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
scope of the whole it was to Solomon a sight of the true mother which would not have the Child divided an honest Expositor will take the scope whether it makes for or against him now if you shall so observe me and go along with me I dare to promise you ample satisfaction that there is no such Doctrine concluded in this context as Irrespective Election or Reprobation of persons I proceed it is granted on all hands even by those zealous on the other hand that the great designe that the Apostle carried on in this Epistle and Chapter is to assert and maintain justification and eternal salvation to come in by faith alone without the works of the law and that there is an absolute necessity of believing in Jesus Christ to prevent eternal perdition both by Jew and gentile this is positively determined Cha. 2.8.9 tribulation and wrath upon all that obey not the truth upon the Jew first and also upon the gentile there being no respect of persons with God the Jews must come in at the same door with the gentiles Now the Apostle being deeply sensible that his brethren the Jews lay under the danger of this great severity as they were Rejecters of Christ and the Gospel he is cordially concerned for them as appeareth by his solemn protestation and asseveration as to the sorrow of heart that he lay under for them vers 1. and that which he knew was as a stumbling-block in their way as to their believing in Jesus Christ was their dependance upon their carnal priviledges which they were invested with as they were Abrahams seed according to the flesh which priviledges the Apostle grants to be theirs and makes an enumeration of them verses 3 4 5. but that these priviledges were not of such a singular and saving nature as they thought he takes pains to satisfie them and moreover whereas they were ready to pleade that they were not only thus priviledged but further as they were Abrahams seed the Inheritance was theirs and so intailed upon them that they could not miscarry except a failing should be in Gods word of promise to which their supposed plea the Apostle replies ver 6. not as though the word of God had taken none effect and as to a further amplification the Apostle in the following verses takes pains to assert and maintain that they may miscarâ—y to all eternity and yet Gods promise stand firâ— and true to those to whom it was made which he doth pathetically demonstrate both negatively and affirmatively to be not Abrahams seed according to the flesh but according to faith in Christ the promises made to Abraham I will be thy God and the God of thy seed did not intend Abrahams seed according to the flesh but according to the faith in Christ which was eminently set forth in the miraculous birth of Isaac which is also confirmed in his Epistle to the Galatians in plain terms chap. 3. last if ye be Christs then are you Abrahams seed and heirs according to promise else not it must be supposed to which construction agreeth ver 7. ver 8. following neither because they are the seed of Abraham are they all Children but in Isaac shall thy seed be called or by faith shall thy seed be called as Isaac was a childe of faith this is further amplified ver 8 the children of the flesh are not the children of God but the children of the promise are accounted for the seed which vigorous and pathetical arguing of the Appstle doth clearly instruct us what was the false bottom that the Jews rested upon namely that they could not miscarry who descended of Ahrahams loins according to the flesh 2ly that God in his promise to Abraham did not intend his seed meerly according to the flesh he proceeds to demonstrate from matter of fact because some of Abrahams seed are by God east out and disinherited namely Ishmael who by appointment of God was excluded from inheriting with Isaac though begotten from Abrahams own body and whereas to this instance of Ishmael the Jews might be ready to say there might be some reason given for his rejection on fathers side mothers side and his own he was born before the covenant of circumcision his mother was a Bond-woman and Ishmael is taken mocking Isaac the Apostle proceeds to give a 2d without exception even to the instance of Esau the natural son of Isaac in whom the promises were especially lodged In Isaac shall thy seed be called this instance is without any or the least exception born in circumcision of his free-wife Rebecca and a twinn with Jacob born at the same time and yet in his race rejected the Edomites God fore-seeing they would be a wicked persecuting people predicts their servitude and bondage and exclusion from the land of Canaan to inherit the barren Mountains of Mount Seir which shews that it is not enough to be Abrahams seed if they be not of his saith and holy ness for some of Abrahams seed by his special son Isaac are rejected and hated for sin Mal. 1. Obed. 10. for his cruelty against his brother Jacob shame shall cover him so that the