had said to Moses, yet will I bring, &c. 1. Some referre this to the first vision, which Moses saw in the bush, but that cannot be; for when the Lord thus spake to Moses, nine plagues were past, and there was but one to come. 2. Neither did the Lord thus speake to Moses, after he was come out from Pharaoh: for after that he saw Pharaohs face no more, chap. 10.29. and yet here, vers. 8. it is said he went from Pharaoh very angry. 3. Therefore the message, which Moses delivereth in this Chapter to Pharaoh concerning the destruction of the first borne, was done at his last appearing before Pharaoh. when he sent for him after the darknesse; and immediatly before his going to Pharaoh, the Lord thus said to Moses. Iunius.
QUEST. II. Why the overthrow of Pharaoh in the red sea was counted none of the plagues.
I Will bring one plague more, &c. 1. Thus the Lord doth all things in number, weight, and measure; the Lord sendeth tenne plagues upon Egypt, not fewer, because he would shew his power; nor more, for these were sufficient: Ferus. 2. Beside, this last plague of the first borne, there followed the overthrow of Pharaoh and his host in the red sea: but this is counted none of the plagues of Egypt, because it was done after the Israelites were gone out of Egypt, Simler. As also these plagues were not a finall destruction of the Egyptians, as the other was, but probations, and temptations, Pellican.
Of the tenth plague.
QUEST. III. Whether God used the ministry of good or bad Angels in the slaughter of the first borne.
The tenth plague.Vers. 4. ABout midnight will I goe out into the middest of Egypt. That God was the author of this plague in the slaughter of the first borne, it is no question: but the doubt is whether the Angels good or bad were the Lords ministers in it. 1. In this life it is certaine that God sometime useth the good Angels to punish the wicked, as in the destruction of Sodome; and the evill Angels some time to chastise his owne children, as Satan tempted and afflicted Iob. 2. In the next world, who shall be the ministers of the torments in hell it is not so certaine. Pererius thinketh that the evill Angels shall be the executioners of those torments: because of that text: goe into everlasting fire which is prepared for the devill and his Angels. But the contrarie rather may bee inferred out of this text, that because the Devill and his Angels also are ordained for torment; it seemeth that he shall not be a tormenter of others, who is to be tormented himselfe. Therefore it is rather to be thought, that seeing the chiefe use of the ministrie of Angels is for the benefit and comfort of the elect in this world,What Angels shal be the ministers of hell torments. till they be gathered together in the Kingdome of God, Heb. 1.14. that in the next world there shall not be such imployment of the ministring spirits, especially of the reprobate Angels. And how the torments of hell shall be continued, the Prophet Isay sheweth: Tophet is prepared of old, &c. the burning thereof is fire and much wood: the breath of the Lord like a river of brimstone doth kindle it chap. 30.33. The Lord of himselfe by his owne power, in shewing the severitie of his justice shall hold the wicked in everlasting torment. 3. But concerning this judgement in smiting the first borne: some thinke that the evill Angels were used in this service; Thostatus, Lyran. Because it is said, Psalm. 78.49. Hee cast upon them the fiercenesse of his wrath, by sending of evill Angels. But this place is answered before, quest. 30. in chap. 7. that either it may be understood of Moses and Aaron, who were Gods messengers, for so Angell signifieth; or else they are called Angels of evill, i. of poenal, not morall evill, rather than evill Angels. And though they would seeme to gather by those words, chap. 12.23. The Lord will not suffer the destroyer to come into your houses, that this Angell of himselfe had a desire to invade the people of God, and therefore was not a good Angell: yet that followeth not, but the words rather shew thus much, that the Angell being sent forth by the Lord, was to doe all things according to his direction, to strike where God bid him strike, and to forbeare where the Lord purposed to spare. 4. Wherefore as the good Angels were the ministers of the former plagues, as is shewed before, quest. 30. in chap. 7. so they are to be held to be the Lords instrument in this, P…rer.
QUEST. IV. Whether one Angell or many were used in this destruction.
ANd for the number of these destroying Angels: 1. Though it be said in the singular number▪ chap. 12.23. the destroyer, yet it followeth not, that one Angell should be the minister: for it is usuall in Scripture, to put the singular for the plurall. 2. Therefore it is more probable, that many Angels, were imployed in this service, not in respect of the multitude that were slaine, for in the host of Senacherib one Angell slew 180. thousand: nor of the distance of place, for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba: but in regard of the time, because all the first borne of Egypt were slaine at midnight, about the same time, it is like that many Angels in divers places of Egypt, were sent of God to strike the first borne: Perer. Cajetan.
QUEST. V. VponUpon whom this plague in the smiting of the first borne was executed.
Vers. 5. ALl the first borne in the land of Egypt shall die. All the first borne of every house, as the chiefe and principall were smitten with death: even from the Kings throne unto the sonne of the poore servant, that ground at the mill, which they used in the day to doe such servile works, and in the night time kept them in hold: and therefore it is said, chap. 12.29. unto the first borne of the captive, that was in prison. So Samson did grind at the mill being in prison, Iudg. 16. 2. Beside, all the first borne of their beasts were slaine, that is of their domesticall cattell: for wilde beasts must be here excepted, which were not in their power, and such cattell as bring forth many at once, where there is no difference betweene the firstlings and the rest: Perer. 3. The third effect of this plague was, that God did execute his judgements upon the gods and Idols of Egypt, chap. 12.12.
QUEST. VI. Whether in every house the first borne were slaine.
BUt here this doubt ariseth concerning the first borne, because it is said afterward, chap. 12.30. that there was no house wherein there was not one dead: whether in every house there were a first borne. 1. Ab. Ezra thinketh all to be understood for the greater part. 2. Simler. for the houses of every sort, both of high and low, as the King and captive are named. 3. Hugo S. Victor, doth thus interpret it, that in every house, where was any first borne, there was one slaine. But it seemeth, that no house at all was excepted, because all the Israelites were commanded to strike the bloud upon the posts of their dores, to escape the plague. 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence, that every house of the Egyptians had one first borne, quest. 44. in Exod. But we need not run unto miracles, where another exposition may be found. 5. Thostatus thinketh that the first borne is here taken, for the first borne of the feminine sex, as well as of the males, whether their parents were alive or dead, whether they were the first borne by the husband or wife. But the name of first borne is not thus taken in scripture▪ neither yet is it like that any females died, but males, as it may appeare by the law of the first borne, that are made holy unto God, upon this occasion, because the Lord for Israels sake killed all the first borne of Egypt, there onelyonly the males that first open the wombe are set apart, chap. 13.12. 6. Therefore of all the …est I preferre the exposition of Iunius, that in every house, either the first, or if there were no first borne, the next principall man was taken in stead of the first borne: so also Cajetane.
QUEST. VII. Why the Lord destroyeth the first borne.
NOw the first borne were slaine: 1. Because they oppressed Israel, whom the Lord calleth his first borne, Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel, yea all the males, therefore the Lord doth worthily punish them in their first borne: Ferus. 3. And this plague was ordained for them, more grievous than all the rest, (for what can come neerer a man, than the death of his first borne, which also may bee his onelyonly borne; as Abraham could not have a greater triall, than when he was commanded to sacrifice his onelyonly sonne Isaack) that the Egyptians should be forced by this last and greatest plague to let Israel goe: Perer. 4. Neither was this unjust in God, to take away the life of infants, who are not innocent before God, and the Lord that gave them life may take it away, if it more serve unto his glory. And the parents also that had sinned, were punished herein by the death of their dearest children, being themselves reserved for a greater destruction, Simler.
QUEST. VIII. Why the first borne of the cattell also are destroyed.
THe Egyptians cattell also are killed: 1. because this losse also was a punishment unto the Egyptians, for whose use they served: Simler. 2. And much of their substance also consisted in cattell: Perer. so that both they lost part of their substance, and wanted the use of them. 3. Beside, the Egyptians oppressed the Israelites, and wronged them in their cattell: Ferus. 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell, and therefore for detestation of their Idolatrie the cattell are punished.
QUEST. IX. How the Gods of the Egyptians were judged.
