Jude 5 (part 1 of 2)

AT This verse the Apostle begins the second Argument, whereby he proves it the duty of these Christians Earnestly to contend for the Faith once delivered to the Saints, and now opposed by the seducers of those times. The Argument is taken from the certainty of the destruction of those Seducers: the Apostle by the zealous prosecution thereof, declaring, that these Christians must avoid their Doctrines, if they would not be involved in their downfall.

The Apostle, in the managing of this Argument, doth these three things; 1. He gives us severall Examples of Gods severe wrath upon others in former times, for sundry heinous sins, to the 8th Verse. 2. He declares that these Seducers lived in the same sins which God had formerly punish’d in others; to the 11th verse. 3. He concludes, that they practising the same impieties, shall partake of the same plagues with those who were before them, to the 17th verse.

For the first of these, the Apostle propounds three Examples of Gods most severe displeasure against the sinners of former times:

The first is of the Israelites, who were destroyed in the wildernesse.

The second of the wicked Angels, who are reserved in everlasting chains under darknesse.

The third of the Sodomites, who suffer the vengeance of everlasting fire. The Apostle with admirable wisdom making choice of these Examples, to prevent the plea which might be made for these Seducers, in regard of their priviledg, as visible professors, of their eminency for place, and of their reputation for sanctity: For though they had Church-priviledges, yet so had the Israelites; though they were eminent for place and station, yet so were the Angels; and though they were desirous to be accounted in the highest form of religion and sanctitie, yet were they as filthy and guilty as Sodomites, a people as famous for Gods judgments, as they were infamous for their own impurities.

The first of these Examples, that of the Israelites, who were destroyed in the wildernesse, &c. is set down here in this fifth verse; wherein are two parts: 1. A Preface prefixed. 2. An Example propounded.

1. He sets down a Preface before the Example, in these words, I will put you in remembrance, though ye once knew this. Wherein two things are expressed.

1. The duty of the Apostle; or, what he would do: I will therefore put you in remembrance.

2. The commendation of the Christians; or, what they had already done: Though ye once knew this, namely, the following example of the Israelites.

1. For the duty of the Apostle: I will put you in remembrance.

EXPLICATION.

Two things briefly for the explication of this.

1. What the Apostle means by this putting of them in remembrance.

2. Why he would put them in remembrance.

1. What hee intends by putting them in remembrance.

The word in the Original, ὑπομνῆσαι, In memoriam revocare. ὑπεμνήσθη ὁ Πέτρος. Ταῦτα ὑπομίμνησκε. here translated to put in remembrance, properly signifies, to recall a thing past to mind, or memory: a thing (I say) though formerly understood, yet possibly almost forgotten, or at least, for the present, not duly considered or remembred; and thus its used Luk. 22.61. Peter remembred the word; &c. and 2 Tim. 2.14. Of these things put them in remembrance, &c. and Tit. 3.1. Put them in remembrance to be subject &c. and 2 Pet. 1.12. I will not be negligent to put you in remembrance, &c. and 2 Pet. 3.1. I stir up your pure mind by way of remembrance. So that the word rather notes reminiscence, than memory; a calling back of that which heretofore they had thought of, but for the present was not duly and throughly thought of.

2. Why did the Apostle thus put them in remembrance. Great reason hereof there was, both in respect of 1 The Apostle who wrote. 2 The Christians to whom he wrote.

1. In respect of the Apostle: It was his duty, not only once to deliver, but again to recall Truths to their minds, formerly delivered. Upon this duty the Apostle puts Timothy, 1 Tim. 4.6. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ. And sending him to Corinth, he giveth him the same command, 1 Cor. 4.17. and this was also practised by Paul himself, Rom 15.15. I have written to you (saith he) the more boldly, as putting you in remembrance. A course practised by Peter likewise, who tels the Christians, that he thinks it meet to stir them up, 2 Pet. 1.13. 2 Pet. 3.1. by putting them in remembrance; and that his second Epistle was written to that end. Hence it is that Ministers are call’d the Lords remembrancers; Isa. 62.6. not only for putting the Lord in mind of the peoples wants, but also in whetting holy instructions upon the people, and putting them in mind of their duty unto God.

2. In respect of those to whom he wrote, he puts them in remembrance. Phil. 3.1. It was safe for the Philippians, to have the same things written to them, Phil. 3.1. Those eminent Christians, Rom. 15.14, 15 2 Pet. 3.1. the Romans, to whom Paul▪ wrote, and the Saints who had pure minds, to whom Peter wrote, wanted this putting in remembrance: for,

1. The best are imperfect in their knowledg. The greatest part of those things which we do know, is but the least part of what we do not know. The plainest and best known Truths are not so well known, but they may be better known. The most experienced Christian may say of every Truth, as a man useth to say to his new Friends, I would be glad of your better acquaintance. Our knowledg is but in part, 1 Cor. 13.9 even in respect of the plainest Truths. We cannot name any Number so high and great, but a man may reckon one still beyond it and there may be alway an addition to our knowledg: A Christian should grow in his head, Col. 2.2. & 1.9, 10. Fateor me Catechismi discipulum. as well as in his heart; in his light, as well as in his heat. ‘Twas an humble speech of Luther, I acknowledg my self a Scholer even in the Catechism. Every point of Divinity hath a vast Circumference; every command is exceeding broad; and what one article of Faith, or precept of the Law is there of which a man may say, There is nothing contained in it, which I fully know not? Christians should often be remembred of the plainest truths, that they may conceive of them the better.

2. The memories of the best Christians stand in need of frequent remembrances: Heb. 2.1. They are frail to retain the things of God naturally. The most precious truths laid up in our memories, are Jewels put into a crazy Cabinet. Memorie is like a sieve, that holds the bran, lets the flowre go; remembers what is to be forgotten, and forgets what is to be remembred: and like a sieve that is full in the water, but empty being taken out: the memory is full perhaps, while men are hearing, but empty so soon as their hearing is ended. If we would have our garment hold its colour, it must be double dyed; so, that a truth may take a deep impression, it must be pressed again and again. And this naturall unfaithfulnesse of the memory is furthered by the tentations of Satan, who labours to steal away the most usefull truths: like a theef, who robs a house of the best housholdstuff. In times of tentation to sin, how hard is it to remember the truths that should defend us! How far from Peters memory was the speech of Christ, Luk. 22.61. till the crowing of the cock remembred him? Ye have forgotten (saith the Apostle) the exhortation, Heb. 12.5. In every sin there is some kind of forgetfulnesse. When passion is violent, and tentation strong, the use of memorie is commonly suspended. Thou hast greedily gained of thy neighbours by extortion, and hast forgotten mee, saith the Lord, Ezek. 22.12. And in all true obedience there is remembrance; Isa. 64.5. working righteousnesse, and remembring God are put together.

