Chapter 7 of 40

7:1The God of Pharao. The name of God, which essentially is proper only to the three Divine Persons of the B. Trinity, and incommunicable to any creature (Sap. 14) is nevertheless by similitude attributed in holy Scriptures to other persons. As (Exod. 22. v. 8) Judges, or Princes, are called gods, for the eminent authority and power which they have from God. So Moyses was constituted the Judge and God of Pharao, not only to punish him for his obstinacy, and finally to compel him to dismiss the Israelites out of Egypt, but also to terrify him so in the mean time, that he being otherwise a mighty king, and extremely and often afflicted by Moyses, yet durst never lay violent hands upon him, lest himself and all his nation should presently have been destroyed. As St. Hilary (l. 7. de Trinitate) and St. Gregory (hom. 8. in Ezech.) note upon this place. Likewise Priests are called gods (Exod. 22. v. 28) for their sacred function, pertaining to Religion and Service of God. Prophets also are called videntes, Seers (1. Reg. 9) because by participation of divine knowledge, they see sometimes the secrets of other men's hearts, things supernatural, and future contingent, though properly and naturally only God Almighty is Scrutator cordis, the searcher of the heart, and knoweth all things (Sap. 1). Again St. Peter saith (2. Epist. c. 1) that just men are made partakers of divine nature. Which is rather more than to participate in name. All which titles rightly pertained to Moyses, being in life Holy, in knowledge a Prophet, in function a Priest, and in power a Prince. In the same sense of participation Saints are called our Mediators, Advocates, Redeemers, Deliverers, and the like.The God of Pharao. The name of God, which essentially is proper only to the three Diuine Persons of the B. Trinitie, and incommunicable to anie creature (Sap. 14.) is neuertheles by similitude attributed in holie Scriptures to other persons. As (Exod. 22. v. 8.) Iudges, or Princes, are called goddes, for the eminent authoritie and power which they haue from God. So Moyses was constituted the Iudge and God of Pharao, not only to punish him for his obstinacie, and finally to compel him to dismisse the Israelites out of Ægypt, but also to terrifie him so in the meane time, that he being otherwise a mightie king, and extremely and often afflicted by Moyses, yet durst neuer lay violent hands vpon him, lest himself and al his nation should presently haue bene destroyed. As S. Hilarie (li. 7. de Trinitate) & S. Gregorie (ho. 8. in Ezech.) note vpon this place. Likewise Priests are called goddes (Exod. 22. v. 28.) for their sacred function, pertaining to Religion and Seruice of God. Prophets also are called videntes, Seers (1. Reg. 9.) because by participation of diuine knowledge, they see sometimes the secretes of other mens harts, things supernatural, and future contingent, though properly and naturally onlie God Almightie is Scrutator cordis, the searcher of the hart, and knoweth al things (Sap. 1.) Againe S. Peter saith (2. Epist. c. 1.) that iust men are made partakers of diuine nature. Which is rather more then to participate in name. Al which titles rightly pertained to Moyses, being in life Holie, in knowledge a Prophet, in function a Priest, and in power a Prince. In the same sense of participation Saintes are called our Mediators, Aduocates, Redemers, Deliuerers, and the like. > ⟦margin notes⟧ The name of God attributed to men. — Iudges called goddes. — Moyses the God of Pharao. — Priests called goddes. — Other titles of God geuen to men. — Moyses a Prophet, Priest, and Prince. — Psal. 98. v. 6.

7:3I will indurate. According to our purpose mentioned in the Annotations upon the 9. chap. to the Romans, we shall here recite the sum of St. Augustine's doctrine (Ser. 88. de tempore) touching the hard question: How God did indurate Pharao's heart. And withal we shall briefly explicate, according to the doctrine of the same, and other most learned Fathers of the Church, the true sense of this and like places, by which Zwinglius, Calvin, Beza, and other Sectaries, would prove that God not only permitteth, but also commandeth, inclineth, enforceth, and compelleth men to do that which is sin: yea that God is the author, internal mover, and enforcer, that man transgresseth; though they deny that God sinneth, or is cause of the malice of sin. For example, Zwinglius (Ser. de providentia Dei, c. 5) saith: Numen ipsum auctor est eius, quod nobis est iniustitia, illi vero nullatenus est. The divine power it self is author of that thing, which to us is injustice, but to him in no wise is. And a little after, Cum igitur Angelum transgressorem facit, et hominem, ipse tamen transgressor non constituitur. When therefore God maketh Angel, and man transgressor, yet himself is not made a transgressor. Cha. 6. Vnum igitur atque idem facinus, puta adulterium aut homicidium, quantum Dei est auctoris, motoris, impulsoris, opus est, crimen non est: quantum hominis est, crimen ac scelus est. Therefore the self same act, as adultery or manslaughter, as it is of God the author, mover, enforcer, is a work, is not a crime: but as it is of man, is a crime, and a wicked act. Calvin (l. 8. Instit. c. 17. para. 11) affirmeth that the devil, and the whole band of the wicked can not conceive, nor endeavour, nor do any mischief, nisi quantum Deus permiserit, imo nisi quantum ille mandarit. But so far as God permitteth (which all Catholics firmly believe) nay but so far as he commandeth: which all Catholics abhor and detest. Likewise (l. 2. c. 4. para. 4) alleging God's words, saying he had aggravated, and hardened Pharao's heart, affirmeth, that which God did more, besides not mollifying his heart, was, quod obstinatione pectus eius obfirmandum Satanæ mandavit, that he committed his heart to Satan to be obdurated with obstinacy: making God the author, and Satan only the minister of hardening Pharao's heart. Beza following this race (in Respon. ad Castallionem, Aphorismo 22) saith, God so worketh by evil instruments, that he doth not only suffer them to work, nor only moderateth the event, sed etiam vt excitet, impellat, moueat, regat, atque adeo (quod omnium est maximum) etiam creet, vt per illa agat quod constituit: but also stirreth them up, driveth them forward, moveth them, ruleth them, and (which is most of all) even createth them, that