men though never so zealously bent and intent that way but by and from God only who is the donor because the Scripture saith unto Pharaoh meaning that inasmuch as God claimeth a just and unquestionable right to condemn whom he please he hath the same right to save whom he please so that the way by which the Apostle clears Gods righteousness in his proceedings with Jews and Gentiles is his undoubted right thereunto God is not unrighteous in justifying the gentils by faith neither is he unrighteous in condemning and hardning the obstinate unbelieving Iews because he was righteous in so proceeding with Pharaoh upon like grounds of disobedience no man ever questioned the righteousnesse of Gods proceedings with Pharaoh but justified him in it therefore the Apostle makes him here a president Pharaoh being the first born of rebellious unbelievers and obstinate disobeyers of God and a type of all gospel-disobeyers to the worlds end and so his proceedings with him a pattern of Gods proceedings with such to the worlds end as in like manner when God declares his sole love and approbation to Abraham upon his believing he doth also declare his good liking to all such like believers in all succeding generations Abraham the first-born of believing and obedient souls he is the father of obedience as Pharaoh was the father of disobedience not that the children of these two grand heads are in degree equal to Abraham in faith or Pharaoh in disobedience but their faith and their disobedience are of the same species that their fathers was as Abraham may have many sons or children who comes not to equalize him in the degree of his faith provided it be of the same kinde even so may Pharaoh have sons who may be heirs and lyable to the same hardning and condemning who notwithstanding have not disobeyed to the degree of Pharaohs disobedience and it is a certain truth that amongst all people and persons that have been since Pharaohs time none ever came so near to the degree of Pharaohs disobedience as these Jews to whom the Apostle is speaking as afterwards I shall demonstrate by the circumstances of them both for that from this casual word for we may easily gather that this instance of Pharaoh is not forreign to the Apostles businesse in hand but it doth suit with it to help to carry on his designe in vindication of the righteousnesse of God both in shewing mercy and in hardning The second circumstance to be taken notice of is the speaker of these words which is here appropriated to the Scriptures the Scripture saith unto Pharaoh which consideration by the way may be of instruction to us of the divine authority of the Scriptures for notwithstanding these words are the words of God yet the Apostle saith the Scripture-saith I have raised thee up to make my power known what God speaks and what the Scripture saith are the same with the Apostle and so it is elsewhere see Gal. 3.22 where he saith the Scriptures hath concluded all in unbelief which the same Apostle appropriates to God Rom. 11.32 So 1 Timot. 5.18 the Scripture saith thou shalt not muzzle the mouth of the oxe which are a part of Gods words I must take up this by the way that sayings of God and sayings of Scripture are of equal authority and it must needs be so because the sayings of Scripture are the breathings of God by his spirit in his servants see what Peter saith to this 2d Peter 1. last verse 2. Timothy 3. but why seeing Gods sayings and sayings of Scripture are the same doth the Apostle rather choose to say here the Scripture saith rather then God saith as before verse the 15. I answer the Apostle might choose his way to declare it that he might provoke the Jews to consult and consider the whole passage as they had it in their law which also did so greatly concern them and for the same reason doth he so often use this dialect the Scripture saith as Rom. 10.11 chap. 11.2 and many other places 2. It is considerable that whilst he is saying that the Scripture saith he so rendreth it in the present tense he therein gives the Jews to understand that this saying is a standing word not only spoken but speaking it is a speaking Oracle what was said to Pharaoh still speaketh in all ages the Scripture saith I will only add a word of instruction see the choice esteem the holy Apostle had for the Scriptures whilst he reckons the Scripture sayings and the sayings of God equal Gods faithful servants in all ages have been distinguished by this their worthy esteem of the Scriptures both in Old and New Testement and so had Jesus Christ himself let us try our selves by this rule 2. Here is a rule for all preachers the Scripture saith the preacher saith well whilst he saith the Scripture saith in testimony to what he speaks thus it is written The third circumstance to be considered is the subject to whom spoken to Pharaoh worthy our consideration upon a threefold account 1. It was the common name of all the kings of Egypt successively but this was not that Pharaoh which shewed that kindenesse to Joseph nor he that appointed the midwives to slay the male-children this Pharaoh takes another way for Moses was 80 years old at this time Exo. 7.7 2. As to this Pharaoh he was an imperious proud man his power was great as he was king of Egypt he had a vast strength above other nations and as his power was so his heart was great he acknowledged none in heaven nor earth above him as appeareth by his words chap. 5.2 who is the Lord that I should obey him I know not the Lord or as Ainsworth reads it Jehovah is not revealed to me Pharaoh