NOw what gods of Egypt were judged is diversly scanned: 1. Some thinke that by gods the Magistrates and Judges are understood: Osiander. But this was said before, that the first borne should be killed, even from the Princes throne; this was a punishment to Pharaoh and all his great men to have their first borne cut off. 2. Some thinke that the Egyptian gods were judged, in that their worshippers were punished: Borrh. 3. Others, that the Temples of the Idols were cast downe: Hierom: and their Idols throwne downe: and beaten to dust, as the Hebrewes. 4. Some, that herein they were judged, that is, declared to bee vaine, because they were not able to defend their worshippers: Iun. 5. And because the Egyptians worshipped certaine beasts above the rest, as Apis or Serapis, which was a pide Oxe: that kinde was specially punished: Perer. As the last sense but one is very agreeable, so I thinke, that beside some notable accident befell the Egyptian gods and Idols, as there did unto Dagon the Philistims Idoll, in the presence of the Arke.
QUEST. X. How the Israelites escaped this destruction of the first borne.
NOw the Israelites though they were intermingled with the Hebrewes, were exempt and freed from this judgement after this manner: 1. They were commanded to strike off the bloud of the Lambe upon the two side posts, whereupon the doore hanged, and upon the upper doore post: because in this it was more conspicuous and in sight: and in the other rather than upon the doore, which was moveable, and sometime open and sometime shut. 2. This bloud was a signe not so much for the Angell, to passe by their houses, for the Angell could have told in whose houses the paschall Lambe was killed, without seeing of the bloud: but it was a signe to the Hebrewes, both presently to confirme them in the hope of their deliverance, and to be a type and figure of the bloud of the Messiah, the onelyonly unspotted Lambe, by whose bloud sprinkled, on the posts of our hearts by faith, wee are saved from everlasting destruction. 3. Now whereas some of the Israelites were so poore and few, that they were not sufficient for the eating of a Lambe, they joyned themselves to other families, and returned not unto their owne houses that night, and so their houses where no Lambe was killed, were not sprinkled, and marked with bloud, they stood emptie that night: and such Hebrewes as sojourned in the Egyptians houses, left their houses, and went to the houses of the Hebrewes: for it is not like, that the Egyptians would have suffered any Hebrew to kill a Lambe in their houses, which thing they counted an abomination, Perer.
QUEST. XI. The mysticall application of this last plague upon the first borne.
FOr the mysticall application of this last plague: 1. Origen by the first borne of the Egyptians that are slaine, understandeth the devill and his angels, the principalities of this world, whom Christ subdued at his comming, likewise Heretikes and inventers of strange doctrines, which are overcome by the truth. 2. Augustine maketh a resemblance betweene this tenth plague, and the tenth Commandement. For as they which cover their neighbours goods, doe desire them to inrich their heires and posteritie: so the Lord doth punish their covetousnesse and oppression in their heires and first borne. 3. Rupertus by the first borne of Egypt, understandeth the originall sinne of the world, which is taken away by the death and passion of Christ. 4. But leaving mens uncertaine and inconstant fansies, which are as divers, as the heads where they are forged; the Scripture thus applieth this signe of the Passeover: that we are by the sprinkling of the bloud of Christ delivered from eternall death, as the Israelites were by the bloud of the Lambe from a temporall▪ and that as onelyonly those houses were exempted that were marked with the bloud of the Lambe, so onelyonly in the Church is salvation to be found, where the bloud of Christ is apprehended by faith: Simler.
QUEST. XII. Of the generall application of these tenne plagues.
NOw for the generall application of all these tenne plagues of the Egyptians. 1. We have seene before how Augustine forceth a kind of resemblance and comparison betweene the tenne plagues o… Egypt, and the tenne transgressions of the tenne Commandements: as the turning of the water into bloud, he would have to signifie the corrupting of the true worship of God, with the inventions of flesh and bloud; by the frogges, the blasphemies of the heathen against the name of God: the plague of the li…e, signifie such as have a gnawing, and restlesse conscience, as the Sabbath betokeneth the rest of the minde. And so in the rest. But by these we may judge, that these allegories are but the superfluitie of mens wits, and as every mans conceit is, so he findeth an allegorie. 2. Yet Ferus application is more apt, who by these ten plagues, setteth forth the ten torments and paines of hell. 1. There water shall bee turned into bloud, all things shall bee turned to the destruction of the ungodly. 2. Their frogges are horror of conscience. 3. Their lice a restlesse and unquiet minde. 4. By the flies is signified, that they shall be destitute of all helpe. 5. By the murrane of beasts, the perpetuall punishment of their bodies. 6. By the boiles the anguish of minde. 7. By the haile, continuall terror. 8. By the Locusts the want of every good thing. 9. By the darknesse, their depriving of the favour of God. 10. And everlasting death, by the death of the first borne. But neither is this allegoricall application simply to be approved: for how can any man number the plagues of hell which are endlesse, infinit, and without number? and to make the comparison hold, hee is constrained to inculcate the same thing twice or thrice. 3. Wherefore somewhat to content them which delight in such curious applications:The tenne plagues of Egypt compared with the tenne benefits which the Israelites received in the wildernesse. these ten plagues which the Egyptians indured, may seeme to decipher those ten mercies, & principall benefits, which God vouchsafed unto the Israelites being delivered out of Egypt. 1. As one had water turned into bloud, so the other was blessed in their water: they received it out of the rock; and whereas it was bitter it became sweet, Exod. 17. 2. As they had their rivers and fields crawling full of frogges, so the other saw the red Sea full of the Egyptians bodies floting in the water, and rose up upon the land. 3. Their dust was turned into lice: and the Israelites had Manna, that …ay in stead of dust upon the ground. 4. They had swarmes of noysome flies, and serpents: the other were healed from the biting of serpents. 5. And as the Egyptians lost their cattell by the murrane: so the other were increased and inriched with the cattell of their enemies: as from the Midianites onelyonly they …ooke 675000. sheepe, 72000 beeves, 61000. asses, Numb. 31, 32, 33, 34. 6. In stead of the Egyptians sore…, and botches, their feet swelled not in all their journey. 7. They were terrified with lightning and thunder, the other received the law in thunder and lightning in mount Sinai. 8. For the Egyptians Locusts the Israelites had quailes. 9. In stead of darknesse, they had a piller of fire to guide them in the night, and Gods glorious presence in the Tabernacle. 10. And as they were punished with the death of their first borne: so the first borne of Israel are made holy and consecrate unto God, Exod. 13.
Vers. 10. The Lord hardned Pharaohs heart. For the evident and full discussing of this question how the Lord is said to harden mans heart, divers profitable questions come now in order to be handled: for seeing the Lord is here divers times said to harden Pharaohs heart: as chap. 4.21. chap. 7.3. chap. 9.12. chap. 10. vers. 10. and 20. and 27. chap. 11.10. chap. 14. vers. 14. and 8. even nine times in all, it seemeth that Moses of purpose useth this significant phrase, and doth inculcate it often that we should well weigh and consider it.
QUEST. XIII. What the hardnesse of heart is.
FIrst, then it is requisite to be knowne, what this hardnesse of heart is. 1. It may first be described negatively, by the unaptnesse of an hard heart to any thing that is good, it is nei…her passive, active or apprehensive of any good thing: not the first, nec movetur precibus, nec cedit minis: It is neither moved by prayers, nor giveth way to threats, as Bernard saith. For the next, he saith it is ingratum ad beneficia, ad c… silia infidum, Bernard lib. 1. de considerat.it is unthankfull for benefits, unfaithfull in counsell, unshamefast in evill things, &c. There is no activitie in it to any goodnesse. And for the third; praeter solas injurias nihil non praeterit, it remembreth nothing that is past▪ but wrongs, nor hath any forecast for the time to come, unlesse it be to seeke revenge. 2. It may be described also by the perpetuall companion thereof, the blindnesse of the mind: for as ignorance blindeth the understanding, so hardnesse of heart blindeth the will and affection. As the Apostle saith, speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart, Ephes. 4.18. Both these concurred in Pharaoh, he shewed his blindnesse, in saying▪ I know not Iehovah; his hardnesse of heart, in adding, Neither will I let Israel goe, Exod. 5.2.