by them he may work that which he appointed. All which (saith he) God doth rightly, and without any injustice. So indeed these men say, when they are pressed with the blasphemous absurdity, that they make God author and cause of sin, which necessarily and evidently followeth of their doctrine. For by the very light of nature it is clear, that the commander or enforcer is author of that evil which an other doth, by his commandement or enforcement, and by all law of nature and nations, divine and human, is condemned as culpable and guilty of the fault, which the other committeth: but these ministers say (in the places above cited) God commandeth, enforceth, and worketh all that a sinner doth. Ergo, God by this doctrine must be author, culpable, and guilty of sin. Which is so blasphemous, and horrible to Christian ears, that they dare not say it in express terms. Seeing then God is said to have indurated Pharao's heart, and all confess that induration of heart is a most grievous sin, the controversy is: Whether God commanded, enforced, and wrought the induration in Pharao's heart, or only permitted it? or what else God did to Pharao, whereby his heart was indurate; and finally by whom it was properly indurate, by God, or by Pharao himself? All which St. Augustine explicateth, laying first this ground (which every one is faithfully and firmly to believe) that God never forsaketh any man, before he be first forsaken by the same man: yea God also long expecteth, that a sinner which much and often offendeth, convert and live. But when the sinner abideth long in his wickedness, of the multitude of sins riseth desperation, of desperation is engendered obduration. For when the impious is come to the depth of sins, he contemneth. Obduration therefore cometh not of God's power compelling, but is engendered by God's remissness or indulgence, and so not divine power, but divine patience did harden Pharao's heart. How often soever therefore our Lord saith: I will indurate the heart of Pharao, he would nothing else to be understood, but I will suspend my plagues and punishments, whereby I will permit him through mine indulgence to be obdurate against me. Perhaps some will ask, why did God by sparing him let him be indurate? why did God take from him his wholesome punishment? I answer securely: this was done, because Pharao, for the huge heap of his sins, deserved not as a child to be corrected unto amendment, but as an enemy was suffered to be indurate. For of them, whom God's mercy suffereth not to be indurate, it is written: God scourgeth every child whom he receiveth. And in an other place: Whom I love I correct and chastise. Again: Whom God loveth he chastiseth. Let no man therefore with Pagans and Manichees presume to reprehend or blame God's justice, but certainly believe, that not God's violence made Pharao indurate, but his own wickedness, and his untamed pride against God's precepts. Again, what else is it to say, I will indurate his heart, but when my grace is absent from him, his own wickedness will obdurate him? To know this by example: water is congealed with vehement cold; but the heat of the sun coming upon it, is resolved, and the sun departing, it freezeth again. In like manner by the laziness of sinners, charity waxeth cold, and they are hardened as ice: but when the heat of God's mercy cometh upon them, they are again softened. So Pharao without pity or compassion afflicting the Hebrews, became as hard as ice, but God's hand touching him with afflictions, he made humble supplication, that Moyses and Aaron would pray to God for him, promising what they demanded: again, when the plagues were removed, he was more indurate against God and his people, than before. Whereby we see, God's gentleness, indulgence, and sparing of Pharao, not his rigour, not his will or set purpose, but his permission, and Pharao's own wilful malice hardened his heart, and brought him to obstinate contempt of God's commandements. And therefore God did only indurate him, in that common phrase of speaking, as a father, or a master having brought up his child or servant delicately, and not sufficiently punished his frequent faults, whereby he becometh worse and worse, desperate and obdurate, at last the father or master saith: I have made thee thus bad as thou art, by sparing thee and suffering thee to have thine own pleasure, have nourished thy perverseness, and carelessness: yet he saith not this, as though by his will and intention, but by his goodness and gentleness the man became so wicked. It may here be demanded again; why did not our Lord so mercifully punish Pharao, as wholly to reclaim him, for it seemeth that had been greatest mercy; and God dealeth so with some, why doth he not with all, that all might be saved? First it is most justly and rightly ascribed to their iniquity, which deserve to be indurate: again why this sinner is reclaimed, and not an other of the same ill deserts, is to be referred to God's inscrutable judgements, which are often secret, never unjust. Let it therefore suffice piously and humbly to believe, that as Moyses testifieth, God is faithful and without any iniquity, just and right: and as the royal Prophet also professeth, Thou art not a God that wilt iniquity, and as the Apostle teacheth, there is no iniquity with God. By all which and some more to the same effect (which we omit) St. Augustine concludeth again, that properly Pharao hardened his own heart, God only by bestowing benefits upon him, which he abused, and not plaguing him so much, as he deserved, but letting him live, and reign, and persecute the Church for the time, until he and all his army were in the midst of the sea. Whither (as the same learned father noteth, ser. 89) their own desperate boldness drew them, vain fury through their own madness provoking them to go so far, where God not working, but only ceasing to continue his miracle, the waters returning to their own nature, and meeting together involved and drowned them all. Other like expositions the same learned father hath in other places. As, q. 18. super Exodum, he teacheth that Pharao being already so wicked through his own fault, other things were done to him and his people, which partly were to the correction of others, and might have been to his, but he abusing all, became worse and worse, by God's suffering and dispensation, not only for his