3. The best Christians are subject to abate and decay in spiritual fervency of affection to the best things. Now frequent remembrances do not only recall truths to the mind, but quicken the heart to affect them. We are dull to learn what we should do; and more dull to do what we have learn’d. The sharpest knife grows blunt without whetting; the most honest debtor sometimes wants calling on. The Apostle Peter puts the Christians in remembrance, to stir up even their pure minds, 2 Pet. 3.1. The freest Christian sometime wanteth the spur: Our very sanctified affections are like heated water, which of it self grows cold; but neither retains nor increaseth its heats, unlesse the fire be put under, and blown up. Good things in the heart, lie as embers under ashes, and need daily stirring up.

OBSERVATIONS.

1. Great is the sin of those who contemn repeated truths. Observ. 1. A Christian must not have an itching, but an humble and obedient ear. Sinfull is that curiositie that despiseth a wholesome truth because it’s common. Truths delivered of old, may possibly now be freshly usefull; and those delivered now, may be helpfull in old age, or on our death-beds. Who would neglect a friend, that may stand him in stead hereafter? Every truth (like a Lease) brings in revenue the next year, as well as this. He that knows truth never so fully, knows no hurt by it; nay, the more he knows, the more of worth he sees in it. How foolish are those Christians, who count no doctrine good, but what is new? who, as ‘tis storied of Heliogabalus, cannot endure to eat twice of one dish? How just will it be for want to overtake the wantoness of these hearers?

2. Observ. 2. Christians must not only receive, but retain also the truths of God. Our Memories must be heavenly store-houses and treasuries of precious truths; not like hour-glasses, which are no sooner full, but they are running out. The commandments must be bound upon our hearts, and holy instructions (like Books in a Library) must be chained to our memories. Keep these words in the midst of thy heart, saith Solomon, Prov. 4.21. And, I have hid thy word in my heart, that I might not sin against thee, saith David, Psal. 119.11. The slipperinesse of our memories causeth many slips in our lives. Peter forgot his Master, and then forgot himself: First he forgot the word of a Master, and then he forgot the duty of a servant. Conscience cannot be urged by that truth, which memory doth not retain. The same truths which being taken in, begat our graces, being kept in, will increase our graces. To help us in remembring heavenly truths, Let us 1. be reverent and heedfull in our attentions, as receiving a message from God. He who regards not a truth in hearing, how shall he retain it afterward? 2. Let us love every heavenly truth, as our treasure: Delight helps memory, Psal. 119.16. and what we love we keep. 3. Our memories should not be taken up with vanities: A Christian should be most carefull to keep that, which Satan is most industrious to steal away; and he is like a theef breaking into an house, who takes not away earthen vessels, but plate and jewels; Satan empties not the head of worldly trifles, but of the most precious things. The Memory which is fill’d onely with earthly concernments, is like a golden Cabinet fill’d with dung. 4. Let Instruction be followed with meditation, prayer, conference, Deut. 6.6.7. Psa. 119.97. and holy conversation; by all these it is hid in the heart the more deeply, and driven home the more throughly.

3. Observ. 3. There is a constant necessitie of a consciencious Ministry. People know and remember but in part, and as children; and till that which is imperfect be done away, we cannot spare ministeriall remembrances. We shall want Pastors, teachers, Eph. 4.12.13. &c. till we all meet &c. in a perfect man: And there are none weary of the Ministry, but they who love not to be remembred of their duty. Of this before.

4. The forgetfulnesse of the people, Observ. 4. must not discourage the Minister. A Boat is not to be cast up and broken in pieces for every leak: the dullest and weakest hearer must not be cast off for his crazy memory, but pitied. The very Lambs of Christ must be fed; the feeblest child in his house attended. Paul was gentle among the Christians, even as a nurse cherisheth her children. If the preaching of a truth once will not serve the turn, if it be not understood or remembred the first time, Ministers must declare it more plainly the next time, and put people in remembrance again and again.

5. Observ. 5. The work of Ministers is not to contrive Doctrines, but to recall them. They should deliver what they have received, not what they have invented. Their power is not to make, but manifest laws for the conscience. That good thing (saith Paul to Timothie) which was committed to thee, keep, &c. Ministers are not Masters, but Stewards of the mysteries of God.

Thus much the first part of the preface, The duty of the Apostle. The second follows, the commendation of the Christians, Yee once knew this.

EXPLICATION.

It may be demanded, Why the Apostle saith that the Christians once knew this following example of the Israelites, of which hee puts them in remembrance.

The Apostle mentions this knowledg of the Christians, that he may gain their good will and favourable respect to the truth of which he was now speaking, and that his arguing from these examples might the more easily find entertainment with them: For by saying that they knew this, 1. He labours to win them to a love of himself by commending them, and acknowledging that good to be, which he saw in them. He commends them for their knowledg and expertnesse in scripture, and declares that he spake not to rude & ignorant, but to expert Christians. 2. He gains the reputation of certainty to the truths of which he was speaking, he appealing for this to their own knowledg, which was so clear herein, Concerning the word once, I have spoken largely before, pag. 231, 232. that he amplifieth it, by saying, that they knew it once, that is, certainly, unchangeably, and once for all, never to revoke and alter this knowledg: and both these insinuations useth Paul to the Corinthians, 1 Cor. 10.15. I speak as to wise men, judg ye what I say: And to Agrippa, for the gaining his favour to that cause which he there defended, Acts 26.3. I think my selfe happy, that I shall answer for my selfe before thee, &c. because I know thee to be expert in all customes, and questions which are among the Jews. And ver. 26. The king knoweth of these things, before whom I speak freely. 3. By saying that they knew this, he prevents the objection which might be made against what he was about to speak, in regard that it was old and ordinary; he insinuating, that of set purpose be did produce a known and ancient truth, rather then a new and unheard of uncertainty.

OBSERVATIONS.

