may bear inward affections and outward manifestations to whom he pleaseth 5. That which we are to enquire into is the extent of these words with respect to who or whom whether they are to be understood in the abstract or concreet that is whether persons simply considered as such persons only or as persons so considered as such a species or kinde of persons so qualified it doth much tend to the clearing up the truth in this context rightly to understand this circumstance 1. I answer we are not bound to understand it in the abstract of such distinct persons because this phrase or this kinde of speaking is used specifically of kind and qualification elsewhere Psal 16.3 in whom is all my delight that is thus so qualified so John 18. I know whom I have chosen which supposeth such as are contrary to Judas vers 18. whom he will be hardneth 2 Timothy 1.12 I knew whom I have believed that is that he is mercyful faithful powerful c. 2. That this place must be understood specifically of such a kinde appears because this very grace and mercy of justification is never promised to any abstracted subject as to John or Thomas but to persons believing as such the Scripture speaks plentifully hereunto Mark 16.16 Joh. 1.12 Joh. 6.40 this is the will of him that sent me that whosoever seeth the son and believeth on him may have eternal life in which words we have explained the terms of this grace and mercy it is upon conditions for in Christ Iesus all the promises are yea and amen we are all the children of God by faith in Christ Iesus so that the words before amounts to thus much I will shew the mercy of adoption justification and salvation to all that do believe whether Jews or Gentiles The Sixth head to be enquired into is whether this will of God in our text so often reiterated to shew mercy and grace be peremptory and absolute I answer that this kinde of speaking I will I will I will I will doth import the greatest resolvednesse imaginable and the greatest peremptoriness that can be exprest doth it not savour of much resolvedness and peremptoriness in Pharaoh Exo. 15. when he speaks after this manner I will pursue I will overtake I will divide the spoyl even so must it be understood in this text that the Lord is much resolved in this matter that is to shew the mercy of adoption and salvation to believers and that not all the men on earth nor angels in heaven can alter or turn his resolution or purpose as not to shew this mercy to them that believe or to shew it to any upon any other terms God is greatly resolved everlastingly resolved to proceed upon these and no other terms to the Iew first and also to the Gentile Thus I have briefly endeavoured to give you the meaning of these words as they are a quotation out of Exo. 33. and now according to my promise I shall sum up the whole into seven doctrinal conclusions which are as followeth 1. Doctrine That Gods speakings of old to his servants were very significant and teaching to 〈◊〉 and generations to come after The sayings which in themselves seemed daâ—… yet Christ and his Apostles make great use of them time would fail me to mention those many quotations of Christ and his servants out of the Old Testament how lightsome doth out Lord make those dark words of God Exo. 3.6 I am the God of Abraham the God of Isaac and Jacob which ouâ— Lord brings to prove the resurrection of the dead to the Sadducees so the Apostle findes argument in this 33. Exo. to prove the initiating the Gentiles The 2. Doctrine Is drawn from the familiarity of God with Moses from whence I note There is much freedome in God to communicate himself in his minde and will to his faithfull servants Moses was faithful in all his house God spake to him face to face as a man speaks to his friend so did God to Abraham Gen. 18. concerning Sâ—dom only from hence learn a word of caution which is this that notwithstanding this his familiâ—rity with Moses yet God will not bear with Moses in sin God slew him he must not enter the land of Canaan because he did not sanctify the name of God therefore take heed of that antinomian Opinion that God sees no sin in his people for he said unto Moses 3. Doctrine The calling the Gentiles to the grace of the Gospel was founded in the will of God from the beginning I will have mercy on them so qualified This our Apostle acknowledgeth Ephes 3. God had a designe to enlarge his grace to the Gentiles though the Jews the elder brother could not bear to see the kindness shewn by the father to the prodigal Luke 15. they forbid the Gospel to be preached to the gentiles that they might be saved they would fain have restrained the grace of God to their terms but God will have his own terms Gen. 9.27 God shall perswade Japheth to dwell in the tents of Shem. 4. Doctrine Not only the means but the terms of salvation are founded in the avsolute will and pleasure of God As Christ was the means so faith the terms upon which life and justification is attained it is not what man thinks but what God propounds I will shew mercy on whom I will 5. Doctrine The justification and adoption of mankinde is the effects of free-grace and meer mercy when all the conditions are performed which are required What God doth for sinners though upon highest terms of believing and obeying is called mercy