just, but evidently just punishment. (L. 5. cont. Iulian. c. 3) touching the ground of temptation he alleageth the Apostle saying: Every one is tempted of his own concupiscence, abstracted and allured: but touching one kind of God's punishing some, that are overwhelmed in obstinate sins, he alleageth the saying of an other Apostle: God hath delivered them into passions of ignominy, and into a reprobate sense, to do those things that are not convenient, for God delivereth them (saith he) conveniently: that the same sins are made both punishments of sins past, and are deserts of punishments to come. Yet he maketh not the wills evil, but useth the evil as he will, who can not will any thing unjustly. Again, q. 24. it appeareth (saith he) that the causes of induration of Pharao's heart, were not only for that his Enchanters did like things (to those which Moyses and Aaron did) but the very patience of God, by which he spared him. God's patience according to men's hearts is profitable to some to repentance, to some unprofitable to resist God, and persist in evil: yet not of it self unprofitable, but through the evil heart. Briefly. q. 36. I have hardened Pharao's heart, that is, I have been patient over him and his servants. Epist. 105. God doth not indurate by imparting malice, but by not imparting mercy (or grace.) L. de Prædest. et Grat. c. 4. God is said to indurate him, whom he will not mollify. So, to make him blind whom he will not illuminate. So also to repel him, whom he will not call. And c. 6. what is that to say: I will indurate his heart, but I will not mollify it? cap. 14. it ought to have availed Pharao to salvation, that God's patience deferring his just and deserved punishment, multiplied upon him frequent stripes of miracles, or miraculous punishments. Cap. 15. Did not Nabuchodonosor repent being punished after innumerable impieties, and recovered the kingdom which he had lost? But Pharao by punishment became more obdurate, and perished. Both were men, both kings, both persecutors of God's people, both gently admonished by punishments. What then made their ends diverse, but that the one feeling God's hand mourned in remembrance of his own iniquity, the other by his free will fought against God's most merciful verity? Neither is this the doctrine of St. Augustine alone, but of other Doctors also. Origen (l. 3. Periarch. c. de Libert. arbitrij) saith, the Scripture sheweth manifestly, that Pharao was indurate by his own will. For so God said to him: Thou wouldest not: If thou wilt not dismiss Israel. St. Basil (Orat. quod Deus non sit auctor malorum) saith, God beginning with less scourges, proceeded with greater and greater to plague Pharao, but did not mollify him being obstinate, neither yet did punish him with death, until he drowned himself, when he presumed through pride, to pass the same way, by which the just went, supposing the red sea would be passable to him, as it was to the people of God. St. Chrysostom (hom. 67. in John) God is said in holy Scripture to have indurate some, and delivered some into reprobate sense, not for that these things are done by God (coming indeed of man's own proper malice) but because God justly leaving men, these things happen to them. And (in cap. 1. Rom.) He delivered (into reprobate sense) is nothing else, but he permitted. St. John Damascene (l. 4. c. 20. de fide orthodoxa) it is the manner of holy Scripture to call the permission of God his act. As, He hath given them the spirit of compunction; eyes, that they may not see: and ears that they may not hear, and the like; all which are to be understood not as proceeding of God's action, but as of God's permission, to wit, for man's free power of working. St. Jerome (Epist. 150. resp. ad q. 10) Not God's patience is to be accused, but their hardness who abuse God's goodness to their own perdition. Theodoret (q. 17. in Exod.) it is to be noted, that if Pharao had been evil by nature, he had never changed his mind. And (after diverse mutations recited, how sometimes he would dismiss Israel, other times he would not) all these (saith he) Moyses recorded to teach us, that neither Pharao was of perverse nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly sheweth free will of the mind. St. Gregory (l. 11. c. 8. Moral.) God is said to indurate by his justice, when he doth not mollify a reprobate heart. And (l. 31. c. 11.) Our Lord is said to have indurated Pharao's heart, not that he brought the hardness it self, but for that his deserts so requiring, he did not mollify it, with sensibility of fear infused from above. St. Isidore (l. 2. c. 19. de summo bono.) Sin is permitted for punishment of sin, when a sinner, for his desert forsaken of God, goeth into an other worse sin. Finally conference of holy Scriptures, as in other hard places, so in this, giveth light for better understanding thereof. For diverse places do not only shew that in all these resistance, mutations of mind, and obstinacy of heart, Pharao was never deprived of free will, as the Doctors before cited do note, but also expressly attribute the act of induration to himself. Cha. 8. v. 15. Pharao seeing that rest was given, he hardened his own heart. V. 32. where the latin readeth in the passive voice, ingrauatum est cor Pharaonis, Pharao's heart was hardened, which is more obscure, the Hebrew saith actively, and the protestants so translate, Pharao hardened his heart this time also. Likewise cha. 9. v. 7. the Hebrew saith, Pharao's heart hardened it self. Also v. 35. He hardened his own heart, he and his servants. Cha. 13. v. 15. When Pharao had indurated himself. And, 1. Reg. 6. v. 6. Why do you harden your hearts, as Egypt and Pharao hardened their heart? All which are reconciled with the other texts, that say God indurated Pharao's heart, understanding that phrase in like sense to this. (cha. 15. v. 4.) God hath cast Pharao his chariots, and his army into the sea. Where God only permitted, and no way forced Pharao and his army, to follow the Hebrews between the walls of water. As before is here noted out of St. Basil, and St. Augustine, and the text it self maketh it evident. Again many other places confirm, that not God, but the sinner's own wilfulness, is the proper cause of his sin. Job. 24. v. 23. God hath given him place for penance, and he abuseth it unto pride. Eccle. 