was a man much trusting to and leaning on Magicians and Sorcerers with which that land abounded above all lands here was those Ianies Iamebrise whâ— as the Apostle saith withstood Moses but that Pharaoh was wholely ignorant of Jehovah as to a bear knowledge few think and there may be some reasons given that Pharaoh must needs know him though he stubbornly and wilfully withstood him being thereunto seduced by the Magitians 3. This Pharaoh is considered as a type and head of all the great persecutors of Gods people as we may perceive from the prophets where Gods enemies are threatned under the names of Pharaoh and Egypt see Esa 30. Ezek. 31. the great man of sin is called Pharaoh and the place of his seat Egypt Revela 11.8 Sodom for all debauchery and prophanesse Egypt for oppression and persecution so that Pharaoh is to be understood as a head and leader of disobedience The 4th circumstance to be considered is the time when these words were spoken to him and that is plain if well considered it was after the sixth plague the plague of the botches and boyls which as some think were plague sores whereof many died and so this plague was the
persons have naturally impenitent hearts therefore conversion is a taking away the heart of stone and giving a heart of flesh in conversion the heart is mollified so as to receive the word Act. 2. their hearts could suffer a prick by the word 2. There is an acquired hardnesse there is a contracted hardnesse even in those who have had some softnesse the Church complains of hardnesse of heart Esa 63.17 why hast thou hardened our hearts from thy fear therefore doth our Apostle Heb. 3. exhort the Hebrews to take heed of being hardened by the deceitfulnesse of sin 3. There is a hardnesse which is called a judicial hardnesse that is a hardnesse as a judgment from God and this is the hardnesse of heart spoken of and intended in our Text whom he will he hardeneth this is the hardnesse inflicted upon the Jews which was threatned Esa 6. and accomplished Act. 28.27 But the third circumstance requires most to be spoken unto that is how far God was concerned in hardning Pharaohs heart to the end we might come at the truth in this head I shall speak to it negatively and affirmatively 1. Shew you what God did not do to Pharaoh 1. God did not necessitate Pharaoh to be rebellious and hard hearted against him by an eternal and absolute decree in order thereunto the Scriptures saith not one word to that purpose any where and those who saith most that way takes this hardening of God to commence from Gods beginning of his treaty with him when he saith I will harden his heart chap. 4.21 hardnesse of heart in men is contrary to Gods nature therefore not necessitated by him so to be see how contrary it was to the nature of Jesus Christ of whom it is recorded Mark 3.5 he grieved or mourned for the hardnesse of their hearts which grief in Christ supposeth four things 1. That Christ had done what he could to soften their hearts 2. He declares that such a frame of spirit namely hardnesse of heart was greatly contrary to his spirit or else he had not been greived for it as he was 3. They had a sufficiency of means to have made them soft 4. They were not necessitated to be so from him 2ly Negatively God doth not harden by infusing any quallity of hardness into man to make a soft heart a hard heart so saith some of those contrary to us God hardens none but those he finds hard Therefore 3ly God hardens none by his primary and antecedent will but by his subsequent will God did purpose the hardning Pharaoh conditionally if he was found hardening his own heart first against all his applycations and commands to let his people go God never hardens properly by changing the nature of a soft heart into a hard this is agreed on all hands 4. God did not harden Pharaoh by any proper means tending that way the means that God used to Pharaoh had no tendency that way in themselves but as they were abused by him no they had rather a tendency to soften his heart as for instance all those loving messages sent from God to him and 2ly They being disobeyed the dreadful following judgments sent thereupon 3. The sparing Pharaoh in person though destruction to his subjects and servants 4. Gods ready harkning to Pharaohs request presented by Moses and Aaron as to the removing and taking off those judgments from time to time these had all in the nature of them a choice tendency to soften Pharaohs heart and not to harden it I might adde further the means used might have humbled Pharaoh and made him to acknowledge the Lord Jehovah as Gods silencing his Magicians on whom he too much leaned making them to confesse that in that plague of the lice that it was the finger of God as also his miraculous distinguishing the land of Goshen where his people were from Egypt these particular dealings of God had conviction and softning in the bowels of them and we in charity are bound to believe were intended for that end but it is objected did not God tell Moses before he went to Pharaoh that he would harden Pharaohs heart that he should not let Israel go to which I answer In the first place I premise that there is much abuse of many places of Scripture in laying too much stress upon this word shall whereas it may as the learned Gramarians tells us be as well read will and the truth of this appears from the usage of the word will as well as shall in the history of Pharaoh Exo. 3.19 I am sure that the king of Egypt will not let you go no not by a mighty hand and this hardning is elsewhere