compassion and grace Ephe. 2.5 saved by grace 6. Doctrine That Gods terms of grace and acceptance with him are fixed on his part with all pâ—…emptoriness and absolute resolution so that meâ— nor Angels cannot change nor alter them Therefore is the gospel called the everlasting gospel 7. Doctrine from these terms grace mercy I observe That men indefinitly considered before justification and adoption through faith are truly miserable and stand in need of mercy let their priviledges be what they will as to preventing grace I shall close all with an inference that God is righteous in rejecting the zealous Jew and receiving through faith the believing gentile because he may of right shew mercy to whom he will and this is no new assumption but he was invested with this power from the beginning for he said unto Moses I will have mercy on whom I will have mercy So much for the 15. verse CHAP. VIII Shewing that it is of meer grace and mercy in God all men having sinned to call them upon any terms whatsoever to justification all grace no debt Ver. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy WE have contained in these words the Apostles emphatical conclusion and result drawn upon the premises these two words so then are a common note of inference and conclusion
a rebellious people 5. As God at last sealed up Pharaoh in his obduratenesse and impenitency so did he do with the Jews forasmuch as they had shut their eyes and ears God at last gives them up to a judicial blindnesse as we reade Act. 28.26,27 so that the intent of bringing Pharaoh upon the stage at this time is to demonstrate 1. That God is at liberty to destroy what sort of persons he will whether debauched profane sinners of the Gentiles meerly for such their wickednesse or whether Jews and Gentiles for rebelling against the gospel and the tenders thereof 2. This liberty of his doth issue in this that he will pitch upon without respect of persons Jews and Gentiles who are wilfull rejecters of his grace and mercy in Jesus Christ to be the subjects of reprobation as well the Jews who are observant of Moses Law as the idolatrous gentiles so that the Apostle doth not here bring Pharaoh as a type of personal reprobation but a specifical of such a kind qualified fitted for destruction as he was not personal reprobation for these Reasons 1. That would not have accomodated his grand designe in this Epistle Chapter and Context as I have said before which was to exalt and magnifie faith in Christ as the alone condition law and terms of justification without the works of the law Now if the Apostles designe had been to assert and maintain personal Election and Reprobation without any regard to qualifications of the creature but the only pleasure of God he need not strive as he doth about faith and works 2. This was not the way to humble the Jews for their unbelief and crucifixion of Jesus Christ and rejecting the gospel which was his present work as I have said before 3. If his designe had been to exalt personal Election and Reprobation without terms and conditions this Instance of Pharaoh would not have conduced to his end because all the world will grant that Pharaoh was destroied for his disobedience and open rebellion against God and abusing his long-suffering and mercy in his many applications to him the man hath not yet been heard of who hath not justified God in his proceedings with Pharaoh 4. Besides it is undeniably plain that the Apostle brings in this instance of Pharaoh as a type of national not personal reprobation inasmuch as it is by the Apostle applyed to the nation of the Jews 5. Whatever we may gather or conclude by circumstances yet we have no Scripture in the whole book of God that speaks any thing of Pharaoh himself as reprobated to eternal misery all Gods threatnings mentioned and executed referred to his temporal overthrow at least in the sea as the like was before spoken concerning Esau and Ishmael though consequently it must follow that he dâ—ing in impenitency it can amount to no less then perdition to eternity yet I say the Scriptures doth not convincingly assert it in any place though it is granted on all hands that Pharaoh is exhibited as a type of those who shall eternally perish in abusing Gods grace and mercy so that we see this instance of Pharaoh did accomodate the Apostle if righly understood in vindicating the righteousness of God whilst he is rejecting the rebellious Jews The second thing to be enquired into is how far the purpose and intent of God must be understood to be absolute and how far conditional whether this purpose of God as to Pharaohs destruction was so precise and absolute that no interveniences of Pharaoh could prevent or hinder it or whether it were conditional that is to say that if Pharaoh did repent and at last quietly yield to let Israel depart his land and not pursue them whether then this wrath of God had not been diverted The answer of this question is of great concernment to a right understanding of this passage in answer whereunto I shall speak a few words in order to the general opinion of men about this question It is commonly objected that Pharaoh from first to last of Gods sending to him was in no capacity to repent but shut up by God in a state of impenitency I shall reply more fully