8. v. 11. Because sentence is not quickly pronounced against the evil, the children of men commit evils without all fear. Osee. 13. v. 9. Perdition is thine, O Israel, only in me thy help. Rom. 2. v. 4. The benignity of God bringeth thee to penance: but according to thy hardness, and impenitent heart, thou heapest to thy self wrath. Ephes. 4. v. 19. Gentiles have given up themselves to impudicity (or wantonness.) And many like places shew, that God is not the mover, author, nor forcer of any thing, as it is sin: but man himself is the author by wilfully consenting to temptations of the devil, the flesh, and the world, and by abusing God's benefits, and resisting his grace.I wil indurate. According to our purpose mentioned in the Annotations vpon the 9. chap. to the Romanes, we shal here recite the summe of S. Augustins doctrine (Ser. 88. de tempore) touching the hard question: How God did indurate Pharaos hart. And withal we shal briefly explicate, according to the doctrine of the same, & other most learned Fathers of the Church, the true sense of this and like places, by which Zuinglius, Caluin, Beza, and other Sectaries, would proue that God not only permitteth, but also commandeth, inclineth, enforceth, and compelleth men to do that which is sinne: yea that God is the author, internal mouer, & enforcer, that man transgresseth; though they denie that God sinneth, or is cause of the malice of sinne. For example, Zuinglius (Ser. de prouidentia Dei, ca. 5.) saith: Numen ipsum auctor est eius, quod nobis est iniustitia, illi vero nullatenus est. The diuine power it self is author of that thing, which to vs is iniustice, but to him in no wise is. And a litle after, Cum igitur Angelum transgressorem facit, & hominem, ipse tamen transgressor non constituitur. When therfore God maketh Angel, and man transgressor, yet himself is not made a transgressor. Cha. 6. Vnum igitur atque idem facinus, puta adulterium aut homicidium, quantum Dei est auctoris, motoris, impulsoris, opus est, crimen non est: quantum hominis est, crimen ac scelus est. Therfore the self same act, as adulterie or manslaughter, as it is of God the author, mouer, enforcer, is a worke, is not a crime: but as it is of man, is a crime, & a wicked act. Caluin (li. 8. Instit. c. 17. para. 11.) affirmeth that the deuil, & the whole band of the wicked can not conceiue, nor endeauour, nor doe anie mischief, nisi quantum Deus permiserit, imo nisi quantum ille mandarit. But so far as God permitteth (which al Catholiques firmly beleeue) nay but so far as he commandeth: which al Catholiques abhorre and detest. Likewise (li. 2. c. 4. para. 4.) alleaging Gods wordes, saying he had aggrauated, and hardened Pharaos hart, affirmeth, that which God did more, besides not mollifying his hart, was, quod obstinatione pectus eius obfirmandum Satanæ mandauit, that he committed his hart to Satan to be obdurated with obstinacie: making God the author, and Satan only the minister of hardening Pharaos hart. Beza following this race (in Respon. ad Castallionem, Aphorismo 22.) saith, God so worketh by euil instruments, that he doth not only suffer them to worke, nor only moderateth the euent, sed etiam vt excitet, impellat, moueat, regat, atque adeo (quod omnium est maximum) etiam creet, vt per illa agat quod constituit: but also stirreth them vp, driueth them forward, moueth them, ruleth them, and (which is most of al) euen createth them, that by them he may worke that which he appointed. Al which (saith he) God doth rightly, and without any iniustice. So indeed these men say, when they are pressed with the blasphemous absurditie, that they make God author and cause of sinne, which necessarily and euidently followeth of their doctrine. For by the very light of nature it is cleare, that the commander or enforcer is author of that euil which an other doth, by his commandement or enforcement, and by al law of nature and nations, diuine and human, is condemned as culpable and guiltie of the fault, which the other committeth: but these ministers say (in the places aboue cited) God commandeth, enforceth, and worketh al that a sinner doth. Ergo, God by this doctrine must be author, culpable, and guiltie of sinne. Which is so blasphemous, and horrible to Christian eares, that they dare not say it in expresse termes. > ⟦margin notes⟧ Protestants hold God to be the cause that men do sinne, yet not the cause of sinne. — Zuinglius doctrine. — Caluins doctrine. — Bezas doctrine. — By their doctrine it necessarily followeth, that God should be author of sinne. Seing then God is said to haue indurated Pharaos hart, and al confesse that induration of hart is a most greuous sinne, the controuersie is: Whether God commanded, inforced, and wrought the induration in Pharaos hart, or only permitted it? or what els God did to Pharao, wherby his hart was indurate; and finally by whom it was properly indurate, by God, or by Pharao himself? Al which S. Augustin explicateth, laying first this ground (which euery one is faithfully and firmly to beleeue) that God neuer forsaketh any man, before he be first forsaken by the same man: yea God also long expecteth, that a sinner which much and often offendeth, conuert and liue. But when the sinner abideth long in his wickednes, of the multitude of sinnes riseth desperation, of desperation is ingendred obduration. For when the impious is comen to the depth of sinnes, he contemneth. Obduration therfore commeth not of Gods power compelling, but is ingendred by Gods remisnes or indulgence, and so not diuine power, but diuine patience did harden Pharaos hart. How often soeuer therfore our Lord saith: I wil indurate the hart of Pharao, he would nothing els to be vnderstood, but I wil suspend my plagues and punishments, wherby I wil permit him through mine indulgence to be obdurate against me. Perhaps some wil aske, why did God by sparing him let him be indurate? why did God take from him his wholsome punishment? I answer securely: this was done, because Pharao, for the huge heape of his sinnes, deserued not as a child to be corrected vnto amendment, but as an enemie was suffered to be indurate. For of them, whom Gods mercie suffereth not to be indurate, it is written: God scourgeth euerie child whom he receiueth. And in an other place: Whom I loue I correct and chastise. Againe: Whom God loueth he chastiseth. Let no man therfore with Paganes and Manichees presume to reprehend or blame