3. The propertie of hardnesse of heart is this, that it is not onelyonly a great and grievous sinne, but also the punishment of sinne: that it is a sinne, the Apostle sheweth, Heb. 3.12. Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God. And that it is a punishment of sinne, S. Paul also testifieth, Rom. 1.21. Because when they knew God, they did not glorifie him as God, &c. Then it followeth, vers. 24. God gave them up to their owne hearts lusts, &c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these. 1. Blindnesse of the judgement and understanding, as Isai. 6.10. Make the heart of this people fat, make their eares heavie, and shut their eyes, lest they see with their eyes, heare with their eares, and understand with their hearts. 2. They are obstinate and wilfull, and refuse to be admonished and instructed: Who say unto God, depart from …, we desire not the knowledge of thy wayes, Iob 21.14. 3. Such are rejected and cast out of the presence of God, and left unto themselves: such an on… was Saul, of whom it is said, That the spirit of the Lord departed from Saul, and an evill spirit sent of the Lord vexed him ▪ 1. Sam. 16.14. 4. They delight in doing of evill, and make a sport of sinne: Prov. 2.14. Which rejoyce in doing of evill and delight in the frowardnesse of the wicked. 5. They regard not to doe things honest in the sight of men, but contemne and despise all others: Prov. 18.3. When the wicked commeth then commeth contempt. 6. They are incorrigible, and past all hope of amendment: Prov. 1.30. They would none of my councell, but despised all my correction. 7. They are not ashamed of most vile sinnes, Ierem. 3.3. Thou hadst a whores forehead, thou wouldest not be ashamed. 8. When the Lord smiteth them they feele it not, neither have they any sense of Gods judgements, whom the wise man compareth to those that sleepe in the mast of a ship, and as drunken men that are stricken but know it not, Prov. 23.24.25. 9. They are growne to such an evill custome of sinning, that they can doe none other, as the Prophet saith, can the blackamore change his skinne, or the Leopard his spots? then may yee also doe good that are accustomed to doe evill: Ierem. 13.23. 10. So that the sinnes of such seeme to be inexpiable and indeleble, as the same Prophet saith, that the sinnes of Iudah were written with a penne of iron, and with the po…nt of a Diamond, chap. 17.1. 11. They wax daily worse and worse: of whom it is said, Revel. 22.11. Hee that is filthy let him be filthy still. 12. And as they increase in sinne, so they doe treasure up Gods judgements against themselves, and heape unto themselves wrath against the day of wrath, Rom. 2.5.
QUEST. XIV. Whether God be the efficient and working cause of hardnesse of heart.
NOw in the next place, concerning the efficient cause of the hardnesse of heart. 1. That it cannot be imputed to God, as the worker and Author thereof, it may appeare by these reasons. First, the hardnesse of the heart is a great sinne, as is proved in the former question; but God is no wayes the Author of sinne, seeing he neither tempteth or perswadeth unto it, for God tempteth no man, Iam. 1.13. neither hath commanded it, but hath forbidden it by his Law: nor yet worketh with them that doe evill: for all that God doth is good, and so there is none good but God, Mark. 10.19. Neither doth the Lord approve sinne being done, Psal. 8.4. Thou art not a God, that lovest wickednesse. If then God neither move to sinne, nor commends it, nor yet assisteth the committers of it, or approveth it, he is no way the Author of sinne. Secondly, if God causeth sinne, then every man should sinne of necessity, and so his punishment should bee unjust, being forced to sinne. But as Augustine saith, Deus nemini per hoc quod falli non potest, aut necessitatem, aut voluntatem intulit delinquendi: God by this, that he cannot be deceived, hath not brought upon any either a necessity or willingnesse of sinning. Thirdly, Augustine useth another excellent reason:August. lib. cant. articul. sibi fals. impos. Fieri non potest, ut per quem à peccatis surgitur, per eum in peccata decidatur: It cannot be, that by whom men rise from sinne, by him they should fall into sinne. Fourthly, Plato thus reasoneth, Deus qui bonus est, malorum causa dici non potest, &c. God that is good, cannot be said to be the cause of evill, for then hee should be contrary to himselfe. Lastly, if God any way should be the Author of sinne, then it should be no sinne, for whatsoever God doth is good: Nay, not to doe that which the Lord willeth should be sinne: Perer. 2. Yet seeing God is said in Scripture to harden the heart, which betokeneth an action: a…d likewise in other termes God is said to give some over to vile affections, Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth, 2. Thess. 2.11. and to make the heart fat, the eares heavy, and to shut the eyes, Isai. 6.10. all which phrases doe imply an action and operation: it is evident that God some wayes concurreth, either directly or indirectly, negatively or positively, by way of working, or giving occasion in the hardning of the heart.
QUEST. XV. God otherwise hardeneth then by way of manifestation.
BUt yet God doth more than by way of manifestation harden the heart: as some doe expound it, that the Lord hardned Pharaohs heart (which interpretation Augustine toucheth. qu…st 18. in Exod.) that is, by his plagues and judgements declared how hard it was. 1. For in this sense God might bee said to commit any other sinnes, when he doth manifest them and bring them to light. 2. And though this exposition might serve here, yet it faileth in other places, as Deut. 2. it is said, that God hardned the heart of Sehon King of the Amorites; and Iosh. 10. that God hardned the hearts of the Canaanites; and Rom. 9. God hath merciemercy on whom he will, and whom hee will hee hardneth. In these places it cannot be so expounded, that God hardned, that is, declared their hearts to be hard.
QUEST. XVI. God hardeneth the heart not only by permission.
SOme doe expound it by way of permission, because those that are hardned, God depriveth of his grace, and leaveth them to themselves. So Damascen: Ista non … Deo agente accipienda sunt, Damas. lib. 4. de fine orthodox. c. p. 20.sed ut Deo permittente: these sayings, as God shut up all in unbeleefe, and God gave them the spirit of slumber, eyes, that they should not see, are not to be taken, as though God did them but permitted them. So likewise the ordinarie glosse in 4. Exod. Indurabo cor Phar…onis, i. indurari permittam: I will harden the heart of Pharaoh, that is▪ suffer it to be hardned. So also Chrysostome, Tradidit in reprobum sensum, nihil aliud est quam permisit: He gave them up to a reprobate sense, it is nothing else than that hee permitted it: as a Captaine leaving his souldiers in the midst of the battell, may be said to deliver them into their enemies hands: in Epist ad Roman. Cajetane to confirme this interpretation sheweth how sometime in Scripture, that is called a precept which is permitted, as when Matthew said, chap. 19.8. Moses for the hardnesse of your heart suffered you to put away your wives: Marke hath, Moses for the hardnesse of your heart wrote this precept unto you: chap. 10. But although this be most true, that God suffereth such to continue in their hardnesse of heart, yet this is not all. 1. For so the Lord suffereth also other sinnes to be done: for there is nothing done in the world, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo; unlesse the omnipotent God will have it done, either by suffering it to be done, or doing it himselfe. Then if this were all, the Lord might be said as well to steale, and such like, because he suffereth them to be done. 2. Wherefore Augustines judgement is rather here to be received: Deum ad indurationem cordis concurrere non modo secundum permissionem vel secundùm patientiam sed etiam secundùm actionem & potentiam, non sane per quem fiat, immediatè duritia ipsius cordis, sed per quem multa fiant, à quibus peccator vitio suo concipiat duritiam cor…: That the Lord doth concurre in the hardning of the heart, not only by permission, or suffering, but according to his 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 owne corruption doth conceive the hardnes of heart. 3. And concerning the place alleaged out of Marke, a precept is not there strictly taken for a commandement, but for any order or decree that is written.
QUEST. XVII. Whether hardnesse of heart be of God as it is a punishment of sinne.