to that upon ver 18. yet at present I shall speak a few words and by the way I say this that to suppose that God by vertue of his eternal decree of reprobation had laid upon Pharaoh an unavoidable necessity of rebelling against him is a high charge against the most pure and righteous God and little less then blasphemy to say or think God doth not necessitate that to be done which his soul abhors to be done but some moderate men will plead thus that he did foresee Pharaohs rebellion and impenitency I answer and it is not my judgment alone that God cannot in a proper and strict sence be said to foresee any thing for he sees all at once as done but were it understood as fore-sight in God Gods fore-sight of things done or to be done in the world doth not necessitate these things to be done this was a received maxim of old amongst the learned and it may be as well said that God fore-saw that he might have repented and those mercies that God used with him were not only proper and effectual mercies to draw Pharaoh to repentance but did to some degree effect it by fits for he did sometimes yield and promise to obey But to come closer to the matter I must say that unless Gods dealings with Pharaoh was different from his dealings with all nations persons and people throughout all ages there must be supposed a condition in this threatning to him from God at least implyed if not exprest that is to say that unless Pharaoh would speedily and willingly let Israel depart his land he would make known his avenging power in his destruction now that this is the general terms of Gods proceedings is plain whether as to temporal or eternal destructions and sometimes the conditions are exprest as Jer. 18.7,8 If I pronounce evil against a nation or people to pluck up pull down or destroy if they repent I will repent so it is supposed on the contrary as to Eli's house 1 Sam. 2.30 I said indeed his house should continue for ever but now far â—e it from me there was a decree gone out Zeph. 2.2 yet they are exhorted to repent before the decree bring forth God sware to Israel to give them the land of Canaan but it seems it was conditional Numb 14. and so in general there is a condition in Gods highest promises and threatnings and why should we think this to Pharaoh had no conditions annexed to it we grant that the conditions are not always exprest but Gods threatnings seem to be positive as in Niniveh's case Jonas himself thought it had been positive as appears by his discontent at the appearance of the condition have we not positive sayings and determinations that such and such shall not inherit heaven 1 Cor. 6. Ephes 5. yet they
his own they of his house We now proceed to the 2d branch of the Apostles description of this people for whose unhappiness he thus mourns which we have contained in the 4 and 5 verses in which verses we have the Apostle making a distinct and particular enumeration of their several priviledges and immunities which they were honoured with 1. They were Israelites a title of high esteem sometimes taken in a large and sometimes in a strict sense in one Text in a large sense all that descended from the loyns of Jacob after his name was changed to Israel for his princely power in prayer with God 2ly Sometimes Israelites are understood in a more strict sense for sincere holy persons thus Nathanael is said to be an Israelite indeed in whom is no guile John 1. so Gal. 6.16 such as walk according to the Gospel-rule are called the Israel of God now here the Israelites are to be understood in a large sense and that was a priviledge to descend of him who was in such esteem with God in the seed priviledge as was to them did pertain the Adoption that is the childship or sonship of all Nations God took them into his family as his sons Israel is cal'd Gods first born Exo. 4. and not only were they so by title but he provides them a worthy portion the land of Candan a land flowing with milk and honey for their Inheritance They were so called Children that in comparison all the nations are called doggs Mat. 15.16 they are shut out and excluded from the childrens provision whereas other nations in comparison did dwell in the dust of the earth these children did dwell with God on the throne as it were the office of Adoption was placed amongst them that if any would come into Adoption they must come in thorow them by being proselyted first to them yet this high priviledge was but a show of Gospel-adoption by Christ Rom. 8.15 Iohn 1.12 1. Ephe. 5. Adoption is to make a son by favour Adoption is a legitimate act imitating nature 3d Priviledge was they had the glory glory is divers ways taken in Scripture sometimes for empty pomp and Majesty Mat. 6.26 Solomon in all his glory in his riches rule splendor of apparel and his earthly enjoyments So also the sun is said to be glorious thus Israel waa more glorious then any nation besides they had the whole of outward glory They had glory upon a spiritual account the glory of God shown upon them the Lord walkt in the midst of them they had the ark of Gods presence called the glory 1 Sam. 4. from whence the temple was called the habitation of Gods glory the place where his glory dwelt Psal 26.8 other nations had no glory in comparison of Israel they sate in the dust God was a spirit of glory upon them every way and they are promised this glory upon them again upon their return Esa 60. their God shall be their glory 4th Priviledge the Covenants were given and made to them these were the people that God entred into Covenant with in special Genes 17. But may some say did not God enter into Covenant with all flesh Genesis 9. and the bow is a token of it still I answer there are two sorts of Covenants one conditional the other free that Genesis 9. is a Covenant without a condition and it may be called a free promise on Gods side voluntarily but a Covenant properly understood supposeth a mutual contract between two and in this sort God made his Covenant with them Genesis 17. 