1 Knowledg is very commendable in a Christian. For this the Romans are (chap. 15.14.) commended. I am perswaded, brethren, that ye are full of goodnesse, 1 Cor. 1.5. filled with all knowledg. For this grace given to the Corinthians, 2 Tim. 3.15. the Apostle blesseth God. The knowledg of the scripture from a child, was the praise of Timothy. True wisdom gives to the head an Ornament of grace, and a crown of glory; it makes the face to shine. Pro. 4.9. Eccles. 8.1. When the Apostle saith that some had not the knowledg of God, 1 Cor. 15.34. he spake it to their shame. How little to the honour of others was that complaint of the Apostle? that when for the time, Heb. 5.12. they ought to be teachers of others, they had need that one should teach them again, which be the first principles, &c. And as Paul speaks of some, Ever learning, and never able to come to the knowledg of the truth. 2 Tim. 3.7. The whole life of an ignorant person is an aberration from the rule: Gal. 6.16. he sayls by no Card. All his actions are wild and roving wandrings. His sacrifice is the sacrifice of a fool, Psal. 119.5. and devout idolatry. He cannot pray, unlesse it be to the unknown God. He cannot beleeve; Rom. 10.14. for only they can trust God, who know his name. Psal. 9.10. John 4.10. Nor can he fear and love God, or desire Christ: Wait therefore on the ordinances (O ye ignorant ones) with humble, hungry souls. Be wisdomes Clyents. Prov. 8.34. Psal. 25.9 1 Pet. 2.3. Purge your hearts of conceits of a Laodicean fulnesse. God teacheth only the humble. Tast the sweetnesse of divine truths. Lay up what ye hear. Not he who gets, but hee who saves much, is the rich man. Yeild conscionable obedience to that of Gods will which you know. Hold not the truth in unrighteousnesse. The more you practice what you know, the more shall you know what to practice: Knowledg is the mother of obedience, and obedience is the nurse of knowledg; The former breeds the later: the later feeds the former. And yet put not off your selves with every kind of knowledge, labour for a soul humbling knowledge. Job. ult. 5.6. 1 Cor. 8.2. Job. 5. ult. Prov. 9.12. The more the light shines into you, the more you must see your own imperfections. Every man is so much a fool, as he thinks himself wise. Let your knowledg be applicative. If ye be wise, bee wife for your selves. Let not knowledg swim in the brain, but sink into the heart. Endeavour to possesse for thine own, Psal. 119.104. Joh. 13.17. 1 Joh 2.3. the good of every threatning, command, promise. Let your knowledg be influentiall into heart and life; not informing only, but reforming; not as the light of torches, which scatter no influences where they shine, but as the light of the sun, which makes the earth and plants green, and growing. He who is rich in knowledg, must be plentiful in holiness; and not like the rich Indians, who have much gold in their possessions, and go naked and beggarly. In a word, let your knowledg be useful and helpfull to others. Know not to know, thats curiosity; nor to be known, thats vain glory; but to do good by your knowledg, thats Christian charity: Knowledg increaseth in pouring out: And (as some have experimentally found it) the Teacher learnes more by the Scholer, than the Scholer by the Teacher.

2 Ministers ought to commend their peoples proficiencies in holinesse. Observ. 2. Jude here mentions the knowledge of the Christians to their praise. When people do what is commendable, Ministers should commend what they doe. If the former finde matter, Rom. 15.15. 1 Cor. 11.2. the later should find words. I am perswaded of you (saith Paul to the Romans) that ye are full of goodnesse. And I praise you, brethren (saith he to the Corinthians) that you remember me, &c. A Ministers prudent commendation wins that love to his person without which the best doctrine is often but unprofitable. Rare is it to find that Christian who embraceth a message, which is brought him from a messenger not beloved. A wise commendation will make a Reproof go down the better. Constant chiding is like Physick, which being too frequently taken, grows naturall, and therefore proves not operative. Ministers should be wise in chusing a fit object for commendation; the commendable actions of every one must not be presently commended: some can lesse bear the sweetnesse of praise, then they can the bitternesse of reproof: A little wine will turn a weak brain. Nor should we commend any to flatter, but benefit them; to encourage the humble, not to content the proud. But truly, Christians, ‘twere happy for Ministers, if the time you make them spend in weeping and reproving, they might fill with encouraging and cheering you. The work and delight of a Minister, is, (with the Bee) to give honey; he puts not forth the sting, unlesse you by sin provoke him. Of this more pag. 183. 184.

3. Observ. 3. Col. 3.16. Joh 5.39. Rom. 15.4. Acts 17.11. Every private Christian should be acquainted with the Scripture. It’s sinfull to clasp up the Scriptures in an unknown tongue. The end of the writing the Scriptures, was the instruction of every one. None are so much commended in Scripture, as those who most diligently search’d into it. To private Christians Paul writes sundry Epistles. The study of Scripture is usefull and needfull to people, as well as Ministers: Illumination, Conversion, Direction, preservation from sin, Psal. 19.8.9 Psal. 119.24. belong to the one, as well as to the other: and if for the abuse of Scripture, the use thereof should be denyed to people, why would Christ and his Apostles preach and write to those who perverted and wrested their doctrines? yea, why should not the reading of Scripture be deny’d, not only to ignorant Monks and Priests, but erroneous Clerks and Bishops, from whom by abuse of Scripture most heresies have proceeded? But whether Satan hath not by his methods wrought us into the other extreme, when in stead of generall restraint from reading, he puts people upon a generall liberty of preaching and expounding the Scripture, our present distractions sufficiently witnesse.

4. Observ. 4. The knowledg of truth is a strong engagement upon Christians to embrace and love it. The Apostle, from their knowing the examples, hopefully expects that they will lay them to heart. Truth known and not loved, is unprofitable. Not he who knows a trade, but follows it, grows rich. It will fare ill enough with the ignorant, worse with the obstinate; and many stripes are reserved for the opposing of much knowledg. But of this before.

5. Observ. 5. Ministers ought not to content the curiosity, but to consult the benefit of their hearers. They should rather deliver Truths old and usefull, then doctrines new and unprofitable. Their work is not to please the Athenian, but to profit the Christian. They are not Cooks, but Physicians, and therefore should not study to delight the pallat, but to recover the Patient: they must not provide sawce, but physick. If to preach the same things be safe, it matters not whether it be sweet or no. Jesus Christ hath given us no commission to study the pleasure, but the preservation of our people. Its better that our people should be angry for not pleasing their lusts; than that God should be angry for not profiting their souls.

6. Observ. 6. The truths of the word are to be known unchangeably, Gal. 1.6. Ephes. 4.14. Si fidem scrutari haesitando caeperimus, omnium patiemur jacturam. Theophylact. in Rom. 1. Col. 2.2. Helps hereunto, see pa. 238, 239. stedfastly, once for all. Christians must not be removed from the truth: they must labour to be men in understanding; and not be children, tossed to and fro with every winde of doctrine. They must be known by the truth, (as men say they will by the gift of a friend) many years after ‘tis delivered. Holy instructions must be entertaind with full assurance of understanding, and look’d upon, not as opinions, but assertions, more sure than what we see with our bodily eys. A seepticall, doubtfull, staggering Christian will soon prove a falling, an apostatizing Christian. A Christian must be rooted and grounded in the love of the truth. Ephes. 3.17

Thus far of the first part of the verse; viz. the Preface prefixed. I come now to the second, namely, the Example propounded, in these words, How that the Lord having saved the people out of the land of Egypt, afterward destroyed them that beleeved not.

In the Example I consider,

1. A famous deliverance; The Lord having saved the people out of the land of Egypt.

2. A destruction following that deliverance; Afterward destroyed.

3. The meritorious cause of that destruction, Unbeleef; Those that beleeved not.

I. The deliverance is contained in these words; The Lord having saved the people out of the land of Egypt.

EXPLICATION.