Gods iustice, but certainly beleeue, that not Gods violence made Pharao indurate, but his owne wickednes, and his vntamed pride against Gods precepts. Againe, what els is it to say, I wil indurate his hart, but when my grace is absent from him, his owne wickednes wil obdurate him? > ⟦margin notes⟧ The state of the controuersie. — S. Augustins doctrine, ser. 88. de temp. — God forsaketh not, til he be forsaken. — Eze. 33. — Pro. 18. — God by not punishing permitted Pharao to indurate himself. — And that for his former sinnes. — Heb. 12. — Apoc. 3. — Prov. 8. — In absence of grace sinne obdurateth. To know this by example: water is congeled with vehement cold; but the heate of the sunne comming vpon it, is resolued, and the sunne departing, it freezeth againe. In like maner by the lasines of sinners, charitie waxeth cold, & they are hardned as yse: but when the heate of Gods mercie commeth vpon them, they are againe softened. So Pharao without pittie or compassion afflicting the Hebrewes, became as hard as yse, but Gods hand touching him with afflictions, he made humble supplication, that Moyses and Aaron would pray to God for him, promising what they demanded: againe, when the plagues were remoued, he was more indurate against God and his people, then before. Wherby we see, Gods gentlenes, indulgence, and sparing of Pharao, not his rigour, not his wil or set purpose, but his permission, and Pharaos owne wilful malice hardned his hart, and brought him to obstinate contempt of Gods commandements. And therfore God did only indurate him, in that common phrase of speaking, as a father, or a master hauing brought vp his child or seruant delicately, and not sufficiently punished his frequent faultes, wherby he becometh worse and worse, desperate and obdurate, at last the father or master saieth: I haue made thee thus bad as thou art, by sparing thee and suffering thee to haue thine owne pleasure, haue nourished thy peruersenes, and carelesnes: yet he saieth not this, as though by his wil and intention, but by his goodnes and gentlenes the man became so wicked. It may here be demanded againe; why did not our Lord so mercifully punish Pharao, as wholy to reclaime him, for it semeth that had bene greatest mercie; and God dealeth so with some, why doth he not with al, that al might be saued? First it is most iustly and rightly ascribed to their iniquitie, which deserue to be indurate: againe why this sinner is reclaimed, and not an other of the same il deserts, is to be referred to Gods inscrutable iudgements, which are often secrete, neuer vniust. Let it therfore suffice piously and humbly to beleeue, that as Moyses testifieth, God is faithful and without anie iniquitie, iust and right: and as the royal Prophet also professeth, Thou art not a God that wilt iniquitie, and as the Apostle teacheth, there is no iniquitie with God. By al which and some more to the same effect (which we omit) S. Augustin concludeth againe, that properly Pharao hardned his owne hart, God only by bestowing benefites vpon him, which he abused, and not plaguing him so much, as he deserued, but letting him liue, and reigne, and persecute the Church for the time, vntil he and al his armie were in the middes of the sea. Whither (as the same learned father noteth, ser. 89.) their owne desperate boldnes drew them, vaine furie through their owne madnes prouoking them to goe so far, where God not working, but only ceasing to continue his miracle, the waters returning to their owne nature, and meeting togither inuolued and drowned them al. > ⟦margin notes⟧ Gods grace in the obstinate, like the heate of the sunne in cold water. — As a father for not punishing is said to spoile, so God to indurate. — Al the wicked may iustly be damned: but some are iustified & saued. — God neuer willeth but only suffereth sinne. — Deut. 32. — Psal. 5. — Rom. 9. — Pharao abusing Gods benefites hardned his owne hart. — And wilfully perished. Other like expositions the same learned father hath in other places. As, q. 18. super Exodum, he teacheth that Pharao being already so wicked through his owne fault, other things were done to him and his people, which partly were to the correction of others, and might haue bene to his, but he abusing al, became worse & worse, by Gods suffering and dispensation, not only for his iust, but euidently iust punishment. (Li. 5. cont. Iulian. c. 3.) touching the ground of tentation he alleageth the Apostle saying: Euery one is tempted of his owne concupiscence, abstracted and allured: but touching one kind of Gods punishing some, that are ouerwhelmed in obstinate sinnes, he alleageth the saying of an other Apostle: God hath deliuered them into passions of ignominie, and into a reprobate sense, to do those things that are not conuenient, for God deliuereth them (saith he) conueniently: that the same sinnes are made both punishments of sinnes past, and are deserts of punishments to come. Yet he maketh not the wils euil, but vseth the euil as he wil, who can not wil any thing vniustly. Againe, q. 24. it appeareth (saith he) that the causes of induration of Pharaos hart, were not only for that his Enchanters did like things (to those which Moyses and Aaron did) but the very patience of God, by which he spared him. Gods patience according to mens harts is profitable to some to repentance, to some vnprofitable to resist God, & persist in euil: yet not of it self vnprofitable, but through the euil hart. > ⟦margin notes⟧ Other places of S. Augustin. — Iaco. 1. — Gods iustice made euident when sinnes are more notorious. — Rom. 5. — Gods patience of it self profitable, by euil harts made vnprofitable. Briefly. q. 36. I haue hardned Pharaos hart, that is, I haue bene patient ouer him and his seruants. Epist. 