Apostles argument lyeth here if Esau in his posterity eminently descending from Abrahams loins through Isaac in whom the promise was lodged might be hated and his mountain destroyed then how can you Jews though the seed of Abraham in a remote sense claim from that foot of account especially considering that you have persecuted to death the son of God whom Abraham loved and rejoyced to see afar off seeing God is not obliged to any of the seed of Abraham but as they are found in Christ who was Abrahams right seed as is eminently exprest Gal. 3.16 he saith not to seeds but seed which seed is Christ and if the Jews should further pleade that beside there descent from Abrahams loins they are a people near to God in covenant by circumcision and the Ceremonial law and thereby distinguished from all the nations of the world to be Gods people the Apostle follows them in that also ver 11. that the purpose of God according to election should stand not of works that is not of works of that kinde which was eminently typed out in the excluding Ishmael out of Abrahams family and from the Inheritance for in so doing God did also exclude the works of the law from justification as we may see plainly Gal. 4.22,23,24 for Isaac and Ishmael were two lively types of the two Covenants and that from Sinai is rejected as to Justification so that neither from their pedigree nor their legall obedience could they have any special acceptance with God for by the works of the law shall no flesh be justified and thus it is not of works ver 11. Now hereupon the Jews proceeds to raise a 2d and new Objection formed thus what doth not God Justifie according to works Paul then by this doctrine of thine thou seemest to contradict that declared righteous Rule
turned to Idolatry when these words were spoken God did neither for works foredone nor foreseen of that kinde respect or disrespect for in this both Jew and Gentile are laid levell the Jew is no better nor the Gentile no worse upon this account neither circumcision nor uncircumcision availeth this allegation of the Apostle in this place as to the time of this Oracle doth designe the humbling and silencing the Jew who entertained two false Opinions of their state 1. That God designed the whole posterity of Abbraham for the seed 2. That they above all other people and natioâ—… of the world did deserve this signal favour 〈◊〉 their works of legal righteousnesse Now the â—…ter of these their conceits doth the Apostle strike at in these words for in effect saith he God did not choose Jacob nor Abraham into this favour to be the head of the faithful upon the account of their works of this kinde therefore Abraham is pronounced justified before he is circumcised Rom. 4.13 the promise to Abraham that he should be heir of the world was not made through the law 〈◊〉 through the righteousnesse of faith The Second Rule I offer is this that what is iâ— this Oracle to Rebecca must not be understood to determine the final and eternal state of them 〈◊〉 men as I have shewn you before It is true God hath sometimes as to some taken liberty of disposing of mens temporal estates and conditions without any respect to their righteousnesse or unrighteousnesse to dispose to a person lesse godly riches and rule whilest a person more godly is subjected to servitude and poverty sometimes persons equal in godlinesse have very unequal poâ—tions in the world for as Solomon saith Ecclesâ—… there is neither love nor hatred seen in these things that is no distinguishing or eternal love seen in them God I say doth sometimes take this liberty to dispence of outward things without respect to good or bad works but God doth not promise or give life and glory so promiscuously without any respect to terms of obedience before your children aaâ— born or have done good 〈◊〉 evil it may be said one shall be rich the other poor or may be a servant to the other as many times it is and there is some appearance of love in these things whilst God gives Jacobs posterity the land of Canaan a land flowing with milk and honey and giveth to the posterity of Esau the barren scraggy mountains places of mount Seir but this is not an infallible character of their goodnesse or badnesse as to works yet it must needs be granted that there was more manifestation of love and hatred in these things under the law then under the gospel and sometimes the posterity of Jacob were hated as well as Esau Ier. 12.8 Esa 60.15 so that by love and hatred we are not bound to understand it here of their final and eternal state but thus that God without any respect to works of legal obedience gave Iacob in his posterity rulâ— and without any respect to Esau's idolatry servitude and what is this to their eternal state after death but God when he dispenceth life and death eternal renders a reason and we finde conditions propounded as to life and death Now we proceed to the Fourth Circumstance to be handled which is the ground and reason rendred by the Apostle why God