2ly No people had the covenant renewed as they had from time to time and therefore we have it here in the plural Covenants Israel was singularly dignified above other nations yet this is not to be understood exclusively but chiefly and eminently Israel had the Covenants that is they were Feoffees in trust as to the Covenants if any of the gentils had any benefit in them they must first be proselited to them The 5th priviledge was that the law was given them not only the law of ceremonies but the Ten Commandements was delivered to them in speciall the ten Commandements are directed to them as those whom God brought out of Egypt to them were committed the Oracles of God and that is a singular priviledge in Gods account see Psalm 147. he hath not dealt so with any nation Acts. 7. they received the lively Oracles of God and it is possible that the Apostle in these words had a special eye to the manner of the giving of the law upon Mount Sinai in that magnificent and miraculous way because he saith giving of the law it was no small priviledge to this people that the law that they should be governed by should be constituted and framed and also given to them by Jehovah himself Is it not a priviledge to that servant in a family who is intrusted with the laws and rule by which the whole family is to be guided the Jews had a superintendency in this point The 6th priviledge that to them pertained the service of God there is some difference amongst expositors about the meaning of this some take it for divine worship even the whole ceremoniall law that they and they only were directed how to serve God therein others understand it of the priests office which was only from amongst them there were no prophets but what was from among them nor no priests to serve at the altar but of them they only came near to God to serve him Deut. 4. and 7. not any but Aarons sons and successors 7th Priviledge they had the promises pertaining to them only but some may say what difference must we make between this and the former covenants I answer that by promises here we must understand the free and voluntary beneficient promises of God are begun in them where do we finde in all the Old Testament-Scriptures any promise but what was made to them either present or to come insomuch that when our Apostlâ— Eph. 2. is setting forth the state of the unbelieving Gentiles he declares them to be without the promises as they were not of the common-wealth of Israel and therefore it is said Act. 26.6 that the promises were made to the fathers to them was the free promises of Christ made so that not any can come to understand the promises but by plowing with their heifer 8th Priviledge theirs are the fathers it was their priviledge to be children of worthy Ancestors Abraham Isaac and Jacob who were worthy in the sight of God and to whom he made great and precious promises in which their childrens children were comprehended it is a choice priviledge to come of a race accepted of God aâ— these did they were descended of these worthy Fathers 9th Priviledge the last but not the least of thest priviledges was this that Christ came of that line according to the flesh In which words we have something exprest and something implyed the Apostle supposeth that Christ
would harden Pharaoh supposeth a condition that is to say that if Pharaoh did not by all his messages and applications to him at last let his people go but harden his own heart under all his judgments signes and wonders that then at last God as a judgment would harden Pharaohs heart so as he should pursue them to his own destruction so that though it is said by God I will harden Pharaohs heart yet God did not do it primarily nor necessarily neither did the means that God made use of necessarily tend to hardning but rather to soften But then it may be replyed seeing those means used by God to Pharaoh had a more proper tendency to soften then harden why then did not God as well say to Moses I will soften Pharaohs heart as well as say I will harden it to which I answer that notwithstanding the proper tendency of those means yet God who sees the end and effects of all means and cannot be mistaken did foresee that these means would have upon him a contrary tendency by reason of Pharaohs base proud heart therefore I will harden a wise man may foresee that the bright shining warm sun will make the dunghill stink though the same sun will make the flower smell sweeâ— 2. God might thus say I will harden as he had an eye to the end of Pharaohs state for it was so at last from God But 3ly it is replyed could not