105. God doth not indurate by imparting malice, but by not imparting mercie (or grace.) Li. de Prædest. & Grat. c. 4. God is said to indurate him, whom he wil not mollifie. So, to make him blind whom he wil not illuminate. So also to repel him, whom he wil not cal. And c. 6. what is that to say: I wil indurate his hart, but I wil not mollifie it? cap. 14. it ought to haue auailed Pharao to saluation, that Gods patience deferring his iust and deserued punishment, multiplied vpon him frequent stripes of miracles, or miraculous punishments. Cap 15. Did not Nabuchodonosor repent being punished after innumerable impieties, and recouered the kingdom which he had lost? But Pharao by punishment became more obdurate, and perished. Both were men, both kings, both persecutors of Gods people, both gently admonished by punishments. What then made their endes diuerse, but that the one feeling Gods hand mourned in remembrance of his owne iniquitie, the other by his free wil fought against Gods most merciful veritie? > ⟦margin notes⟧ Not doing called sometimes doing the contrarie. — Miraculorum verbera crebra densabat. — Free wil the cause of diuerse ends in Pharao and Nabucodonosor. Neither is this the doctrine of S. Augustin alone, but of other Doctors also. Origen (li. 3. Periarch. c. de Libert. arbitrij) saith, the Scripture sheweth manifestly, that Pharao was indurate by his owne wil. For so God said to him: Thou wouldest not: If thou wilt not dismisse Israel. > ⟦margin notes⟧ Other ancient Doctors teach the same. — Origen. — Exo. 4. 8. S. Basil (Orat. quod Deus non sit auctor malorum) saith, God beginning with lesse scourges, proceeded with greater and greater to plague Pharao, but did not mollifie him being obstinate, neither yet did punish him with death, vntil he drowned himself, when he presumed through pride, to passe the same way, by which the iust went, supposing the redde sea would be passable to him, as it was to the people of God. S. Chrysostom (ho. 67. in Ioan.) God is said in holie Scripture to haue indurate some, and deliuered some into reprobate sense, not for that these things are done by God (comming in deede of mans owne proper malice) but because God iustly leauing men, these things happen to them. And (in cap. 1. Rom.) He deliuered (into reprobate sense) is nothing els, but he permitted. S. Damascen (li. 4. ca. 20. de fide orthodoxa.) it is the maner of holie Scripture to cal the permission of God his act. As, He hath geuen them the spirit of compunction; eyes, that they may not see: and eares that they may not heare, and the like; al which are to be vnderstood not as proceeding of Gods action, but as of Gods permission, to wit, for mans free power of working. S. Hierom. (Epist. 150. resp. ad q. 10.) Not Gods patience is to be accused, but their hardnes who abuse Gods goodnes to their owne perdition. Theodoret. (q. 17. in Exod.) it is to be noted, that if Pharao had bene euil by nature, he had neuer changed his mind. And (after diuerse mutations recited, how sometimes he would dismisse Israel, other times he would not) al these (saith he) Moyses recorded to teach vs, that neither Pharao was of peruerse nature, neither did our Lord God make his mind hard and rebellious. For he that now inclineth to this part, now to that, plainly sheweth free wil of the mind. > ⟦margin notes⟧ S. Basil. — Chrysostome. — Damascene. — Isa. 6. Rom. 11. v. 8. — Hierome. — Theodoret. S. Gregorie (li. 11. ca. 8. Moral.) God is said to indurate by his iustice, when he doth not mollifie a reprobate hart. And (li. 31. c. 11.) Our Lord is said to haue indurated Pharaos hart, not that he brought the hardnes it self, but for that his deserts so requiring, he did not mollifie it, with sensibilitie of feare infused from aboue. S. Isidorus (li. 2. ca. 19. de summo bono.) Sinne is permitted for punishment of sinne, when a sinner, for his desert forsaken of God, goeth into an other worse sinne. > ⟦margin notes⟧ Gregorie the great. — Isidorus. Finally conference of holie Scriptures, as in other hard places, so in this, geueth light for better vnderstanding therof. For diuerse places do not only shew that in al these resistance, mutations of mind, and obstinacie of hart, Pharao was neuer depriued of free wil, as the Doctors before cited do note, but also expressly attribute the act of induration to himself. Cha. 8. v. 15. Pharao seeing that rest was geuen, he hardned his owne hart. V. 32. where the latin readeth in the passiue voice, ingrauatum est cor Pharaonis, Pharaos hart was hardned, which is more obscure, the Hebrew saith actiuely, & the protestants so translate, Pharao hardned his hart this time also. Likewise cha. 9. v. 7. the Hebrew saith, Pharaos hart hardned it self. Also v. 35. He hardned his owne hart, he and his seruants. Cha. 13. v. 15. When Pharao had indurated himself. And, 1. Reg. 6. v. 6. Why do you harden your harts, as Ægypt and Pharao hardened their hart? Al which are reconciled with the other texts, that say God indurated Pharaos hart, vnderstanding that phrase in like sense to this. (cha. 15. v. 4.) God hath cast Pharao his chariots, and his armie into the sea. Where God only permitted, and no way forced Pharao and his armie, to follow the Hebrewes betwen the walls of water. As before is here noted out of S. Basil, and S. Augustin, and the text it self maketh it euident. Againe manie other places confirme, that not God, but the sinners owne wilfulnes, is the proper cause of his sinne. Iob. 24. v. 23. God hath geuen him place for penance, and he abuseth it vnto pride. Eccle. 8. v. 11. Because sentence is not quickly pronounced against the euil, the children of men commit euils without al feare. Osee. 13. v. 9. Perdition is thine, o Israel, only in me thy helpe. Rom. 2. v. 4. The benignitie of God bringeth thee to penance: but according to thy hardnes, and impenitent hart, thou heapest to thy self wrath. Ephes. 4. v. 19. Gentiles haue geuen vp themselues to impudicitie (or wantonnes.) And manie like places shew, that God is not the mouer, author, nor forcer of anie thing, as it is sinne: but man himself is the author by wilfully consenting to tentations of the diuel, the flesh, and the world, and by abusing Gods benefites, and resisting his grace. > ⟦margin notes⟧ The act of induration attributed to Pharao himself in diuerse places. — Bible. 1552. 1577. 1603. — How it is said, God cast Pharao into the sea, when himself ran in wilfully. — Ser. 89. — Not God but man the cause of sinne: proued by other scriptures.