The greatnesse of this mercy in delivering the Israelites out of Egypt is frequently mentioned in Scripture. Deut. 4.20. Lev. 26.13 Psa. 77.15, 16, 19, 20 Psa. 78.12, 13, 14. and from ver. 41. to 54. Psal. 105. form ver. 23. to 39. Psal. 106. from ver. 6. to 13. Psal. 114.3, 5. Isa. 63.11, 12, 13 Psal. 136. from ver. 9. to 17. Acts 7.18, 19, &c. to 37. Besides the large historie thereof in the book of Exodus, it’s prefixed briefly to the ten Commandments, as a most prevailing motive to obedience; and often set down as one of the most famous deliverances that ever God bestowed upon his Church. And indeed, so it was, if we consider,

1. What the Egyptians did to the Israelites in abusing them during their abode in Egypt.

2. What God did both to the Egyptians and Israelites, when he delivered the Israelites from the abuses of the Egyptians.

For the first: 1. The Egyptians offered many cruell injuries to the bodies of the Israelites. 2. By their heathenish idolatry they were great enemies to their souls.

The first of these the Scripture expresseth in setting down,

First, The bondage and servitude of the Israelites whereby their libertie and ease were taken away.

Secondly, The murderous Edicts which were given out for the taking away also of their lives.

First, The cruel bondage of the Israelites was so great, Exod. 20. that Egypt is call’d in Scripture the house of bondage: and Egyptian bondage is even become a Proverb. The Israelites were not more lovingly received by one Pharaoh, Exod. 1.6. then they were cruelly retein’d by another. They who of late were strangers, are now slaves. With Joseph, died the remembrance of his love to Egypt. Thankfulnesse to him by whom under God the lives and beings of the Egyptians were preserved, is swallowed up in envie at the increase of his kindred and posterity. The great fault of the Israelites is this, that God multiplieth them. To pull them down, though by opposing of God, and to make them as unfit for generation, as resistance, the Egyptians make them serve with rigour, Exod. 1.13, 14 and make their lives bitter with hard bondage in mortar and brick: Every word notes Egyptian cruelty. The word translated to make them serve, signifies to oppresse by meer force: יעבדו Hanc habet vim praepositio 〈Greek〉 à פרך Frangere. and it is a word noting properly a tyrannicall abuse of power, and therefore translated by the Seventy καταδυναστεύειν, which signifies such a proud and cruel domineering as is used by tyrants. Nor is the word translated with rigour, without an emphasis; it signifies (saith Cajetan) a making them to serve, even to the breaking of their bones. It is added, that the Egyptians made their lives bitter: a word transferr’d from the body to the minde, to note the grievousnesse and unpleasingnesse of a thing. The same word is used Lam. 3.15. where the Church saith, Hee hath fill’d me with bitternesse, 〈Greek〉 unde 〈Greek〉 he hath made me drunk with wormwood. And (as Lorinus thinks) Miriam the sister of Moses had that name given her, which signifies bitterness, because she was born in those times. The Seventy in their Translation, expresse this imbittering of the Israelites lives by a word which signifies the most sharp and cutting pains in childbearing. And much (doubtlesse) was this bitterness increased by the nature of the work wherein the Israelites were imployed, which was in mortar, dirt and brick, and all manner of service of the field: they were put upon the most sordid and servile imployment. Philo and Josephus, with others, report, 2. Antiq. c. 5. that the works of the Israelites were meer drudgeries, the most mean and dirty, as scouring of pits, the casting up of banks to keep out inundations, the digging and cleansing of ditches, and carrying the dung out of the Cities upon their shoulders. And it’s said, Psal. 81.6. I removed his shoulder from the burden, and his hands were delivered from the pots. And that which yet made their servitude more extreme and bitter, was, that being in these dirty drudgeries of mortar and brick, Exod. 5.10. the tale of the bricks is by the taskmasters laid upon the people, though the straw wherewith to make brick be denyed them: The poor Israelites now take more pains to please, and yet please their cruell masters lesse than ever before: They are commanded to gather straw, and yet cruelly beaten, because while they were gathering of straw, they were not making of brick; that is, because they performed not impossibilities; and did not make straw as well as brick. Do what may be, is tolerable; but do what cannot be, is cruell. Hereupon the Israelites cry and complain to Pharaoh of their want of straw, and their plenty of stripes: In a word, all that they desire is, that they may but work; as for wages, they desire none: In stead of relieving them, he derides them, and with a cruelly cutting scoff, and a sarcasticall insultation, he wounds their very wounds, and tells them, against hisown knowledg, they are idle, they are idle. Hereupon, Si quis labori ob infirmitatem se subtraheret, capitalis noxa judicabatur. Philo lib. 1. de vit. Mos. the Egyptian rigour is continued, and the people of God (who after all their toyling received no other rewards but stripes and scorns) are worse handled then Egyptian beasts: So great was this crueltie, that (as Philo reports) if any Israelite, through sickness of body, abstained from labour, it was accounted a crime deserving death. Eusebius saith, That by reason of their excessive labour and heat, many were taken away by the pestilence. By this we may gather, why the Lord tells them, Levit. 26.13. Deut. 4.20. I brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bonds of your yoak, and made you go upright. Servitude is a kinde of death, nay, by free people, accounted worse then death; who have often chosen rather to die valiantly, than to live slavishly. Nor is it any wonder therefore to read of the groaning, sighing, and crying of the poor Israelites, Exod. 2.23, 24 Exod. 6.9 ἀπὸ τῆς ὀλιγοψυχίας. Septuag. yea, of their anguish, shortnesse and straitnesse of spirit by reason of cruell bondage.

2. The second discovery of the crueltie of the Egyptians towards the Israelites, Exod. 1.15. was in the bloody commands for the taking away of the lives of the male children. This was a blow at the root: ‘Twas out of policie, not any tendernesse of conscience, that this murderous command took not in the females also: The females did not constitute families; the taking away of the males would suffice to hinder the multiplying of the people. The females could not make war, joyn with the enemies of the Egyptians, or by force endeavour to depart from Egypt; and the sparing of some might make the murders lesse suspected. From bondage these Egyptians proceed to blood, and from slavery to slaughter. Women are suborned to be murderers, and those whose office is to help, must destroy the birth; the Midwives were put upon this bloody work, because, as they had more opportunitie of doing, so would others have less suspicion of them for doing the mischief. The male children must be born and die at once; and poor babes, they must be kill’d for no other fault but for their Stock and their Sex, because they are Israelites and males: pure and downright bloodiness! Needs must the Hebrew women, contrary to all others, not joy, but mourn, when they saw men-children born. 〈Greek〉. Acts 7.19 This device of imploying the Mid-wives not succeding, the tyrant gives commission to all his own people to cast every son that is born into the river. Josephus writes, This seems to be opposed by Exod. 1.22. that the command was given also to the Hebrews to kill their own children: but most barbarous it was, although it were only given to the Egyptians. Pharaoh’s crueltie smoked before, now it flames out. 1 Obstetricum dolo nisus est, &c. 2 apertâ persecutione, Rupert. He practised secretly in his commands to the Mid-wives, he now proclaims it openly to all the world: No Egyptian now could be obedient, unless bloody; every man is made an executioner; the reins are laid upon the neck of Cruelty: Every Egyptian may rifle the houses of the Israelites, and search for children as for prohibited commodites. How difficultly are these poor babes hid, and yet how dangerously found! They who had no armour but innocence and tears, are exposed to authorised rage. How poor a shelter is the arm of an indulgent mother against the command of a King, and the fury of his heathen Subjects; whose vigilance and violence were so great, that as the mother of Moses was unable long to hide him; so was she more willing to trust him with the mercy of beasts and waters, than of Egyptians? And how hard was it for the strongest faith of the best Israelite, to bear up against this tentation! So long as the Israeltes saw themselves increasing, though oppressed, their faith in Gods promise of blessing the seed of Abraham, might be comfortably relieved; but now this cruell Edict of murdering their children, by whom the seed of Abraham was to be propagated, seems to cut off all hope, and to make void all the promises.