chooseth such a time to speak to Rebecca before the children or nations were born or before they had done good or evil which we have in these words that the purpose of God according to election might stand or abide not by works but by the caller I have already spoke to these terms by way of explication as the word purpose election and works so that the Apostle doth understand that the ground of this saying to Rebecca and at such a time was to declare to the world that he would exclude works in point of justification not of works and bring in faith The Apostle to the end he might assert this great trâ—… to the greatest advantage lays it down both negatively and affirmatively not of works but of the caller I designe much brevity in the following part of this paragraph therefore I shall sum 〈◊〉 what remains to be spoken to this verse into six Doctrinal Conclusions First Doctrine That many of Gods sayings of old besides their literal sence and proper signification had a further respect even to things to come What God said to Abraham about his excluding Ishmael from his Family and heirship besides the reality of it to him had a further signification it was allegorical as the Apostle saith Gal. 4.24 these two sons of Abraham type out the two Covenants Law and Gospel the rejection of Esau held forth the same the truth of this Doctrine I may prove from a hundred places of Scripture if need were when God appointed Noah to make an ark for the saving himself and his house there was more in it 1 Peter 3. when God appointed his people that they should not mussle the mouth of the oxe that treadeth out the corn besides the literall sence he had an eye to Gospel ministers maintenance See for that 1 Cor. 9.9.10 it was saith he spoken for our sakes all these passages of Gods providences to Israel are also teaching to us Gods depriving of Esauâ— posterity of the land of Câ—naan was significant of Gods depriving his elder people of the antitype thereof because they sought it not by faith but as it were by the works of the law learn from hence thus much 1. Admire the depth and riches of the Scriptures of the old testament 2. Be cautioned however of turning Scriptures into allegories contrary to the scope and current of them Second Doctrine is this That the repetition and second relation of the same things by God though under different instances and figures doth greatly demonstrate the certainty of those things We have two instances in this context to the same end as I have largely proved before and both brought to demonsttate the same thing in the antitype to shew the stability of Gods purpose of election whom or what kinde of persons he would purpose to choose the two differing dreams of Pharoah of the cattel and corn did teach the certainty of the seven years of famine and scarcity Gen. 41.32 Third Doctrine That the salvation of mankinde was the subjects of Gods heart thoughts and purposes from the beginning Gods thoughts and purposes was to provide a way to make men happy from the beginning even before the foundation of the world therefore the Apostle speaks of Gods eternal purpose Eph. 3.11 2 Timothy 1.9 which purpose of his was his designe contrivance and determination for the saving of lost man God had strong thoughts of heart this way as appears by his early promise and timely sending Jesus Christ to that end that men might be redeemed This consideration may work admiration in uâ— and in the hearts of the
he that rules is loved he 〈◊〉 serves in this sense is hated for this prophecy of Malachi is counted by our Apostle for a threefold illustration and explication of Gen. 25.23 1. More particularly to distinguish who and what those nations and people are of whom God speaks to Rebecca for in Gen. 25. we have it only laid down in general and comprehensively two nations two manner of people here we have it explained to be Israel and Edom these are the two sorts of people 2. To certify the Jews that the servtude of Esau to Jacob was the fruit of a defect of love in God to him Esau have I hated for we have nothing of hatred exprest Gen. 25. only their state is there exprest 3. Malachi gives the reason of this servitude which is not spoken unto Gen. 25. it is as they are the border of wickedness and so the people against whom the Lord hath indignation for ever Jacob have I loved and Esau have I hated these few words require to be plainly and fully spoken unto because they are very much wrested and wronged to the great disparagement if not to the overthrow of Gods free and impartial love to mankinde are not these the inferences drawn from these words That by love here in this text is to be understooâ— election to eternal life and by hatred reprobation to hell-torments and that the time of the commencement of this is from eternity before the persons are born or have done good or evill so that God elects and reprobates loves and hates without any respect to works good or evil therefore do they reade these words in conjunction