7:11They also. True miracles being above the course of all created nature, can not be wrought but by the power of God, who is truth it self, and can not give testimony to untruth, and therefore they certainly prove that to be true, for which they are done. Other strange things done by enchanters, false prophets, and devils, are not indeed true miracles, but either sleights, by quickness and nimbleness of hand, called legier-demain, conveying one thing away and bringing an other; or false presentations deceiving the senses, and imaginations of men, by making things seem to be that they are not; or else are wrought by applying natural causes known to some, especially to devils, who also by their natural force can do great things, when God permitteth them. And so by enchantments and certain secrecies, these sorcerers either conveyed away the rods, and water, and brought dragons, and blood in their place, and more frogs, from other places; or else by the devils using natural agents turned rods into serpents, water into blood, and other matter into frogs: all which might be done naturally in longer time, and by the devil in short time. But many things are wholly above the devils power: as to destroy the world, to change the general order thereof: to create of nothing: to raise the dead to life: to give sight to the born blind, and the like, which are only in God's power. In things also devils naturally can do, they are much restrained by God's goodness, lest they should deceive, or hurt mankind at their pleasure. So these Enchanters failed in the fourth attempt, not able to make more sciniphes, nor any more such prodigies, and were only permitted to produce such serpents as were devoured by Aaron's serpent: and to change water into blood: and to increase the number of frogs, for the greater plague, and no profit of the Egyptians. Neither could they remove any plague. Nay themselves were so plagued with boils, that for pain, or for shame, they could not stand before Moyses. It is further to be observed, that whensoever any have attempted to work miracles to prove false doctrine, they have failed, and by God's providence been confounded. As when Baal's false prophets, crying to their false gods from morning till noon, could not bring fire for their sacrifice: and yet the devil brought fire to burn Job's sheep and servants: God permitting the one, and not the other. God also for a time suffered Simon Magus to make shew of miracles, and at last (as Egesippus l. 3. de excid. Hierosol. c. 2. and many others testify) to fly into the air, as though he would have ascended into heaven, but St. Peter praying to God, the Magician, notwithstanding his wings wherewith he presumed to fly, fell down and broke his legs, that he could not go. To omit many examples, Gregorius Turonensis (l. 2. hist. Franc. c. 3.) witnesseth, that one Cyrola an Arian Patriarch, pretending to obtain of God sight to a man, that feigned himself blind, the man was presently blind indeed, and exclaiming cried: Take here thy money which thou gavest me to deceive the world, restore me my sight which I had even now, and by thy persuasion, and for this money, I feigned to want. It happened worse to one Bruley a poor man in Geneva, whom Calvin with words and money persuaded to feign himself dead, and so pretending to raise him to life, the man was found dead indeed, and not he, but his wife (having consented to the device) lamented in earnest, inveighing against that false Apostle, calling him a secret thief, and a wicked murderer, that had killed her husband. So writeth M. Hierome Bolseck in vita Calvini. And besides the woman's unexpected out-cry, and asseveration that her husband was not dead before, but that through Calvin's persuasions and promises to relieve them with alms, they so feigned, all Geneva did know that Calvin endeavoured to raise the man, and could not. These, and many others, have attempted and could do nothing but against themselves. All the danger is when indeed wonders are done that may seem to be miracles. Against such therefore God's providence more particularly assisteth his servants diverse ways. First, he warneth all to stand fast when such temptations happen. Deut. 13. If there rise among you a Prophet, or one that saith he hath seen a dream, and foretelleth a sign and a wonder, and it cometh to pass which he spake, and he say to thee: Let us go and follow strange gods whom thou knowest not, and let us serve them: thou shalt not hear the words of that Prophet or dreamer. In like manner our Saviour foretelling that false Christs and false-prophets shall by great signs and wonders seduce many, warneth all, saying: Lo I have foretold you. If therefore they shall say unto you: He is in the desert, go not out; Behold in the closets, believe it not. Secondly, God suffered not the Enchanters of Egypt, nor Simon Magus long; and for the elect, the days of Antichrist's dangerous persecution shall be shortened. Thirdly, holy Scripture so describeth Antichrist, and his acts, that when he cometh he may be the sooner known. Our Saviour saith: The Jews will receive him. St. Paul calleth him the man of sin, importing one singular man, and the same replete with all wickedness, extolled above all that is called God, or is worshipped: neither worshipping true God, nor other false god above himself. He shall be deadly wounded and cured. Not only shall he shew strange wonders, but also one of his Prophets shall bring fire from the firmament, and his image shall speak. Fourthly, as our Lord gave power and authority to his great Prophet Moyses against the Egyptian Enchanters, in the end of the law of nature, before the written law, and to his first chief Vicar St. Peter, in the beginning of the law of grace, to control and confound Simon Magus, so he will send his two reserved great Prophets, Henoch and Elias, near the end of the world, to resist Antichrist, and to teach, testify, and confirm with their blood the doctrine of Christ. For they shall be slain, and rise again after three days, and ascend into heaven. Then Antichrist holding himself most secure, shall suddenly be destroyed. (2. Thes. 2.)They also. True miracles being aboue the course of al created nature, can not be wrought but by the power of God, who is truth it self, and can not geue testimonie to vntruth, and therfore they certainly proue that to be true, for which they are done. Other strange things done by enchanters, false prophets, and diuels, are not in deede true miracles, but either sleights, by quicknes and nimblenes of hand, called legier-demain, conueying one thing away and bringing an other; or false presentations deceiuing the senses, and imaginations of men, by making things seeme to be that they are not; or els are wrought by applying natural causes knowen to some, especially to diuels, who also by their natural force can do great things, when