in Scripture applyed to Pharaoh as the agent 1 Sam. 6.6 do not you harden your hearts as Pharaoh and the Egyptians hardened their hearts and would not let Israel go this was a received Opinion even by the Philistins in that day so long after that this hardening lay at Pharaohs door not at Gods 2. In answer to this objection God is said to do many things which are done by him only providentially and subsequentially as for instance Psa 105.25 God is said to turn the hearts of the Egyptians to hate his people and deal subtilly with his servants and how did God do this not positively but providentially as be blessed them with increases under their bondage so that they grew stronger then they vers 24. and from hence arose their hatred and it might as well have occasioned them to love them and fall in with them how often is this a ground of love is any thing more usual then as we say to worship the rising sun at least to give fained love and obedience to a strong and prevailing enemie yet this wrought in them hatred to them because they were so strong in this sence God is said to send Joseph into Egypt Gen. 45.7.8 and in this sence God is said to bid Shimei curse David 2 Sam. 16.10 the assembly saith it was by a secret command of providence and in this sence our Lord is said to come to give division not peace on earth yet directly he brought peace on earth Luke 2.14 thus Christ came to make seeing men blind John 9.39 yet to open blinde eyes the Scriptures doth often speak of the accidental and subsequent effects of ministration this Solomon takes notice of Pro. 1.32 the prosperity of fools shall destroy them whereas prosperity may as well lead to repentance and love to God according to what our Apostle speaks Rom. 2. the goodness of God leadeth thee to repâ—tance but we see the same means may bring forth different effects as Christ is set as well for the fall as the rising again of many in Israel Luke 2.34 the hardning of Pharaoh by God is not primary and antecedently designed by God in his application to him but accidentally as I shall shew you more clearly afterwards 3. In answer to the objection I say that God in declaring to Moses that he
more dreadful and amazing yet in this plague Pharaoh himself is preserved alive that this was the time and not before we may finde by the scope of the context we finde not one word like this before the consideration whereof will reflect light upon this passage which doth inform us that God had received very high provocations against Pharaoh before he thus speaks to him in this severe threatning Thus I have opened the preface and now I come to the words themselves Ver. 14. Even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared in all the earth The nature of these words are minatory or a threatning Before I proceed to give my sence and understanding upon these words it may not be altogether needlesse to present the common received Opinions grounded upon these words of God to Pharaoh which are as followeth that God before he created this Pharaoh did purpose and peremptorily decree his state and condition of sin and punishment or that God made him on purpose to shew his power in his destruction and that this might be justly executed upon him he provoked him to be disobedient to all his following applications to him or that God intentially hardned his heart in order to justification And 2ly Not only so but that Gods proceedings with Pharaoh was a president and pattern of his first and second proceedings with all reprobates to the worlds end as he so they are prepared unavoidably before they are born to their own eternal ruine without any possibillity of escape that those who are under an eternal decree of Reprobation are under an impossibillity of repenting or believing in order to salvation These are the common notions deduced from this passage of Pharaoh though every one will not so freely declare them as some of them have done in my hearing Now by the Lords help my designe is and my endeavour shall be to set free this portion of Scripture from this unpleasing service in which it is prest to serve contrary to its genius I have already minded you in my former proceedings upon this Context that our Apostle was far enough in this Epistle or Chapter from a designe to assert or maintain absolute and personal Election or reprobation from eternity neither could such a doctrine at all contribute to his businesse in hand which was to convince the Jews of their horrid sin in rejecting and killing Jesus Christ and rejecting the Gospel it was not a likely way nor a convincing argument to tell them that they were necessitated to do what they did and be what they were by the power of an absolute decree from eternity concerning them would any parent having a disobedient son and taking bad courses use this argument to reduce him to tell him he was decreed and ordained to be what he is and do what he do by an absolute and unavoidable decree of reprobation from eternity I leave the Judicious Reader to consider I shall have occasion to speak more of this afterwards Now in order to Explication let us enquire into these Five following Circumstances 1. To what end doth our Apostle now bring in this passage of Pharaoh and how doth it accomodate his present designe to clear up the righteousnesse of God against the Jews Objection which is his present work 2. I shall open the nature of Gods purpose and intention concerning Pharaoh that is to say whether Gods purposes are absolute or conditional because the Apostle renders it for