2. The Egyptians from whom the Israelites were delivered, may be considered as heathen Idolaters, and so enemies to the Souls of the Israelites. Had the outward ease and prosperity of Israel in Egypt been never so great, yet eminent had been the mercy of being drawn out of such perill for the soul, as was in idolatrous company. Joshua thankfully records the mercy of God to Abraham, in bringing him out of Ur of the Caldeans, where his Ancestors served strange gods. And how great this mercy was, appears by observing the forwardnesse of the Israelites to be infected by the contagion of Egyptian idolatry. The Egyptians were a most idolatrous people, Isa. 19.1. Jer. 43.12. Jer. 46.25. Exek. 20.7, 8 whence it is, that so often we read of the idols and gods of Egypt. No people idolized so many, and such vile creatures as did the Egyptians; the Mole, the Bat, the Cat, the dung-flie, Monkies, Birds, Crocodiles; Per allia ccpe, & porros jurant. Plin. l. 19. c. 6. —Crocodilon adorat Pars haec, illa pavet saturam serpentibus ibim. Effigies sacri nitet aurea Cercopitheci Porrum et Cope nefas violare et frangere morsu. O sanct as animas, quibus haec nascuntur in hortis Numina.—Juv. Sat. 15. Sanctius in Ezek. 20.7. Nauseas, Symmach. Inquinamenta, Aquila. yea, Leeks, Onions, Garlick, &c. were adored by them as Gods. So grosse was their superstition herein, that the Heathens deride them for it. Pliny saith, that they were wont to deifie and swear by their Leeks, Onions and Garlick. And Juvenal lasheth them for adoring these garden Gods. And from the vileness of those creatures, Sanctius supposeth that the gods of the Egytians are called abominations. It is evident also that the Israelites were too forward to worship the ldols, although they were weary of the oppressions of the Egyptians. Hence it is, that (Ezek. 20.7, 8.) the Prophet complains of their rebelling against the expresse prohibition of God, that they should not defile themselves with the idols of Egypt; and that they did not forsake those idols. And the same Prophet, Chap. 23.3. reproving Israel for their early adulteries, (by which he means their idolatries) saith, that she committed whoredoms in Egypt in her youth, (i. e. when the Israelites were but a young and new Nation.) And vers. 8. that she left not her whoredomes brought from the Egyptians; for in her youth they lay with her, and bruised the brests of her Virginity, Clear likewise to this purpose is that command of Joshua to the Israelites, Chap. 24.14. Put away the gods which your fathers served in Egypt. Nor are there wanting learned men, who conceive that the reason why the Israelites in the wildernesse made them an idol which had the figure of a Calf or an Ox, Exod. 36 4. Psal. 106.20. was, because they had often seen the Egyptians, under that kinde of image to worship either their greatly adored Apis, who had formerly been their King and benefactor, and whom now they esteemed their tutelary god; or else (as other learned men think) the River Nilus, which by its inundation did make the land of Egypt fruitfull. And very probable it is, that God intended this bitter oppression of the Israelites by the Egyptians, partly as a punishment for joyning with them in their idolatry formerly; partly as a remedy, to prevent in the Israelites that familiarity and friendship with the Egyptians for time to come, whereby they might easily fall again in love with their superstitions. For if after all the indignities and cruelties which the Israelites suffered in Egypt, they were desirous again (as they were) to return thither; Num. 14.4. how forward would they have been, had the Egyptians alwayes favoured and loved them? If they loved to be handling of thorns, how would they have delighted in Roses?

And this may serve for the explication of the greatnesse of this deliverance from the Egyptians in this first consideration; namely, of what the Egyptians had done to the Israelites, in abusing them during their abode in Egypt.

II. But secondly, This deliverance will yet appear much more eminent, if we consider what God did both to Egyptians and Israelites, in delivering the Israelites from the abuses of the Egyptians.

And first, What God did to the Egyptians. He powred his plagues upon them; he made Egypt the anvill of his angry stroaks. He punish’d them, 1. Powerfully. 2. Justly.

1. Most powerfully did God punish the Egyptians. For this cause did God raise up Pharaoh, to shew in him his power. All the judgments which befell the Egyptians, Exod. 9.17. came as soon as God called them. At his command the waters run blood, the frogs, the lice, the flies, the grashoppers, the darknesse, the hail, the thunder, and all those wrathfull troops of plagues obey the will of him who commanded in chief, and revenge the wrongs of their Maker. The most despicable of creatures, lice and flies, the weakest twigs of Gods rod shall fetch blood, when managed by the hand of Omnipotency. Nor was his power lesse conspicuous in setting a stint to the very flies, and making that winged army to acknowledg their limits, and to keep at a distance from Goshen. Yea, let but God speak the word, and frogs, and flies, and grashoppers depart as readily as ever they came. And to shew that he could plague without them, the greatest of Egypts plagues is inflicted when they are gone. The strength of Egypt, their first-born die, and are but worms and weaknesse to the strength of Israel. All this was much; ‘twas admirable strength which broke the backs of the Egyptians; but nothing but pure Omnipotency could break such rocks and oaks as were their hearts; but even these also are bowed and broken. None so forward now to thrust the Israelites out of Egypt, yea, to hire them to go, as they who even now tyrannically detain’d them. Their rich jewels of silver and gold are not too deer for them whom lately they spoiled of their substance. Glad they are now to pay them for their old work. Those who lately were detained as slaves, are now sent away as Conquerors, with the spoils of their enemies. Still the power of God appears; No sooner were the backs of Israel turned to depart, but the warlike Egyptians, furnish’d with horses and chariots, pursue the feeble and unarmed Israelites: who hereupon give up themselves for dead, and are now talking of nothing but their graves. They know not whether is more mercifull, the sea before them, or the Egyptians behind them: but the sea retires and flies, and the Israelites put their feet into the way that it hath made them. Pharaoh thinks he may adventure as well as they; he marcheth smoothly, till he be come to the midst of that watery trap, and would fain return when it was too late. The rod of Moses is now more powerfull than the scepter of Pharaoh. Gurges in gurgite. The sea is now again unbridled, returns in its force, and devours the late devourers of Israel; And therefore,