SOme doe hold, because the induration of the heart is two wayes to be considered, as it is a sinne, and a punishment of sinne; in the first God hath no part: but as thereby God punisheth former sinnes, so he as a just Judge inflicteth hardnesse of heart as a punishment; as the Apostle sheweth, Rom. 2.28. As they regarded not to know God so God delivered them up to a reprobate mind. And 2. Thess. 2.11. Because they received not the love of the truth, God shall send them strong delusions that they should beleeve lies. In these places the Apostle sheweth how the Lord punisheth them with blindnesse and hardnesse of heart, because of their former sinnes. This distinction is approved by Augustine, lib. 5. cont. Iulianum. Isidorus thus concludeth the same point:Isidor. lib. 2. de summ. bon. cap. 1…. Facit Deus quosdam peccatores, sed in quibus talia jam peccata precesserant, ut justo judicio ejus mercantur in deter…us …re: Therefore God maketh some sinners, but in whom such sinnes are found before, that by the just judgement of God they deserve to become worse and worse. So Cajetane upon these words, 2. Sam. 12. Behold I will raise evill upon thee out of thine owne house, which was verified in Absolon that rose up against his father: thus resolveth, Deus non est author peccati, ut sic, sed ut est poena peccati: God is not the author of sinne, as it is sinne but as it is the punishment of sinne. The same judgement he giveth of Shemei, whom David saith the Lord bid curse David, that God wrought that Shemei cursed David, Non quatenus erat peccatum, sed quatenus erat poena peccati Davidis: Not as it was sinne, but as it was a punishment of the sinne of David. So Io…senius: Illa Deo tribuuntur non quatenus peccata sunt, sed quatenus poena peccati: they are ascribed to God, no… as they are sinnes, but as they are the punishment of sinne: in chap. 15. Ecclesiastic. But Pererius misliking this opinion, thus reasoneth against it. 1. If God be said to be the Author of the induration of the heart, as it is a punishment of sinne, then he may aswell be said to be the Author of the other sinnes, when as a man falleth into them as a punishment of his former sinnes. Contra. As though all such sinnes doe not proceede from the hardnesse of the heart that confirmeth and setleth the sinner in his wickednesse: therefore God is not said to be the cause of these sinnes, but of the hardnesse of heart, which is the cause of those sins: 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 sinnes of himselfe.
2. The hardnesse of heart, as it is a great and horrible sinne, so it is a punishment of former sinnes: if God then doe cause it to be a punishment, he also causeth it as it is a sinne.
Contra. 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: hardnesse of heart as it is sinne, so it is a punishment of sinne: that is, it could not be a punishment of sinne unlesse it were sinne: this we grant. In the next part, the same word (as) signifieth the manner of being; therefore if the first be taken in the same sense, for one and the same manner of being, wee deny that hardnesse of heart in the same respect, is both sinne and the punishment of sinne. It is both in respect of the subject, and being, but not both in the same quality, affection, and manner of being.
Pererius refuted, that m…sliketh August…nes distinction: that hardnesse of heart not as sinne, but as a punishment of sinne proceedeth of God.3. Hee thus proceedeth: All punishments of sinne, because they are just stand with the will of God: hardnesse of heart being a sinne, if it should stand with the will of God, then it would follow, that sinne should stand with the will of God.
Contr. 1. If sinne no way stand with the will of God, then sinne should not be committed in the world, for against his will can nothing be done. 2. Here then wee must admit a distinction of Gods will, there is his will of approbation, and the will of his providence: by the first he willeth not sinne, but by the second he willeth it to be in the world, because he knoweth how to dispose of sinne even unto good. Origen hath the like distinction: Multa sine voluntate Dei geruntur, nihil sine providentia: providentia est, qua dispensat & providet, voluntas qua vult vel non vult aliquid: Many things are done without Gods will, nothing withou… his providence: providence is that whereby he dispenseth, and provideth; his will, whereby hee willeth or …illeth any thing. The master of the sentences saith: Mala fieri bonum est, it is good that evill should bee done ▪ because thereby Gods power and goodnesse is seene in turning evill unto good. lib. 1. distinct. 46. quaest. If God then did not see how to turne evill unto a good end, he would not suffer evill to be done in the world. 3. So then retaining the former distinction, still hardnesse of heart as it is a sinne God willeth it not, but as it is a punishment of sinne, it standeth very well with the will and justice of God.
4. And further concerning the former testimonies of their owne Writers: Pererius would have them to speake of such sinnes, which are also punishments of sins in divers subjects: as that the doing of it should be a sinne in one, and the suffering a punishment in the other: as the rebellion of Absolon, and railing of Shemei, in respect of themselves they were sinne, but in regard of David, they were a chastisement upon him for his sinne, and so they were sent of God. But in other things, where the sinne and punishment are in one subject, as in the hardnesse of heart, that distinction hath no place.
Contra. But Pererius by his leave cannot fasten upon them a sense contrary to their words: for thus Cajetan writeth, as Melchior Canus citeth him: De… non est … peccata, ut sic, sed qua…um est … ips… peccat… vel alterius: God is the author of sinne, not as it is sinne, but as it is a punishment in … that sinneth, or in any other. And Can… thereupon collecteth thus: Agnoscit Cajetanus maledictionem Shemei, quatenus punalem sibi procedere a Deo. Cajetane acknowledgeth, that the cursing of Shemei, as it was penall to himselfe did proceed from God: His meaning then is that even in him that sinneth, hardnesse of heart is a punishment of sinne, and not only in another. Their owne master of sentences also saith, as I cited him before: Concupiscentia in quantum poena est peccati Deum habet authorem: Concupis…ence, as it is a punishment of sinne hath God the author thereof, lib. 2. distinct. 32. But concupiscence is a punishment in him▪ that hath it, not in another.
Wherefore notwithstanding these contrary objections, because of those places of Scripture alleaged before, and the testimonies of other Writers: I approve this distinction as sound, that hardnes of heart, not as it is sinne, but as it is inflicted as a punishment of sinne is of God: and in this sense God is said to harden the heart: as Augustine well concludeth, Deus indurabit per justum judicium, Pharaoh per liberum arbitrium: God did harden Pharaohs heart by his just judgement, and Pharaoh by his owne free will: de liber. arbitr. cap. 23.
QUEST. XVIII. How God is said to harden the heart by patience and long suffering.
ANother way, whereby God is said to have hardned Pharaohs heart, is by his patience and long suffering, because the Lord doth suspend his judgements, and not presently punish the wicked, whereupon they abusing Gods patience and long suffring are hardned. This exposition they ground upon that place of the Apostle, Rom. 2.4. Despisest thou the riches of his bountifulnesse, and patience, and long suffering, not knowing that the bountifulnesse of God leadeth thee to repentance? But thou after thine hardnesse, and heart that cannot repent, heapest unto thy selfe wrath against the day of wrath. This exposition followeth Origen; Origen. lib. 2. Periar.Non aliter Deum indurare corda hominum nisi patienter eos tolerando: that God doth not otherwise harden mens hearts than by patience forbearing them. And he maketh it a figurative locution, like as a master should say to his servant, that abuseth his gentlenesse: a lewd servant, it is I that have made thee thus, because I did not punish thee. Likewise Basil; Obstinavit Deus Pharaonem per longam patientiam: Basil: in qu… probat De … esse author. molorum. Hiero…. epist. 15…. ad Hedib. August serm. 89. de temp.God made Pharaoh obstinate by his long patience. So also Hierom; Patientia Dei induravit Phara…nem: Gods patience did harden Pharaoh. And he sheweth it by this similitude; as the same Sun hardneth the clay, and mollifieth the wax: Sic bonitas Dei vasa ira indurat, vasa misericordia solvit: So the goodnesse of God hardens the vessels of wrath, and mollifieth the vessels of merciemercy. To the same purpose also Theodoret quast. 12. in Exod. Augustine also after the same manner saith: Pharaonem non divina potentia, sed divina patientia credenda est Deum indurasse: Not the divine power but the divine patience is thought to have hardned Pharaoh. This is true which is affirmed by these ancient fathers, that men by abusing the patience and long suffering of God are hardned: yet this is not all; this phrase, that God hardned Pharaohs heart, sheweth that God hath a further stroke in the hardning of their hearts than by connivence and long suffering toward them.
QUEST. XIX. Wherefore the Lord useth patience and long suffering toward the wicked.