this cause have I raised thee up 3. Shew how God raised up Pharaoh or what God did for Pharaoh called here raising him up 4. What is that power that God threatens to put forth towards Pharaoh in his dealings with him 5. What part or parts of Gods Name is declared in the world or throughout the earth in destroying Pharaoh after that way and manner which he did As to Gods hardning Pharaoh I shall not speak to it on this ver because it will fall in more properly in the handling the next verse where that is exprest 1. How doth this passage of Pharaoh accomodate the Apostles designe in justifying Gods righteousness which is his present work in answer to the second Objection I answer his designe in bringing in this example and instance of Pharaoh is to shew that God is righteous in rejecting the stubborn disobedient rebellious Jews who had rejected the many applications of God to them that is deprive them of all their outward priviledges and the good promised them and to cause them to cease to be a body politique but to be a people disperst up and down the world which is now their present state the Apostle argueth thus if Gods will and pleasure was and that most righteous to threaten Pharaoh an obstinate rebellious person that if he persisted in his rebellion he would destroy him with a most prodigious destruction which also was performed accordingly thereupon he may justly do so with others of the like kinde and consequently with you the Jews whose stubbornnesse and rebellion against God in order to Christ and the Gospel doth clearly resemble that of Pheraoh what God did by Pharoah he may do by you for the same sins if you persist in them as he did this is the Apostles Argument And 2ly the Apostle might well bring in Pharaoh he being in order the first and most notorious in that sin of disobedience against God with a high hand he was the head father and first-born of all that race as Abraham was the head father of all true believers and therefore the Apostle cites Gods dealing with the father to instruct all his following children of like strain what they must look for at his hands Pharaoh is here brought in as a proper parallel instance in his sin and punishment in these five circumstances 1. God sent a loving message to Pharaoh king of Egypt to desire him to let his first-born son Israel go out of his land so God sent a loving message to the Jews to invite them to believe in his only begotten son Jesus Christ but as Pharaoh refused in slighting terms so did they 2. As Pharaoh was a cruel oppressor to Gods Son the Israelites so were the Jews to Gods only begotten Son Jesus Christ they were cruel unto him and that Israels being in Egypt did type out the state and condition of Christ is plain See Matth. 2.25 that the Scripture might be fullfilled I have called my son out of Egypt 3. As God did not cease in Pharaohs rejecting the first message but sends several more even so did God to the Jews he sent servant after servant till they misus'd them and at last they kill the son as we have it in the parable 4. As Pharaoh was hardned and strengthned in his rebellion against God by his long-suffering patience toward him so it was with the Jews for he stretched out his hand to a gainsaying and
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
had a condition except they repent and have we not reason to believe that Gods purpose unto and concerning Pharaoh is of the nature of all the rest in Scripture but we have some who will venture to tell us that God hath two wills a secret and a revealed will or purpose and that albeit by his revealed will he would have all men saved yet his secret will and purpose is that the far greater number shall eternally perish to which I reply that were it granted that God hath two wills a secret and a revealed yet this I finde that Gods revealed will is the most severe and hasty and his secret will most mercifull as appears by all the former instances his revealed will was that Niniveh should be destroyed whilst his secret will was that it should remain if it did repent 2ly As to answer this question I do say that God did manifest that there was a condition in the bowels of that threatning to Pharaoh and that God did seek and labour with Pharaoh to draw him to repentance and that by proper and suitable means the very tendency whereof was to lead to repentance namely those miraculous judgments on the one hand and those deliverances on the other these did both tend to draw Pharaoh to a compliance with God it is a saying of the synod of Dort that we must more consider the efficacy of the means in themselves then their successes Gods means was sufficient though the end was not effected but some will further pleade could not God have so handled Pharaoh if he had pleased that he should have complyed and let Israel go without all those plagues and destruction at last this question requires a double answer 1. That the power of God simply considered in it self without that regulation which it admits of could have effected it for had God refused to take off any of those judgments till he had permitted Israel to depart doubtless it had been done rather then Pharaoh would have suffered his whole land to be destroyed But 2ly If we speak of the power of God regulated managed or acted forth by his wisdome and understanding and in conjunction with his righteousness he was not able or had not power to work Pharaoh to repentance or prevent destruction for God cannot do any thing unwisely or unrighteously by the same rule as he cannot ly nor deny