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Verse 18. Therefore he hath mercy on whom hee will, and whom he will he hardeneth.
WHat is the sum of this Text?
A conclusion of the Apostles answere, vnto the obiection of Gods vnrighte∣ousnesse. He had proued by testimony of Scripture, that though of lost mankind God choose whom he will, yet he is not vniust; vpon this reason, that in his election & reprobation, he vseth his absolute right ouer his Crea∣ture,
which is, to shew or not to shew mercy as hee will, this, hee had proued by two-folde Scripture: and the former reason he now includes in this Text.
What be the parts of this Text?
Two: the first concerns the elect, the latter con∣cernes the Reprobate.
What is meant by [hee?]
God himselfe: of whom in verse 16. God shew∣eth mercy, and verse 17. That my power may be shewed, &c.
What is meant by Mercy?
Both his decreed mercy, and his actiue mercie,* 1.1 euen the whole worke of God, touching his election, calling, iustifying, sanctifying them; their perseuerance in grace and glorifying: And all this is according to his free and absolute will.
What is the doctrine of this first part?
That the cause of Gods mercy, touching the sa∣uing* 1.2 of the elect, restes wholly in himselfe, euen in his owne good will and pleasure. This appeareth by plaine* 1.3 testimony of Scripture: and first concerning election, we haue Ephes. 1, 4, 5. where it is thus written, He predestina∣ted vs according to the good pleasure of his will. And second∣ly touching calling, Math. 11, 25, 26. Euen so (O Father) because so it pleased thee. 2 Tim. 1, 9. who hath called vs ac∣cording to his purpose and grace. Thirdly of Iustification, Rom. 3, 21. We are freely iustified by his grace. Fourthly, of Sanctification, Iames 1, 18. Of his own will begat he vs. And lastly of glorification, Rom. 6, 23. Eternall life is the gifte of God. Finally, the whole worke of mans saluation, de∣pends wholly vpon the good will of God, as appeareth by Ephes. 1, 11. Hee worketh all things after the counsell of his will?
What vse of this Doctrine?
First, it instructeth vs, that the mercie of God is arbitrarie, so as hee may shew it or not shewe it, as hee pleaseth. Also it teacheth, that the right that God hath ouer men, is absolute and independant: so as if hee will
shewe mercy to elect and call some which were as corrupt (as those which he giueth ouer to be hardned in sinne,) as it may and doeth greatly commend his goodnesse, so it doeth in no wise prooue him to be vniust, because in mer∣cy which is vndue there can bee no iniustice. Lastly, it teacheth that our mercy which wee exercise towards men, must not respect their owne deseruings and merites, but be free, after the example of the Samaritane, Luke 11. The reason hereof is, because we are commaunded to bee mer∣cisull, as God is mercifull, Luke 6. 36. also the man Christ shewed mercy freely, for hee prayed for his enemies, Luke 23. 34. So did Steuen, Acts 7. also Paul, Rom. 9. 1. 2. Yet this letteth not, but that we ought to deale kindly to such as haue beene kinde to vs, and to pitty them that haue had mercy on vs, so as it be for the Lords sake, and not for our owne sake.
Come nowe vnto the second part of this text, and tell vs what is meant by haraning?
Heere the consequent is put for the antecedent, hardening the consequent of reprobation vppon which it depends, and also for the meanes, by which that decree is effected. That this is the meaning, is apparant by the op∣position of hardnesse to mercy, which plainly shewes that the one word is taken as largely as the other; that as mer∣cy contaynes election, with all the degrees and meanes by which the elect are brought to glory; so hardnes contains reprobation, and all the meanes by which the reprobate are brought to destruction.
In what sence is it sayed here of [God] that he hardned Pharaoh?
Not by infusing of hardnesse nor yet by bare per∣mission, not yet by his long suffering and patience. But* 1.4 two wayes, partly by forsaking his creature withdrawing his grace, as it is saide, Indurat quos non emollit, and as the sunne freezeth the water not by adding coldnes to it, but by keeping backe his heate, so is God a deficient cause of hardnes, but not an efficient. Secondly, by his iust iudge∣ment,
punishing former sinnes with hardnesse, which is a iust thing with God, to punish sin with sinne: Sathan har∣deneth as a malicious authour, man hardneth himselfe as a voluntary instrument, God hardneth as a most righteous iudge and auenger.
What is the doctrine from henee?
That a hardened hearte is a signe of a reprobate, which must not bee vnderstoode neither of naturall hard∣nesse, which is common to elect and reprobate; nor yet of actuall hardnesse being felt, which may be and is in the re∣generate, as in the Apostles and in the godly Iewes: but of habituall hardnesse being totall and finall, which befalleth none but castawayes, when it is without feeling, and per∣petuall to the end of ones life.
What is the note to know this hardnes which is peculi∣ar to reprobates?
There be three speciall tokens of it; first, obsti∣nate disobedience to the worde and warnings of GOD, when the will of God being knowne, is resisted by disobe∣dience, and not in one but in many things, and that con∣stantly from time to time. Secondly, sencelesse security when such disobedient sinners are neither mooued with the benefits nor correctiōs wherby they are called to repē tance, nor yet allured by promises, nor terrified by threat∣nings, hauing harts like brawne, or an adamant and yron. Thirdly, desperate obstinacy, when after all meanes vsed of God, by his worde of iustice and mercy, instead of be∣ing better and better, sinners grow worse and worse, more carelesse to please God and keepe his commeandements, and more frowarde in their behauiour toward God and man.
What is the vse of this doctrine?
First, it affoords comfort to all soft and melting heartes, which by the worde and iudgements of God, are moued to relent and turne from their sinnes vnto God, by true and serious repentance, such are no reprobates. Se∣condly, it teacheth the miserable condition of all such men
as haue stony and brawny hearts, they bee in a fearefull condition, and had need to looke to it betimes. Third∣ly, it admonisheth all men to beware of and striue against hardnesse of heart, whereunto the neerer they are, the neerer they are to reprobation, and therefore let euery man examine himselfe, and with al diligence vse al means to soften their owne hearts. See Dialogue on Chap. 2. verse 4, 5.
Interpreta∣tion.
Doctrine.
Reason.
Pharaoh 〈◊◊〉〈◊◊〉 libero arbitrio, Deus indurauit Pha∣raonem 〈◊◊〉〈◊◊〉. Aug.