YEt it is most true that God useth great patience and longanimity towards sinners, and that for these reasons: 1. That thereby Gods goodnesse and mercy may appeare, and the great malice and frowardnesse of mans heart that cannot be drawne to repentance, by the Lords rich and bountifull mercy. 2. By this meanes also Gods judgements appeare to be most just, when he punisheth the hard hearted and incorrigible, as is evident in the example of Pharaoh. 3. God also teacheth men by his example to be patient and long suffering one toward another. 4. This patience of God, though some abuse it, yet other profit by it, and their hard hearts are mollified; as though Pharaoh by Gods sparing of him, became more obstinate, yet Nebuchadnezzar at the length, by the Lords lenity and goodnesse, and fatherly correction was brought to know himselfe, and to confesse the true God. 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience, yet the elect and such as are ordained to salvation, are thereby called and brought unto grace, as S. Paul sheweth of himselfe: For this cause was I received to mercy, that Iesus Christ should first shew on me all long suffering, unto the ensample of them, which in time to come should beleeve on him, 1. Tim. 1.16.
QUEST. XX. How God is said to harden by the subtraction of his grace.
BEside, there is another way, whereby the ancient fathers understood God to be said to harden mens heart: namely, by the subtraction and withdrawing of his grace: as Chrysostome: Chrysost. homil. …7. … Evang. Iohan. Augu…. Ep…st. 1…. Grego. lib. 31. Moral. cap. 11.God is said to give over unto a reprobate sense, to harden, to blind and such like: Non quòd hac a Deo fiunt, quippe cùm à propria hominis malitia proveniant, sed quia Deo justè homines deserente, hac illis contingunt: Not because these things are done by God, which proceed of mans malice; but because while God doth justly forsake men, these things doe happen unto them. So also Augustine; ludurare dicitur Deus, quem mollire noluerit: God is said to harden, whom he will not nullifie, & excacare dicitur quem illuminare nolverit: And he is said to blind him whom he will not iluminate. Gregorie also upon these words of the Lord to Moses▪ I will harden Pharaohs heart, thus writeth: Obdurare Deus per pos…iam dicitur, quando cor reprobum per gratiam non …: God is said by his justice to harden the heart, when he doth not by his grace mollifie a reprobate heart. So Thomas Aquinas: Excacatio & obduratio duo important, &c. The blinding and hardning of the heart implieth two things; one is the internall act of the minde, adhering unto evill, and being adverse from God; and so God is not the cause of the hardnesse of the heart: The other is the subtraction of grace, whereby it commeth to passe, that the …ind is not illuminate to see God, &c. and in this respect God is the cause of induration. This exposition also is true, but it expresseth not all that seemeth to be contained in this phrase, that God is said to harden Pharaohs heart.
QUEST. XXI. How God is said occasionaliter▪ by ministring the occasion which the wicked abuseth to harden the heart.
THere is then a sixt way of interpreting these words: God is said to harden mans heart occasionaliter ▪ by way of occasion, 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 sinne. 1. For as all things, as prosperity, adversity, life, death, fulnesse, want and whatsoever else doe worke together unto good to those that feare God, as the Apostle saith, Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent: so the wonders which God wrought in Egypt, served to confirme the Hebrewes in their faith, but Pharaoh through his owne malice was thereby hardned. 2. The things which the Lord doth, whereby the wicked take occasion to be hardned are of three sorts, either inwardly in the mind, as by stirring their affections, as of anger, feare, hope, desire, which they by their corruption turne unto evill: or else such things as are done about them, as admonitions, corrections, mercies, benefits, which they also ungratiously abuse; or they are things externall or without them, as the objects of pleasure, honour, and such like, whereby their hard heart is puffed up and swelleth. And all these things being good of themselves, they through the hardnesse of their heart pervert unto their destruction: as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures, 2. Pet. 3.16. And S. Paul sheweth, that sinne tooke occasion by the commandement, and wrought in him all manner of concupiscence, Rom. 7.8.3. Thus Pharaoh was hardned by occasion of Gods workes, the plagues and wonders which were shewed in Egypt: by the wonders, because he saw his Magitians could doe the like: by the plagues, because they touched not him, but happened without, they came not all at once but with some respite betweene, and because he saw that they continued not long, but were soone removed. 4. To this purpose Augustine, Vt tale cor haberet Pharaoh, quòd patientia D…o non m…vera…ur ad pietatem, propri… sunt vitii; quòd vero facta sunt ea, quibus cor suo …itio jam mal…gnum divinis jussionibus resisteret &c. dispensationis fuit divina: In that Pharaoh had such an heart, which 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 selfe did resist the commandement of God, it was of the divine dispensation: quaest. 18. i… Exod. This exposition also of Augustine may bee received; but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart.
QUEST. XXII. God … s…d to harden the heart as the event is taken for the cause.
THere is further a seventh exposition: for in the Scripture that is often taken for the cause of a thing▪ which is but the event of it a Chrysostome noteth upon these words, Ioh. 17. None of them perished but the child of perdition, that the Scriptures might be fulfilled: here the Scripture, Quae eventus sun… pro causa ponit: putteth that for the cause which was the event: for Iudas did not perish to that end that the Scripture should be fulfilled: but it so fell out, that the Scripture in Iudas perishing was fulfilled. Damascen giveth the like instance in the 51. Psalme, Against thee only have I sinned and done evill in thy sight, that thou maist be justified in thy sayings, and cleere when thou art judged. But David did not sinne to that end, that God might be justified, God had no need of his sinne to set forth his glory. So it fell out that God spared David ▪ and by his mercy overcame his sinne; yet hee sinned not to that end: like as when a man is at his worke, and one commeth and so he breaketh off, he should say my friend came to day to hinder my worke, whereas his friend had no such end in his comming. So Iacob said to his sonnes, Wherefore dealt yee so evill with me, as to tell the man, whether yee had yet a brother or no? Gen. 43.6. Iacobs sonnes in so telling intended no evill, or hurt to their father, but it so fell out. The wicked are said to hate their owne soules, and to procure unto themselves eternall death: whereas simply they hate not their soules, neither would be damned: but upon their committing of sinne it so falleth out that their soules perish by their meanes, as if they hated them: unruly patients that will not obey their Physitians, whereupon followeth death, are said …o seeke their owne death, and yet they desire to live: but upon their unruly and disordered behaviour, death followeth. So God is said to harden Pharaohs heart, by the like figurative speech, because the hardning of their heart ensueth upon the abuse of those things, which God intendeth not to that end, but they pervert them to their owne hurt. Ex Perer. All this may safely bee received, and acknowledged; and yet somewhat more is to be added, as shall afterward appeare.
QUEST. XXIII. How diversly in Scripture these termes of blinding and hardning are taken.
BUt by the way this word, to blind, to harden, though it signifie an action proceeding from him that hardneth, yet is it not alwayes so taken: therefore we shall find that foure wayes in Scripture, a thing is said to blinde and consequently to harden: 1. Giftes are said to blind the …es. Deut. 16. Not that they being a dead thing, can corrupt the judgement, but mans corrupt heart taketh occasion, and is thereby enticed to pervert justice. 2. The Devill is said to blinde the mindes of the wicked▪ …. Cor. 4.4. 3. The malice of a mans owne heart is said to blinde and harden, as Pharaoh hardned his owne heart. 4. God is said to blind the eyes, Esay 6.10. and to harden Pharaohs heart: gifts doe blinde occasionaliter, by way of occasion; the malice of mans heart blindeth merit…, by way of desert, and meritoriously, because it deserveth to be further blinded and hardned: the Devill blindeth incitando, by inciting and provoking unto sinne. And God as is before shewed, by withdrawing his grace and inflicting the punishment of induration upon them.
QUEST. XXIV. How divers wayes the Lord forsaketh those which are hardned.