himself Esa 5. as to his vineyard he could do no more then he had done whereas in a strict sence he could have done much more sent many more prophets even without number but it must be understood he could not honourably wisely and righteously have done more we have such another instance 2 Cron. 36.15,16 without remedy God had lest himself no more means to heal them so Mark. 6.5 Christ could do no mighty works such a kinde of speech we have Act. 27. though God had given S. Paul the lives of all that failed with him in the ship yet saith he except ye abide in the ship ye cannot be saved God is not bound so force men to repentance against their wills or beyond an usual way so God could have kept Adam and the Angels from falling by his absolute power without this regulation by wisdome and counsel but it is further objected that if Gods purpose as to Pharaoh and others be conditional then there seems not to be so much weight or dread in Gods threatnings for the execution of them is suspended upon the creatures repentance is not this some blemish to Gods honour I answer that there is a sence wherein all the counsels and purposes of God are absolute and peremptory unalterable and unchangable and are like the great mountains that cannot be removed by men nor Angels as for instance Gods eternal purpose is to save all that continue in faith and love to the end this is unchangable like God himself 2. That all unbelieving rebellious rejecters of his gospel-grace shall perish eternally this decree is as absolute these are established by a decree that cannot be reversed and thus Gods purpose to Pharaoh must stand which was this that if he did still exalt himself against God and not let Israel go then his great power should certainly be seen in his destruction the condition of his repentance is implyed not exprest The third Particular we are to enquire after is what God did to Pharaoh called here raising him up what doth this raising up refer unto there are many understandings and interpretations upon these words some understands this raising up to refer to his creation others understand this raising up to be his making him King of Egypt but I shall be much swayed by the original words and the consent of the generallity of antient Authors herein the greek word translated raised thee up signifieth as the learned in the greek tells us to raise out of some low state and condition sometimes out of some sickness or disease so it is used Jam. 5.15 sometimes out of the grave Pharaoh was in a sence often in the grave or dead as we say for his rebellion reiterated the hebrew words from whence the Apostle draws this Latined stere feci is read thus I have made thee to stand the vulgar lattin reades it I have sustained thee the Septuagint reades thou wert kept alive the Chaldee Paraphrase reads for this cause have I endured thee or patiently born with thee to which agreeth verse 22. he endureth with long-suffering God had raised him up and delivered him from six several plagues and still saved him in person alive the generallity of interpreters as well Calvinists as others do receive this as the most proper reading I have made thee to stand I have kept or sustained thee thou hast often been laid low under the sentence of death but upon Moseses intercession I have raised thee up I have rescued thee I have forgiven thy disobedience and tryed thee again yet with this purpose that if still after all this thou should'st remain obstinate and rebellious then the stroke shall be the heavier at last my power shall be seen in thy destruction which shall be so prodigious that all the world shall ring of it it shall be known in all the earth now that this raising up Pharaoh could not refer to his creation or raising him to be king as some would have it but must respect the proceedings and dealings of God with him in this present treaty appears from these reasons 1. Because this minatory declaration of God is not sent to Pharaoh till after the six plagues now had this speech respected his creation or making him king or any other precedent act of God to him this message would have beeu applyed to him in the beginning of this treaty when God first sends Moses to him as an argument to dismisse his people but we have not one word of it then but now when God had exercised much patience and long suffering under six plagues and delivering Pharaoh
under all he now speaks of raising him up or making him stand so that we have good ground to judge that this raising up respects some latter past special favour extended to him 2ly That this raising up must be so understood and not of raising him from nothing in creation or to the kingship because there could be no argument drawn from such his former raising up to vindicate Gods righteousnesse in his so notorious destruction it would have sounded very strange and harsh to have run thus for this very purpose have I created thee that I might shew my power in thy destruction or for this cause have I made thee King that I might so signally destrâ—y thee but to reade it thus for this cause have I heard thy requests by Moses and Aaron and taken off my plagues from thee and thy land for this very purpose that if after all this favour shown to thee thou still continue obstinate thy judgment might be the heavier and more remarkable thus understood God makes him often and reitarated favours shown to Pharaoh and his reiterated refusal an aggravating argument to his great destruction and I appeal to each judicious reader if this construction doth not fall in