2. How justly did God punish the Egyptians? Was it not just that the bold blasphemer, who even now askt, Who is the Lord? should be made to know him by feeling him, and that this Lord should be known upon him to all the world? The river Nilus which by its inundations made Egypt fruitfull, was by the Egyptians regarded more than heaven, and worship’d for a deitie; and how righteously are they punished by the blood and frogs of that which they make a corrival with God? They had lately defiled the rivers with the blood of infants; See now their rivers red with blood, and they themselves are afterward over-whelmed in the red sea. He who had rather satisfie his own curiosity by the feats of Magicians than labour for humility under stroakes, not more, smart than miraculous, is at once both deluded and hardened. They who, to spare themselves, burdned and inslaved poor groaning Israelites, are now plagued, when Israel is preserved. How justly doth God distinguish, when they had done so before? They who are hardened, are at length broken by judgements. They who sinned by the removall, are justly punished by the renewing of plagues. They who so cruely opprest Gods first-born son, his Israel, are now plagued in the destrustruction of their own first-born. They who lately made poor Israel drudge, and toyl in dirt and mire, without allowing them any wages but scoffes and stripes now pay them wages for their old work, with interest; and with their gold and silver, bear the charges of that journey, which all this while they were hindering the Israelites from taking. They who are not taught, justly stumble by the people of God. To conclude this, How just was it, that he who with his people hoped that the Israelites were so intangled and shut up in the wildernesse and the sea, as they should not be able to make escape; that he and his (I say) should by this bait be drawn so far to pursue the Israelites, as neither to be able to go backward or forward.

2. The mercy of saving the people out of the land of Egypt, will yet more fully appear, if we consider what God did to the Israelites. He delivered them; and this he did, 1. Most Wisely. 2. Most Graciously.

1. Most Wisely did God deliver his people, in raising up of Moses to be their deliverer. The mother of Moses brought him forth in a time wherin she could not but think of his birth and death at once, and hourly expect some cruell executioner to tear her tender and lovely babe out of those arms, Admiranda est Dei providentia tam pulchrè Aegyptiis illudens, ut quo tempore cogunt Hebraeos servire sine mercede, adiguntur à Deo ut alant ministrum futurum liberationis eorum, idque mercedē ultro praebentes. Dum infantes in ruinam Ebraeae gentis interimunt, propriis sumptibus unum in suam ruinam educantes. Riv. in 2. Exod. wherein she was as unable as she was willing to hold him. For fear of such an one, shee puts him into an Ark of bulrushes, and hides him among the flaggs of the river. God shewed, that he knew the place where Moses lay, by guiding thither even the daughter of Pharaoh, to deliver Moses. She soon espies and causeth the ark to be opened: the tears and beauty of the child move her compassions; which Moses his sister observing, offers to procure a nurse for the babe, and fetches his mother She who even now would have given all her substance for the life of her child, hath now a reward given to her to nurse him. How admirably did the wisdome of God deceive the Egyptians! The daughter of him, whose only plot was to destroy Israel, is made the instrument of saving Israel, by preserving him who was to be their deliverer, and the instrument of Egypts destruction. The Egyptians also, who compel the Israelites to serve them without paying them wages, are compelled by God at the same time to pay for the nursing of him, who shortly after overthrowes the Egyptians. At length Pharaohs daughter takes Moses home from nurse, and gives him as good breeding as the Egyptians Schools and Court can afford him. Moses was not in more danger among the flaggs, than among the courtiers: but God, who of late kept him from hurt by Egyptian cruelty, keeps him now as wisely from hurt by Egyptian courtesie. The honours of Egypt cannot make him either own an heathen for his mother, though a kings daughter, or forget his Hebrew brethren, though the kings bondmen. He observes their sufferings, and suffers with them. He having from God an instinct of Magistracy, mortally (though secretly as he thought) smites an Egyptian, unjustly smiting an Hebrew. The fact is known, and Moses warned thereof by a churlish word which was intended to wound him, flies from Pharaoh seeking to slay him. In Midian God provides him a shelter. Moses hath now changed his place, yet neither hath he changed his keeper and acquaintance, nor Israel lost their deliverer. Quid sibi vult ardere, & non exuri rubum? nempe Israelem Aegyptiis superiorem futurum. Theod. in loc. In a strange land God appears to Moses, and calls him to this honourable imployment of saving Israel. God confirms his faith by vision and voice: by the vision he taught him, that if the tinder of a weak and most combustible bush could overcome a flame of fire, that a poor Moses and an oppressed Israel might as easily prevaile over cruell and armed tyranny: by the voice, which was the comment upon the vision, God, being moved by Israels afflictions, and not hindred by Moses his objections, expresseth his resolution, that Moses shall bring Israel out of Egypt. Whereupon Moses yeilds to undertake the imployment.

2. Most wisely did God deliver the people, in respect of the time of their deliverance. How wisely did God time this deliverance, considering the extreme and distressed lownesse of Israel at that time wherein God began to work it! The darknesse was very thick immediately before the day-break; the tide was at the lowest, before it began to turn; Moses himself was too faint to beleeve without the double support of a promise and a vision: now was Egypts cruelty high, Israels strength low; all their armes were toyl and tasks, tears, and sighs, and groans, (weapons which overcame him who overcame the Egyptians:) For thus it faring with Israel, Moses the deliverer comes and serves Pharaoh with a warrant from God himself, to let Israel go. But Israel is not yet fit, that is, weak enough to break out of Egypt. They must be required to make brick without straw; and in effect, to make straw; and then God creates deliverance. The deliverance from their tasks of brick seems as unpossible, as was the fulfilling of these tasks; and they for very anguish are as unable to hearken beleevingly and patiently to Gods messenger, promising deliverance, as they were desirous to receivie it. Oh how did the desperatenesse of Israels disease, commend the skilfulnesse of Israels Physitian!

2. How eminent was the wisedome of God, in timeing of Israels deliverance, so as that they should be compe•‘d by Pharaoh to depart, that very day in which God had promised that they should depart four hundred and thirty years before! Pharaohs choice of time for the departure of Israel, meets with Gods exactly; that very night when the four hundred and thirty years were expired, Israel must go; God will have it so, yea, Pharaoh will have it so, who neither can, nor can will to keep them any longer.