before they were born or had done goad or evil one was hated and the other beloved or one elected and the other reprobated and that at the meer pleasure and purpose of Gods will and that these two persons by name are as leading examples or types of 〈◊〉 kinde and that when God hath set this love or 〈◊〉 tred it is for ever without any revocation no the one side or the other Now as the Lord shall assist I take it my proper work to labour to discharge this portion oâ— Scripture from that hard service in which it is â—… unwillingly prest to serve contrary to its genuine sence the which I shall do by inquiring into these Eight circumstances following 1. What is the nature of this hatred in God 2. Doth God hate any man without a cause 3. Whether the first transgression of Adam is the cause that God takes up against mankinde to haâ—… them 4. What is the cause that doth provoke God against any people to hate them 5. What are the effects of Gods hatred against any people when conceived 6. Whether we can finde ground from hence or elsewhere to believe that God doth hate parriâ—…lar persons 7. Whether Gods love or hatred to a people be irrevokable and unchangeable 8. How doth such an understanding of our â—postle accommodate his scope and designe in thâ—… contaxt First Hatred in Scripture is taken two ways 1. Positively and absolutely in a strict sence 2. Comparatively in a milde and lower senâ—… 1. Hatred is taken sometimes in a proper 〈◊〉 positive sence to detest and abhor to standing from and seek destruction of thus Cain hateâ— Abel such a hatred is in conjunction with malicâ— and envy thus Ahab hated Micaiah when 〈◊〉 sought his life In this sence the Apostle must be understood Eph. 5. No man ever hated his own flesh but nourished and cherished it 2. Sometimes hatred is taken in a comparative and milde sence for lesse love this is called hatred In this sence Jacob hated Leah Gen. 29. which is there interpreted only for lesse love thus it is understood Deut. 21.15 Matt. 10.39 Luke 14. to hate father and mother and life that is to love them lesse then we love Christ and in this sence if we will take the opinion of the Learned who have left their opinions behinde them it is that there is no more in these words Esau have I hated that is in comparison of Jacob to whom I have given the land of Canaan whilst Esau hath only the barren Countrey of mount Seir. The Second Question to be spoken unto is this Doth God hate any without a cause I answer that as hatred may be either understood in a comparative sence and with respect to external and temporal dispensations it may sometimes be without a cause he may shew lesse love to one then to another in outward things without a cause this I spoke unto before from ver 11. but God doth never hate without a cause if hatred be understood as to a personal final and eternal state 3. Is Adams sin a sufficient cause taken up by God to hate his posterity I answer that hatred in God is not to be understood as a passion of mind but God is said to hate love or be angry as the effects appear now we may see Gods hatred to Adams posterity by the effects of it which is an irrevocable sentence of bodily death to the grave which hatred is plain without exceptions to all Adams posterity But 2ly If we speak of hatred as antecedaneous to Reprobation as to the second death I deaâ— any such hatred to be in God as to Adams posterity so understoed but the quite contrary See Psal 145.9 God is good to all and his tender mercys are over all his works and he swears Ezek. 33.11 that he hath no pleasure in the death of the wicked and consider in the Fall God so loved the world that he gave his only begotten son for them Joh. 3. Rom. 5.8 God commended his love to us that whilst 〈◊〉 were enemies Christ died for us Thus love or hatred in our Text cannot be understood of such a love or hatred whereby either person or party are saved or damned Esau in his lineal posterity was not so hated as I have shewn already for many of them it will be granted were saved as Job and others of that race Fourthly What is the cause that doth provoke God to hate a people I answer Sin and therefore when God hates he renders a reason Psa 5.5 thou hatest the workers of iniquity Psal 11. he that loves violence his soul hates This is an undeniable truth that if God hate so as to reprobate to the second death it is for sin namely actual sin but God may hate in temporals without sin for he afflicts whom he loves Heb. 11. Esa 49. Gods carriages to Zion was as if he hated her whilst his love was to her Gods inward love and outward hate may stand together Fifthly What are the effects of Gods hatred I answer a privation of good and an infliction of evil is reckoned hatred in these Scriptures following Deut. 1.27 Esa 60.15 Jer. 12. Amos. â— 8 Ezek. 35. Hos 9.15 Sixthly Can it be proved that God hates particular persons that God hates things and people is plain Zech. 8.17 I answer that
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