God have taken such a course with Pharaoh as to soften him effectually and make him let Israel go and so prevented his own ruine I said something to the answer of this before To which I refer the reader if we consider Gods power regulated by the attributes of his wisdome and righteousness and justice he did what he could to reduce Pharaoh as he is said in effect to do for his vineyard Esa 5.4 God is not bound to proceed by his absolute irresistable power in converting nor restraining sinners this corrupt notion and expectation from God hath been the ground upon which many have miscaried but thus it is God hath made man a rational creature capable to choose the good and refuse the evil God laid before Pharaoh life and death life if he would let Israel quietly go death if he still held them there Pharaoh had his choice of these two as all men have where the gospel comes this is Gods way Deut. 30.15 vers 19. and God takes it for granted that they have power to choose therefore saith he choose ye this was his proceedings with Pharaoh so that in order I shall draw up the result of this head 1. That God hardned Pharaohs heart that is accidentally stired up and awakened the baseness of his heart by sending that message to him to let Israel depart his land which was so much against his proud and covetous interest if God had been pleased that Israel should still have abode slaves to him we had not heard nor seen the relation of Pharaohs rebellion as now we do thus God was concern'd in hardning Pharaohs heart as he crost his will by declaring his own 2. God accidentally hardened Pharaohs heart by declaring himself above him in power that must needs provoke proud Pharaoh to hear of a Jehovah above him 3. God hardened Pharaohs heart accidentally by deferring the full manifestation of avenging power so long as he did this made Pharaoh grow strong and thought he should yet be able to deal with him as Solomon saith Eccles 8.11 because judgment is not speedily executed upon evil doers their hearts are fully set in them to do evil Thus a parent sometimes can say I have spoyled you by my indulgence shown to you 4. God hardened Pharaoh accidentally by his condescending to remove his judgments so soon and at his request and that this act of God hardened his heart you have declared in the history when God had taken off this or that plague it is as the effect said Pharaoh hardened his heart Thus much for the third thing to be enquired into upon which I have been more long then ordinary I now proceed to the fourth circumstance which is more particularly 4. The time of Gods hardning Pharaoh positively for we must needs grant a two-fold hardning of Pharaohs heart 1. The first of which is charged upon himself Pharaoh hardened his heart or made his heart strong or as some translations reades Pharaohs heart hardened it self now this first hardning is from God accidentally as hath been shown As he is said to do many things providentially But 2ly we have a more special and more positive hardning which is appropriated to God he is said to harden Pharaohs heart not as before accidentally but intentionally and judicially and that there is such a hardening imputed to God we may see in other cases and persons that God doth shut up in and under blindenesse and hardnesse of heart to their own destruction as the fruit of sin and rebellion against God Thus God is said to harden Sihon king of Heshbons heart made his heart obstinate to his own destruction so also it is said of those cities that made war against Israel Joshu 11,20 God hardened their hearts to their own destruction and ruine and many more who were immediatly hardned by God Now the Question is when God did thus in special harden Pharaohs heart whether by purpose from eternity in the beginning of the treaty of God with him or after he had obstinately stouted it out against God a long time I answer that the Scripture doth no where give us one word of Gods eternal purpose or previous decree by vertue whereof Pharaoh was necessitated to this obduratenesse against God our enemies will not say that I mean those of them who have writ about this controversy neither did God by any of his dealings with Pharaoh properly provoke him to be hardened but rather had they as I have shewn you a tendency to soften him but the proper time of this judicial hardning Pharaoh by God more immediatly was after he had tried him under six several plagues and their removals under all these six judgments the relation runs thus Pharaoh made his heart strong or Pharaohs heart hardened it self but after the sixth plague the stile is changed and chap. 9.12 God is said to harden Pharaohs heart it is true that God did betimes even before Moses went to Pharaoh predict this judgement which afterwards was executed he did tell Moses chap. 4.21 that he would harden Pharaohs heart that is conditionally if he first hardened his own and would not let his people go but this foretelling of it or threatening of it doth not prove that it was immediatly done it is usual for God to foretel things before they come to passe God as well at first foretells Exo. 3. of Israels borrowing jewels of the Egyptians which was the last thing in order to be done and at first he bids Moses tell Pharaoh he would slay his first-born chap.