But secondly, God delivered Israel out of Egypt as graciously as he did wisely. 1. How tender was he of his Israel, when his wrath was hottest against the Egyptians! He commands his plagues to distinguish between Egypt and Goshen. Israel was now like a man upon an high hill, that sees the dreadfully stately spectacle of a bloody battell, but is himself out of gun-sho•. All Israels work is but to behold and beleeve. 2. Afterward in their departure, how good was God to give them furniture for their journey, at the voluntary charges of their late oppressive enemies! 3. Further, how indulgent vvas God in having such respect to the infirmities of his people! as not to choose them the shorter but the safer vvay; and to preserve them from vvar, vvhose I ate and long condition of slavery had made them unfit for souldiery; he intending them no fighting, till after more preparation; and not suffering evills to be ready for Israel, till Israel vvere ready for those evills; dealing herein as gently vvith his people as doth the Eagle with her young ones (the resemblance used by Moses, Deut. 32.11.) for the Eagle turns not her young ones presently out of her nest, either for flight or prey, but first nourisheth them, and then by little and little accustomes them to flye, by bearing them on her wings. 4. Mercy still proceeds: it both chuseth a way for Israel, and guides Israel in that way. In the day God appoints a Pillar of a cloud to guide them, and not of fire, because the greater light extinguisheth the lesse. In the night he errects a pillar of fire, because in the night nothing is seen without light. The cloud shelters from heat by day: the fire digests the rawnesse of the night. Day and night God sutes himselfe to Israels exigency. 5-Yet more mercy; Pharaoh and his formidable army are now within sight of Israel, and Israel more fears Egypt, than beleeves God. They voice Moses in their murmurings not to intend to deliver them from, but to betray them to the Egyptians. And Josephus reports, that the unbeleeving Iraelites were about to stone Moses, and to yeeld up themselves again to their late cruell masters the Egyptians. Gods patience is no lesse miracle than their deliverance. 6. But mercy stops not yet; The sea forgets its naturall course, and stands still to wait upon the servants of the God of nature. The sea made them way, rear’d them up walls on both sides, and dares not stirre till Israel have passed through it. That which Israel feared would destroy, now protects them from their late destroyers, and present pursuers.

OBSERVATIONS.

1. Observ. 1. The goodnesse of God to his Israel, stirs up envie in the Egyptians. Because Gods eye is good, theirs is evill. Joseph was envied by his brethren, because God bless’d him with the love of his father. Saul envied David, because God was with him: Pharaoh the Israelites, because God multiplied them. Its a signe of a wicked heart, to look upon every addition to anothers happiness, as a diminution of its own: an envious man in one thing is worse then other sinners; for whereas others rage and fret, Uberior seges est alienis semper in agris. Viciníque pecus grandius uber habet. 〈Greek〉. that the world (as they conceive) is so bad, the envious are angry it is so good. And wisely doth God suffer his own bounty to be mixed with his emies envie, lest his people being too much glued to his footstool-favours, should not enough look up to that place where envie shall be no more. Only in heaven is so much plenty, that there’s no envie.

2. Observ. 2. The kindnesses of Gods Israel to Egypt, are often but unkindly requited by Egypt. To Joseph (under God) did the King and kingdom of Egypt in the time of famine, owe their preservation: but a new King and generation arising, old favours are forgotten. Had Joseph been an enemy to Egypt, it would have been well enough remembred; but as his brethren remembred not his afflictions, Si quid bene fa cias, levior pluma est gratia: si quid peccatum sit, plumbeas iras gerunt. Παλαιὰ εὕδει χάρις. Pind. so the Egyptians remembred not his favours. Light injuries, like a feather, will easily swim upon the water; weighty favours, like a piece of lead, sink to the bottom, and are forgotten. The loyall love of Mordecai to Ahasuerosh had been utterly buried, if the Annals had not recorded it. Gideon, who had been that famous Deliverer of Israel, is so far forgotten after his death by the Shechemites, that they slew his sons. God would have his people in all the good they do, not to seek the applause of men, but to eye his command, and to look to him, who registers the slenderest performance, even the giving a cup of cold water to any in his name; and with whom our reward is, and who will make our favours coals of fire to consume and destroy, Rom. 12.20. if not to thaw and dissolve our hardned enemies.

3. Affliction is the lot of Gods Israel. Observ. 3. The holy Patriarck who had the name of Israel, had a life made up of sorrows. Affliction was his daily bread, Gen. 32.28. and his constant dyet drink. His brother threatneth to kill him: His uncle, to whom he flies for refuge, is churlish and deceitfull: His eldest son is incestuous: His only daughter ravish’d: Two of his sons turn cruell murderers; His best beloved wife dies in childbirth, and his dearest child is given over for murdered Hee and his family are soon after punish’d with a sore famine: in sending for food, he looseth (as he thinks) Simeon: Gen. 47.9. His dayes (by his own computation and confession) were few and evill. The posterity of Israel have afflictions left them for their legacie. Egypt, the wildernesse, Canaan, Babylon, were the stages of Israels tragedies. The Spirituall Israel is in all the parts and ages of the world a distressed number: Witnesse that book of Martyrs epitomized, Hebr. 11. Of all people, Heb. 1•.10. God would have his Israel holiest, and he corrects them to make them partakers of his holinesse. If he suffers weeds in the forrest, he endures them not in the garden. Affliction is appointed for the consumption of sin. It is as fire to the raw flesh, to rost out the cruditie; Parisiensis. and blood of our corruptions. It is poison to lusts, and food to graces. The sheep of Christ thrive best in shortest pasture; faith, humility, patience, prayer, heavenly mindednesse, &c. in affliction, like spices under the pestle, are sweetly fragrant. How sweet is musick upon the water! How heavenly are the prayers of a weeping Saint! Affliction is Gods touch-stone, to difference between the precious and the vile; his fan, to sever between the wheat and the chaffe; Judg. 7.5. his waters, like to those to which Gideon brought his souldiers, for the tryall of their fitnesse for war. His furnace, to separate between the metall and the drosse. Of all people therefore, true Israelites should never promise to themselves outward ease. God sees it best for his people (like waters) to be in motion: Should they stand still, they would soon putrifie. Heb. 4.9. The rest of the people of God remaines. Its too much to have two heavens. Hee who said, He should never be removed, like Peter in the mount, knew not what he said. That Saints may be alway safe, they must never be secure. Of all people, those should be least censured who are most corrected; they may be, nay are most like to be Israelites. The happinesse of Israel is not to be judged by outward appearances. The Israels, the Princes of God, are in this world but princes under a disguise. This life is but the obscurity of their adoption. Wee see their combats, wee see not their crowns: Wee veiw them in the tents of Kedar, not within the curtaines of Solomon.