God permitteth them. And so by enchantments and certaine secrecies, these sorcerers either conueyed away the roddes, and water, and brought dragons, and bloud in their place, & more frogges, from other places; or els by the diuels vsing natural agents turned roddes into serpents, water into bloud, & other matter into frogges: al which might be done naturally in longer time, & by the diuel in short time. But manie things are wholy aboue the diuels power: as to destroy the world, to change the general order therof: to create of nothing: to raise the dead to life: to giue sight to the borne blinde, and the like, which are only in Gods power. In things also diuels naturally can do, they are much restrained by Gods goodnes, lest they should deceiue, or hurt mankind at their pleasure. So these Enchanters failed in the fourth attempt, not able to make more sciniphes, nor anie more such prodigies, and were onely permitted to produce such serpents as were deuoured by Aarons serpent: and to change water into bloud: and to increase the number of frogges, for the greater plague, and no profite of the Ægyptians. Neither could they remoue anie plague. Nay themselues were so plagued with boyles, that for paine, or for shame, they could not stand before Moyses. > ⟦margin notes⟧ True miracles do certainly proue the truth. — Mar. 16. v. 20. Heb. 2. v. 4. — Some strange things done by sleight, by deceit of senses, and by course of nature, especially by diuels. — S. Aug. li. 18. c. 18. ciuit. — Many things aboue the diuels natural power. — The diuels power is much restrained. It is further to be obserued, that whensoeuer anie haue attempted to worke miracles to proue false doctrin, they haue failed, and by Gods prouidence bene confounded. As when Baals false prophets, crying to their false goddes from morning til noone, could not bring fire for their sacrifice: and yet the diuel brought fire to burne Iobs sheepe & seruants: God permitting the one, and not the other. God also for a time suffered Simon Magus to make shew of miracles, and at last (as Egesippus li. 3. de excid. Hierosol. c. 2. and many others testifie) to flie into the aire, as though he would haue ascended into heauen, but S. Peter praying to God, the Magician, notwithstanding his wings wherwith he presumed to flie, fell downe and broke his legges, that he could not goe. To omit many examples, Gregorius Turonensis (li. 2. hist. Franc. c. 3.) witnesseth, that one Cyrola an Arian Patriarch, pretending to obtaine of God sight to a man, that feigned himself blind, the man was presently blind in deede, and exclaiming cried: Take here thy money which thou gauest me to deceiue the world, restore me my sight which I had euen now, and by thy persuasion, and for this money, I feigned to want. It happened worse to one Bruley a poore man in Geneua, whom Caluin with wordes and money persuaded to feigne himself dead, and so pretending to raise him to life, the man was found dead in deede, and not he, but his wife (hauing consented to the deuice) lamented in earnest, inueying against that false Apostle, calling him a secret thief, and a wicked murderer, that had killed her husband. So writeth M. Hierome Bolseck in vita Caluini. And besides the womans vnexpected out-cry, and asseueration that her husband was not dead before, but that through Caluins persuasions and promises to relieue them with almes, they so feigned, al Geneua did know that Caluin endeauoured to raise the man, and could not. These, and many others, haue attempted and could do nothing but against themselues. > ⟦margin notes⟧ False prophets euer faile, when they pretend by miracles to proue their doctrine. — 3. Reg. 19. — Iob. 1. — Simon Magus confounded. — Cyrola an Arian Bishop detected. — Caluins attempt misproued, and he defamed. All the danger is when in deede wonders are done that may seeme to be miracles. Against such therfore Gods prouidence more particularly assisteth his seruants diuerse wayes. First, he warneth al to stand fast when such tentations happen. Deut. 13. If there rise among you a Prophet, or one that saith he hath seen a dreame, and foretelleth a signe and a wonder, and it commeth to passe which he spake, and he say to thee: Let vs goe and follow strange gods whom thou knowest not, and let vs serue them: thou shalt not heare the wordes of that Prophet or dreamer. In like maner our Sauiour foretelling that false Christs and false-prophets shal by great signes & wonders seduce manie, warneth al, saying: Lo I haue foretold you. If therfore they shal say vnto you: He is in the desert, goe not out; Behold in the closets, beleeue it not. Secondly, God suffered not the Enchanters of Ægypt, nor Simon Magus long; and for the elect, the dayes of Antichrists dangerous persecution shal be shortened. Thirdly, holie Scripture so describeth Antichrist, and his actes, that when he commeth he may be the sooner knowen. Our Sauiour saith: The Iewes wil receiue him. S. Paul calleth him the man of sinne, importing one singular man, and the same replete with al wickednes, extolled aboue al that is called God, or is worshipped: neither worshipping true God, nor other false god aboue himself. He shal be deadly wounded and cured. Not only shal he shew strange wonders, but also one of his Prophets shal bring fire from the firmament, and his image shal speake. Fourthly, as our Lord gaue power and authoritie to his great Prophet Moyses against the Ægyptian Enchanters, in the end of the law of nature, before the written law, and to his first chief Vicar S. Peter, in the beginning of the law of grace, to control and confound Simon Magus, so he wil send his two reserued great Prophets, Enoch and Elias, neere the end of the world, to resist Antichrist, and to teach, testifie, and confirme with their bloud the doctrine of Christ. For they shal be slaine, and rise againe after three dayes, and ascend into heauen. Then Antichrist holding himself most secure, shal suddenly be destroyed. (2. Thes. 2.) > ⟦margin notes⟧ Gods prouidence in most danger. — His special warning not to credit preachers of a new Religion, though they pretend to be Prophets, or to worke wonders. — Mat. 24. — Most dangerous seducers reigne but short time. — Notes to know Antichrist. — Ioan. 5. — 2. Thes. 2. — Apo. 13. — Against most dangerous assaults God sendeth most forcible resistance. — Apoc. 11. — Apoc. 20. — See Annot. Gen. 5.