FUrther, God is said to harden mans hart in his diverse leaving and forsaking of them. 1. Hee suffereth them to follow their owne lusts and desires, not giving them power or grace to restraine them, as Rom. 1 24. he gave them up to their hearts lusts. 2. He giveth them ease, abundance, prosperity, whereby they are intangled: therefore the Prophet prayeth, Give me not riches, lest I be full and forget thee: Prov. 3. 3. He denieth them the benefit, of wholsome corrections and afflictions, whereby they should learne to know themselves, as the Apostle saith, the Lord receiveth no child, whom hee doth not chastise. 4 God forbiddeth his servants to pray for such, and so they want the benefit of their prayers, as Ieremie is forbidden to pray for the people, chap. 7.16. 5. God in his justice depriveth them of such as should travell for their soules, and bring them unto God: as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them, Acts 13. 6. God taketh away from them the preaching and knowledge of his word, as the Lord threatneth by his Prophet Amos, to send upon them a famine, not of bread or water, but of hearing his word, Amos 8.11. 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers, as …ebobo… was by his young men. 8. And the more strongly to delude them, the Lord permitteth sometimes false Prophets to shew signes and wonders, … the Apostle saith of the false Prophet Antichrist, whose comming is by the working of Satan, with all power and signes, and lying wonders, 2. Thes. 2.9. 9. The Lord permitteth Satan to invade them, and to worke upon them at his pleasure: as the evill spirit was sent of the Lord upon Saul, and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes, whereby they should be defended against the assaults of Satan, as the Lord threatneth to doe to his unfruitfull vineyard: I will take away the hedge thereof and it shall be …aten up, I will breake downe the wall thereof, and it shall be troden downe. Isai. 5.4. 11. But the Lord doth not thus forsake any till they have first forsaken God: as Chrysostome saith: Quod autem Deus non derelinquat nos, nisi fuerit à nobis derelictus, apertè ostendit Isaias; That God forsaketh not us till wee have forsaken him, I say sheweth, chap. 59.2. Your iniquities have separated betweene you and your God. Ex Perer.
QUEST. XXV. God hardneth otherwise than by foreseeing.
BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius: there are three other which I will briefly set downe: first some thinke that this, (in that God is said to harden Pharaohs heart) is to be understood of Gods prescience, that he is said to harden it, because he foresaw it should be hardned by their owne malice. This seemeth sometime to be the opinion of Augustine: in that God is said to harden Pharaohs heart, Non ad operationem Dei, August. de pr… dest. lib. 1. cap. ….sed ad prascientiam pertinere monstratur: it is shewed to appertaine not to Gods operation or working, but to his prescience. But this cannot b… the meaning, for by this reason, whereas God foreseeth all the sinnes of men, which are committed in the world, God might be said himselfe, to kill, steale, doe wrong, because he foreseeth, that such things shall be done in the world.
QUEST. XXVI. Whether God may be said to doe those things which he disposeth of to a good end.
SEcondly, God may be said to harden Pharaohs heart, because he disposeth thereof, and directeth it to such an end, as he himselfe propounded: because thereby the Lord did take occasion to worke his miracles: as he saith to Moses, I have hardned Pharaohs heart, that I might worke these my miracles, Exod. 10.1. So as God ordained the end, he may be said also in some sort, to doe those things which helpe unto that end; as Act. 2.23. Christ is said to bee delivered by the determinate councell of God: yet was hee betrayed and delivered by Iudas: whose act is said in some respect, to be the Lords, because God disposed of it to effect and accomplish his glorious councell, in redeeming the world by the death of his Sonne. But neither can this be safely affirmed, that the Lord should bee said to doe those things, which hee ordereth and disposeth: for God so disposed of that spirituall combate which S. Paul found in his flesh, that it tended further to Gods glory and the manifestation of his power: as the Lord saith, My grace is sufficien… for thee, my power is made perfect through weakenesse: yet God was not the worker of that temptation, but the Apostle imputeth it to Satan, 2. Cor. 12.7. And like as in the creation God made light, but made not darkenesse, but onelyonly made a separation betweene the light and the darknesse, Gen. 14. Whereupon Augustine groundeth this distinction: Aliud fecit Deus & ordinavit, aliud non fecit sed ordinavit: August. in. Psa. …7.God m…d… s…me things and ordered them also: some things he made not, but ordered: as he giveth instance of the darknesse: so the workes of darknesse God cannot be said to have made, but only he disposeth and ordereth them.
QUEST. XXVII. God otherwise hardneth then as a generall mover of the heart.
THirdly, some referre that worke of God, which he sheweth in the hardning of the heart, to that generall power which he giveth unto the creature, in whom all things move, live, and have their being, Act. 17.28. So that the hardning of the heart as it is an action or worke, is of God; but as it is evill it proceedeth from man.Zuingl. de prov…d▪ cap. 5. So Zuinglius: Quatenus est Dei Creatoris, opus est, crimen non est; quantum autem hominis, crimen est, scelus est: As it is of God the Creator, it is a worke, it is no faule; but as it is of man, it is a fault, it is a sinne. The Master of the sentences hath the like saying: Actus mali in quantum actus …, boni sunt & à Deo authore: Evill acts as they are acts are good, and (proceed) of God the Author, lib. 2. distinct. 35.
But this solution doth not take away the doubt: for as God is the Creator, and so generall worker, hee only giveth power to move the heart: this moving being the generall action, is divided into two parts, for there are good motions, of the heart, and evill, the mollifying of the heart, and the hardning: in the good motions God concurreth two wayes, as a generall mover by his creating power, and as a particular directer by his regenerating grace: but in the other motions he only hath a stroke as a generall mover, in the particular action of hardning as it is evill hee concurreth not. Therefore according to that generall power the Lord is said only to be a mover, not an hardner of the heart. Some other way therefore yet must be found out, whereby the Lord is said to harden the heart.
QUEST. XXVIII. How the Lord is said indeed to harden the heart.
TO conclude then this question, of all these wayes before rehearsed, which are ten in all, I make choice of these three, which may fully satisfie every doubt, namely the third in the 17. quest. before, the fift in the 20. quest. and the sixt in the 21. The first is, that God is said to harden the heart, by leaving it to it selfe, and depriving it of his necessary grace, as God is said to have given over the unbeleeving Gentiles to their hearts lusts, Rom. 1.24. The second, that beside this, God causeth many things to be done, which are not in themselves causes of the hardning of the heart, yet the wicked take occasion thereby further to bee indurate and hardned: as S. Paul sheweth how the wicked abuse the patience and long suffering of God, thereby to be further hardned. Thirdly, God by his just judgement, Cum suum in malum, qu… ipse ultro ruit amplius ad finem usque impellit, doth force him to his owne hurt, whither hee runneth headlong himselfe, even unto the end: Iun. A…a…ys…n 7. cap. Exod. God as a just Judge, seeing a mans heart to bee bent upon wickednesse, doth as a just Judge, inflict upon him the spirituall punishment of induration. To this purpose Augustine handling that place, Rom. 1. how the Lord gave up the Gentiles to their owne lusts, useth this distinction: that some things there rehearsed are sinnes and no punishment, as the pride and vanity of their mindes,August. in Psal. 57. vers. 21. They were not thankefull but became vaine in their imagination: Some a punishment and no sinne, as eternall death which they were worthy of, vers. 31. the rest that came betweene, are both sinnes and punishments. By this distinction Augustine in another place answereth this objection of the Pelagians: God, say they, should not take such punishment of sinne, Vt peccator per vindictam plura committeret: August. lib. 1 de natur. grat. c. 23.That the sinners thereby commit more sinne: Augustine answereth to this effect: Sic ostendit ista esse peccata, ut etiam poenae fint peccatorum: he sheweth these so to be sinnes, as that they are also punishments of sinnes; as the Apostle there saith, vers. 27. Man with man wrought filthinesse and received to themselves such recompence of their error as was meet. So the meaning of Augustine is, that God did not send them upon the Gentiles, as they were sinnes, but they are to be considered as punishments of their sinnes, as God hath an hand therein.August. cont. Iulian. lib. 5. c. 3. Likewise, whereas Iulian the Pelagian objected, that Per patientiam divinam sunt, non per potentiam desideriis traditi: That they were delivered over to their lusts, not by the power but by the patience of God: Augustine to shew the contrarie giveth instance of that place, Ezech. 14.9. When it is said, If the Prophet be deceived I have deceived him: Patientia an potentia est? Is it the patience or the power of God that doth this? De lib. …bit. cap. 20.And concerning the hardning of Pharaohs heart Augustine concludeth thus: Deus ejus voluntatem proprio suo vito malam, in hoc peccatum judicio suo justo & occulto inclinavit: God did incline his will▪ being evill by it owne faul…, into this sinne, by his just, yet secret judgement: If God did incline it, he did more than suffer it, or minister the occasion only, whereby it was inclined. Hierome expresseth as much by this similitude: Vnus est solis calor, & secundùm essentias subjacentes, alia liquefacit, alia indurat; liquatur cera, induratur lutum: there is bu… one kinde of heate in the Sunne, and according to the matter which it worketh upon, some things it melteth, some things it hardneth; the wax is melted, the clay hardned. Origene also useth the same similitude,Orig …om. 2. … cant. and applieth it thus: Sic indurasse dicitur Deus cor Pharaoni…, quia cor ejus secundùm ea, quae cogitabat, luteum & limosum erat: So God (as the Sunne hardneth the clay) is said to have hardned Pharaohs heart, because his heart according to those things, which he thought, was earthly and muddy. And in another place he bringeth in this Simile:Peri…rch. lib. 3. cap. 1. Vt eodem opere pl…viae terra diligenter exculta affert bonos fructus, inculta tribulos: as by the same worke of the raine, the earth being well tilled bringeth forth good fruit, and the untilled thistles. Like as then the Sun hardneth the clay, the raine bringeth forth weedes, not of it selfe but by reason of the nature of the thing concurring, whereupon it worketh; so by the working of God, after a most secret and hid manner, the hearts of the wicked are hardned, but the cause thereof is in themselves. And thus much shall suffice of this question: see it handled before, 2. Doct. chap. 7. and chap. 8 quest. 12. and confut. 1.