fully with Gods common proceedings with men in all ages for this reade Judg. 10.12 where God makes his often delivering Israel an argument to forsake them who remained still disobedient 3. Such a raising up as we are speaking of bâ— multi-plyed favours upon Pharaoh doth most clearly compoâ—t with the Apostles designe in representing Gods dealings with Pharaoh a platform for his proceedings with the unbelieving Jews for God aggravates the sin and just condemnation of the Jews from his many gracious applications to them in convincing miracles and prophets see Matt. 11. Matt. 23.34 behold I send you prophets wisemen and scribes and some of them you shall or will kill that upon you may come all the blood from Abel to Zacharias from hence it is that Jerusalem and the temple is left desolate to this day and this is the ground to aggravate their condemnation not their birth or former priviledges but their latter and more immediate favours received from God in the last tenders of his grace this was the case with Pharaoh Gods raising him and preserving him alive under the former judgments is the foot of this conditional threatning 4. If we should understand this raising up to be his creation and reade it according to that construction that Pharaoh even before he was born was decreed and ordained of God to be a vessel of wrath that is to say that God created Pharaoh for this same purpose that he might destroy him with a remarkable destruction how strangely will this represent God to men whose tender mercies are over all his works to be more cruel then any of his creatures are to their kinde for all creatures are propense in their affections to those who receive their beings from them or are propagated by them they have bowels of pity towards them yet by such a construction God who is the perfection of all bowels of pity is presented implacably bent upon the eternal ruine of his off-spring even to exquisite torments and that the greater part of mankinde lineally descended from him by Adam who was the son of God Luke 3.38 and this before personall or actuall sin by them committed this horrid imputation upon Gods name and nature by such a construction may induce us to incline to the other interpretation of Gods raising up Pharaoh The 4th particular which is by course to be enquired into is this power that conditionally is made known in Pharaoh in case he remains obstinate some are ready to think that this power respects an inward power exercised in keeping Pharach in his sinfull rebellion or hardening his heart but I hope I need not speak to that the power here intended is most clearly to be understood the power of Gods wrath in Pharaohs destruction in the Red Sea this power of God is exalted in that Song of Moses Ex. 15.6 thy right hand O God is become glorious in power speaking of Pharaohs destruction in the sea notwithstanding Pharaohs greatnesse and power yet the power of God is above him and can easily overthrow him this is that power which God speaks of in the threatning which is seen in the execution and that this is the power we may easily perceive by the repetition of it again vsr 22. of this 9th of the Romans What if God willing to shew his wrath and make his power known these two phrases of wrath and power are exegetical and doth one expound the other Gods power is seen in the letting forth his wrath as is also understood Psa 90.11 who knows the power of thy wrath so that we have thus much in this passage that if Pharaoh would not comply with God but persist in his stubbornnesse then as hitherto he had largely tasted of Gods long-suffering and mercy so he thould also as deeply feel his power crushing him in his destruction So much for the fourth particular The Fifth and last propounded to be spoke unto is how the name of God is declared in Pharaohs destruction and what part or parts of his name by the Name of God in Scripture is sometimes understood his power his Name is great unto the ends of the earth God did not only designe the destruction of Pharaoh upon his obstinacy but to get himself a name and a common name Gods special Name is that which he is known by to Israel in Egypt and to Pharaoh See Exo. 3.15 the God of Abraham the God of Isaac the God of Jaceb and chap. 5. to Pharaoh the God of Israel or the God of the hebrews that God is by name the God of the hebrews and of his people shall be declared the Nations shall afterwards say oh what a God hath the Hebrews that hath so eminently appeared for them this we understand may be the special Name of God intended in our Text his great love to his people he is called the God of Israel or of the hebrews 2ly Suppose we take this Name of God for his common name recorded Exod. 34.6 then it respects Gods proceedings with Pharaoh There are three syllables of Gods Name loudly declared in Gods dealings with Pharaoh 1. The attribute of his mercy his favour his preventing grace in sparing him for so long a time in his oppressing of his people as also in delivering him from so many plagues whenas he might have cut him off at his first slighting Reply to Moses Who is the Lord that I should obey him I will not let Israel go 2. We have magnified in Gods dealings to Pharaoh the attribute of his long-suffering and patience God was eminently known in this attribute of his long-suffering after receiving many affronts from him therefore the Apostle takes special notice of that ver 22. he endered with much long-suffering the vessels of wrath fitted for destruction
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.