4. Places of doctrine.
1. Doct. God overruleth mens affections.
Vers. 3. THe Lord gave the people favour in the sight of the Egyptians. Hereby wee learne, that God hath the ruling and turning of mens affections: he can worke them either to favour or disfavour: Piscat. So the Wiseman saith: As the rivers of waters, the Kings heart is in the hand of the Lord, …e t…neth it whither soever it pleaseth him, Prov 21.1. Like as the husband man maketh furrowes in his ground, and draweth the water which way it pleaseth him; and as the sternes man in the vessell doth move it which way he listeth: so can the Lord order and governe the streames of mens affections.
2. Doct. Godly men have their passions and affections.
Vers. 8. SO he went out from Pharaoh very angry. Even wise and godly men have their affections: it i… not as the Stoikes taught, that there is a vacuity and absence of them in wise and perfect men. They are not without affections, but they rule them by reason, and their reason is sanctified by grace. The Apostle saith, be angry, but sinne not, Ephes. 4.26. He alloweth to be angry, but not to sinne in anger: Christ the most perfect man that ever was, had his affections, as of anger, Marke 3.5. He looked round about him …gerly: of joy, Luk. 10.21. Iesus rejoyced in spirit: of sorrow, Matth. 26.38. My soule is heavy unto death; of love, as Ioh. 13.23. The disciple whom Iesus loved.
5. Places of confutation.
1. Confut. Against Purgatory.
BEfore in the third question where it is disputed what Angels God used in bringing the last plague of death of the first borne upon Egypt; Pererius sheweth the difference betweene the ministry of the Angels in this life, and in the next, falling to make mention of purgatory (for they cannot doe otherwise for ther lives, but upon every occasion broach their owne fansies) leaveth it as uncertaine and undiscussed, whether the good Angels or the bad should be ministers of purgatory: he thinketh not the bad, that they should exercise power over them, which in their life time did conquere the Devill; neither yet will hee have them to be the good: It is an unmeet thing, saith he, that they which shortly should become the fellowes and partakers of the blessed Angels in heaven, should bee punished by them: Perer. 1. disput. in cap. 11.
Contra. 1. Let any reasonable man judge, whether it be not like, that purgatory should be a meere fansie, where there is supposed to bee torments, and yet no tormentor. In that hee thinketh, that neither good Angels nor bad, are the ministers of those torments, I condescend to him: who then? not Christ I am sure, for he hath redeemed them; nor yet God himselfe, for the Apostle saith, Who shall lay any thing to the charge of Gods chosen? it is God that justifi…th, who shall condemne? Rom. 8.33.34. God hath justified them by faith in Christ, and being justified there is nothing further to be laid to their charge. If then there be no tormenter in purgatory, there is no torment in purgatory, and so purgatory fire is quite quenched and put out.
2. Beside this uncertainty, who should be the tormenters, there be other maine points not yet resolved of among them concerning purgatory: as of the place, where it is; of the fire, what it is, corporall or spirituall; of the time, how long it shall last, whether hundred yeeres or thousands; of the greatnesse of the paine, whether it exceed all the torments and punishments of this life. These articles are not yet defined and determined among them, as Bellarmine sheweth lib. de purgat. from chap. 6. to chap. 14. Therefore we will leave them to their uncertainties, and as they make question of the circumstances of purgatory: so we will not onelyonly make question of purgatory it selfe, but are most sure, that it is but an invention of their owne; for all they which dye in the Lord (that is, in the faith of Christ) are pronounced blessed, and to rest from their labours, and their workes follow them, Revel. 14.13. Here are three arguments against purgatory They which dye in the faith of Christ are blessed; but they which are in hell torments (for purgatory they make part of hell) are not blessed. They doe rest from their labours; but they which are in purgatory, are in labour and paine. Their workes follow them for their reward; but they which are tormented …nd punished are not rewarded: Therefore wee acknowledge no other purgatory but in this life, a perfect purgation of our sinnes in Christ, Heb. 12.3. and an imperfect, which is by the fiery probation of affliction: as S. Peter calleth it: Thinke it not strange concerning the fiery triall, which is among you to prove you, 1. Pet. 4.12.
2. Confut. Against the Manichees which reject the old Testament.
Vers. 10. BVt the Lord hardned Pharaohs heart. Hence the Manichees tooke occasion to utter their blasphemies against the God of the old Testament, and to reject the Scriptures themselves of the old Testament, as proceeding from a God that was a worker of evill, in hardning mens hearts. These Augustine confuteth at large, hom. 88. de tempore, shewing how God is said to harden the heart, without any touch of sinne: for thus he writeth, Non Pharaonem Dei violentia sed propria impietas obduravit: Not any violence from God but Pharaohs owne impiety did harden him. And these words, I will harden Pharaohs heart, he expoundeth thus; Cum abfuerit ei gratis mea, obduret illum nequitia sua: when my grace is from him, then his owne wickednesse shall harden him. 2. Then he doth illustrate it by this similitude; as the water is frozen, till the Sun shine upon it, then it resolveth, and so soone as the Sunne is departed, it is bound with cold againe: the Sun is not the cause of the freezing of the water, but the coldnesse of the water bindeth it selfe: so properly God causeth not the heart to be hardned, but by the absence of his grace it is hardned. 3. But if the question be asked, why the Lord suffereth any to be hardned; he maketh this answer: Aut illorum iniquitati qui obdurari merentur adscribendum aut ad inscru…abilia Dei judicia referendum, quae plerunque sunt occulta, nunquam autem injusta: This must …th…r be ascribed to their iniquity, which deserve to be hardned, or it must be referred to the judgements of God, which are often hid but never unjust. It sufficeth … to know and beleeve, as the Apostle saith, Rom. 9. Is there iniquity with God?
3. Confut. Against Pererius that thinketh none in this life to be without hope of grace and repentance.
NOw further whereas Pererius in the treatise of induration moveth this disputation, whether any man can be so hardned in this life, as that he become altogether impenitent and incorrigible, and without hope of grace; and resolveth upon the negative part, that none in this life are in such desperate state: it shall not be amisse, first, to examine his reasons, and then to confirme the truth.
1. He urgeth these and such like places, That God would have all men to be saved and come to the knowledge of the truth: And, I will not the death of a sinner. If mercy be offered to all, then the way is open for all to returne unto God.
Contra. 1. God indeed offereth himselfe unto all, and denieth not the externall meanes to any, if they had grace to apprehend them. The Gospell hath beene preached to all the world, and is many times to the impenitent and reprobate; so God offereth grace to all, but all will not receive it. Augustine hereof thus writeth:[August. de Corr…pt. & grat. cap. 13. Correctio medecinabiliter omnibus adhibenda est, etiam si salus aegrotantis sit incerta, &c. The wholesome medicine of admonition must be ministred to all, though the health of the sicke be uncertaine: that if he which is admonished belong to the predestinate, it is unto him a wholesome medecine; if he doe not, it is a penall torment. 2. The argument then followeth not; God calleth all to repentance, therefore all may have grace to repent:Ambros lib 3. de vocat. gentium, cap. …. The Scripture saith, many are called, but few are chosen. Ambrose saith, In aliis praevaluisse gratiam, in aliis re…iluisse natura…: That grace prevaileth in some, in others their obstinate nature resisteth.
2. So long as men are in this life, they are in the way, and are not deprived of all grace, nor utterly forsaken till they come into hell.
Contr. Everlasting punishment in hell is the end and execution of damnation, but men in this life may be in the state of damnation, and be utterly forsaken of Gods grace, as Saul and Iudas, and they whom the Apostle saith, God gave them over to a reprobate sense: Rom. 1.28.
3. If any had beene in this life wholly excluded from grace, Pharaoh of all other was most like; yet his state was not desperate, seeing he was in the same case with Nebuchadnezzar, who repented and confessed God.
Contr. 1. He reasoneth flatly against the Apostle, who propoundeth Pharaoh as a vessell of wrath prepared to destruction, Rom. 9. Now if there be hope for the vessels of wrath to come to grace, then there was hope for Pharaoh. The Apostle maketh these two distinct things, God hath mercy on whom he will, and whom he will he hardneth, Rom. 9.18. As God hardneth not those on whom he hath mercy, so neither sheweth he mercy on those whom he hardneth. 2. Nebachadnezzar and Pharaoh were most unlike, for the one had not so many wonders shewed, as had the other, neither so often dallied and made shew of repentance, as did the other: this sheweth their state to be most differing, for if Pharaoh had beene no more hardned than Nebuchadnezzar was, he would likewise have repented.
4. We are to despaire of none in this life, therefore it is possible for all to repent.
Contr. 1. Such as wee see and know commit a sinne unto death, which is the irremissible sinne against the holy Ghost (which I confesse is a rare thing now to be discerned) such wee may despaire of, because the Apostle forbiddeth us to pray for them, 1. Ioh. 5.16. And those for whom the Lord did forbid Ieremy to pray, chap. 7.16. what hope, I pray you, was there of them? 2. Though wee in charity are to hope the best, even of the greatest sinners, yet this followeth not, that all of them may have grace to repent: wee judge according to that we see: but the Lord seeth the heart and knoweth from the beginning who are his, and who are not.
But on the contrary side: that some in this life are so hard hearted that they cannot repent, and so are incorrigible and without hope of remission of sinnes, it is proved thus:
1. Sinne against the holy Ghost is irremissible, as our Saviour saith, He that blaspphemeth against the holy Ghost shall never have forgivenesse, Mark. 3.29. Therefore there are some in this life that cannot repent, neither can have their sinnes forgiven them. And because Bellarmine and Pererius, and the rest here answer, that the sinne against the holy Ghost is said to be irremissible, not because it cannot at all be forgiven, but because it is hardly forgiven: therefore to prevent this objection, that place of the Apostle is also urged: that it is impossible for such to be renued by repentance, Heb. 6.6. that which is impossible is not only hardly done, but not at all.
2. The foreknowledge and decree of God concerning the rejection of some is unchangeable and cannot be altered: but God hath foreseene some to be damned, and decreed them to bee rejected, as Iudas is called the childe of perdition, Ioh. 17. therefore it is not possible for such to come to repentance to be saved:Gregorius u… …itatur ca…s. 23. qu. 4. c. 21. therefore Gregory saith well, Qua non sunt praedestinata obtineri non possunt: Those things which God hath not predestinate cannot be obtained. But God hath not decreed repentance for them that are rejected and reprobate.
3. There is no hope of forgivenesse for that sinne for the which it is not lawfull to pray, but there is a sinne unto death, for the which we are forbidden to pray, 1. Ioh. 5.16. Ergo, &c. Pererius answer here is, that by sinne unto death is meant that sinne, wherein a man continueth unto death, and so dying therein he is not afterward to be prayed for. Contr. 1. It would follow by this reason, that no sinne of any is to bee prayed for while hee liveth, for how doth any know whether a man may continue in a sinne till his dying day? 2. The Apostle speaketh of such sinnes, which a man seeth his brother to sinne: now sinnes are onelyonly seene to be done in this life: neither is a mans repentance knowne which God may give him in his very passage out of the world. 3. Let them shew us any place, in all the Scriptures, that authorizeth prayer for the dead if they can: wherefore they are not to give a sense of Scripture that cannot be warranted by Scripture. 4. The Apostle therefore calleth it a sinne unto death; for the which there is no forgivenesse, and so is there no sinne but blasphemy against the holy Spirit. And thus Ambrose expoundeth it, Non potest ibi exoratio esse veniae, ubi sacrilegis est plenitudo: there can be no intreating of pardon, where there is fulnesse of Sacrilege.
4. Where there can bee no repentance, there can be no remission of sinnes: but some have such hard hearts that they cannot repent, Rom. 2.4. therefore the sinnes of such are irremissible.
5. Hereunto may be added the testimonies of Cyprian: Non posse in Ecclesia ei remitti, qui in Deum deliquerit; that he can find no forgivenesse in the Church that sinneth against God, lib. 3. de Quirinum cap. 28. Of Ambrose: Cassa erat prodit…ris poenitentia, qui peccavit in spiritum sanctum: The betrayers repentance was in vaine, having sinned against the spirit of God in Luc. 22. Of Hierome: Nihil ita repugnat Deo qu…m cor impoenitens; solum crim…n est, quod veniam consequi non potest: Nothing is so against God, as an impenitent heart: it is the only sinne that cannot attaine pardon.
6. Places of morall use.
1. Obs. By the suddennesse of Gods judgements we are taught to watch.
Vers. 6. ABout midnight will I goe forth into the middest of Egypt. God smiteth the Egyptians at midnight, when they were most secure: and the Apostle sheweth that the comming of Christ should be sudden, even like the comming of a theefe in the night, 1. Thess. 5.2. And therefore this doth admonish us alwayes to be watchfull, as our Saviour said to his Apostles: These things that I say unto you, I say unto all men, Watch, Mark. 13.37. Ferus.
2. Obs. To be zealous in Gods cause.
Vers. 8. SO hee went from Pharaoh very angry. God would have us to be zealous in his cause, and not to doe the worke of God negligently: Simler. The Wiseman saith, that hee which is slothfull in his worke, is the brother of him that is a great waster, Prov. 18.9. And the Lord threatneth the Laodicean… because they were luke warme, to spue them out of his mouth, Revel. 3.
3. Obs. The heart of the wicked is hardened to set forth Gods glory.
Vers. 9. PHaraoh shall not heare you, that my wonders may be multiplied. God hardeneth the heart of the reprobate, that his glory thereby might be the more set forth, as the Apostle saith, Rom. 9.17. For this same purpose have I stirred thee up, that I might shew my power in thee, and that my name might bee declared through all the earth. Genevens.
4. Obs. God foresheweth his servants of their troubles that they should not be offended.
Vers. 10. ANd he suffered not the children of Israel to goe. Like as the Lord had foretold unto Moses so it commeth to passe: and this the Lord did, that Moses being forewarned before, should not be offended, to see the malicious obstinacy of Pharaoh. So our Saviour saith unto his Apostles, These things have I said unto you that you should not be offended, Ioh. 16.1. The Lord acquainteth his servants with … troubles and afflictions aforehand, that when they come they should be prepared for them.