4. Observ. 4. More particularly, Its no new thing for Egypt to be unkind and cruell to Israel. Israelites and Egyptians are of contrary dispositions and inclinations; the delight of the one, is the abomination of the other. Besides, its the duty of Israel to depart out of Egypt. Israel is in Egypt in respect of abode, not of desire. Egypt is not Israels rest. If Egypt were an house of hospitality, it would more dangerously and strongly detein the Israelites, than in being an house of bondage. The thoughts of Canaan would be but slight and seldome, if Egypt were pleasant. Its good that Egyptians should hate us, that so they may not hurt us. When the world is most kind, its most corrupting; and when it smiles most, it seduceth most. Were it not for the bondage in Egypt, Mundus arridet & irridet. the Onyons and idols of Egypt would be too much beloved. Blessed be God, who will by the former, weane us from the later; and will not let us have the one without the other: far better that Egypt should oppresse us, than wee oppose God. Further, Its the endeavour of Israel to depart out of Egypt; and never was any known to forsake Egypt without persecution. This world loves its own, but it loaths them who shew that they belong to another. To forsake the courses of the world is practically to speak our dislike of them; and therefore he that will not associate with sinners, shall be sure to smart by them. 1 Pet. 4.4. They think it strange (saith the Apostle) that ye runne not with them to the same excesse of riot, speaking evill of you. The wicked speak evill of Saints, not for doing any evill against them, but only for not doing of evill with them. I wonder not that Israel was either so courteously sent for and invited out of Canaan into Egypt; or so cruelly opposed when they offered to depart out of Egypt into Canaan. When thou art coming to Egyptians, they will love thee: When thou goest from them, they will hate thee.

5. Judgment begins at Gods Israel. Observ. 5. 1 Pet. 4.17. God whips his children, before he beats the servants; and corrects Israel, before he kills the Egyptians. First God performes his whole work upon mount Sion, before he punisheth the fruit of the proud heart of the King of Assyria. Isai. 10.12. God ordinarily makes use of Egypt for the base and low service of punishing Israel; and the wisp must first scour the vessell, before it be thrown on the dunghill. The building must first be erected, before the scaffold be taken down. The corrupt blood must be drawn out, before the Leech fall off. Domini sumus non tantùm in genitivo singulari, sed in nominativo plurali. Luth. The wicked in all their tyranny and Lordship, are but servants, (the lowest) scullions to serve and scour the godly. They are spared and punish’d in order to the Saints exigency; and when wicked men are advanced; ‘tis not for their own worth, but for the Church her want▪ not because the wicked deserve to have such servants as the godly, but because the godly deserve such masters as the wicked. God sets them up, not out of love to their sinne; but out of hatred to the sinnes of his people: and the best prognostick of the downfall of Egyptians, is the reformation of Israelites. Besides, God will render Egypt inexcusable, when he comes to plague them. What can Egypt say for it selfe, when God hath dealt so severely with his own Israel before their eyes, yea by their hands? so many crosses as befall Israel, are so many evidences against Egypt. Luk. 23.31. If God do these things in the green tree, what will he do in the dry? If he scourge the children with rods, he will whip the slaves with scorpions. They whose judgment was not to drink of the cup, have assuredly drunken; Jer. 49.12. and art thou he that shalt altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it. I begin to bring evill upon the city which is called by my name, Jer. 25.29. and should ye be utterly unpunished? ye shall not be unpunished. When Egypt hath seen God so severe, and have themselves been so cruell against Israel, what can they say why judgment should not passe against themselves? Yet further: Judgment begins first with Israel, that so they may be the more fitted to see judgment come upon Egyptians. Israel would not know how to manage the mercy of Egypts overthrow, if God had not first humbled Israel. Too many sails are dangerous for a small vessell. The heart of Israel is so slight and giddy, that it would not be able to sail without the ballast of correction. Yet aagain: Israel would not so much rejoyce in Egppts after-overthrow, if God had not first corrected Israel; the people of God cannot be thankfull in the downfall of their enemies, when they cannot tell but that judgments may afterward fall upon themselves. How can the throwing of the rod into the fire delight the child, when as the child knowes not but that the parent may throw it into the fire afterward? If an house be not finished, ‘twil soon decay; if a sore be not throughly cleansed, ‘twill break out again. If Israel be not well purged by corrections, before the Egyptians be destroyed, punishments seven times worse may again return to Israel: And a new deliverance bestowed upon an old heart, will but make the rent the greater. All this shews us the reason why Egypt still is unpunish’d; truly, Israel is not yet corrected, or at least not humbled and reformed by corrections sufficiently. The plaister falls not off till the sore be healed; the people of God are beholding to themselves for their lingring calamities. All times are not seasonable for Egypts overthrow. Praepostera celeritas. Calv. in 10. Isai. 12. Though the enemies of God may be high enough, yet the people of God may possibly not be low enough for the accomplishment of such a work. Wee, poor creatures! have short thoughts; and like silly children, are desirous to have the apple taken out of the fire, before it be rosted enough: and like them, we love green fruit; I mean, mercies before they be ripe; but green fruit breeds wormes, and mercies bestowed before we be fit to enjoy them, make us but proud and unreformed.

6. God often brings his Israel into such straits, Observ. 6. Exod. 6.9. as out of which they see no possibility of deliverance. So bitter was Israels affliction, that they had as little patience to hear of their deliverance, as to endure their bondage. Gods people are sometime brought into a condition so strait, that it is resembled to a prison; to note, that they are so confin’d and enclosed to and in their troubles, that they see no way of escape. David prayes that God would bring his soul out of prison. Psal. 142.7. Zech. 9.12. The afflicted servants of God are called prisoners of hope. Abraham was in a great strait when God commanded him to sacrifice his only son Isaak, in whom the promises were to be fulfilled. 1 Sam. 30.6. David was greatly distressed when Ziklag was burnt with fire, and his wives taken captives, 2 Sam. 24.14 and his souldiers spake of stoning him. And in a great strait he was, when God, by the Prophet, offered him his choice of plague, famine, and pursuit by the enemies. Jehoshaphat was in a great strait, when at the approach of so vast an army of enemies, he said, We know not what to do, 2 Chron. 20.12. Israel was in a great strait, when in stead of deliverance which Moses had promised them, Exod 5.8. Exod. 14.10. their tale of bricks was continued, and their straw taken from them; and afterwards when Pharaoh was pursuing them, and the sea was before them. Gods Israel would never bee humble in, nor thankfull for enlargements, if God did not sometime bring them into distresses. How sweet is liberty after a prison! how pleasant is the haven after a storm, which brought the distressed mariner to his wits end! Psal. 107.27. Israel would not so beleeve God in future distresses, if they had not been in them before. Israel might have gathered strength against their distresse at the red sea, by considering Gods delivering them from the distresse of oppression. Their faith should also have been upheld against straits in the wildernesse, by remembring their deliverance at the red sea. And their distrustfulnesse after deliverances from their distresses, is oft recorded as their sin. The graces also of Gods Israel are much manifested by encountring with, and overcoming of distresses. Their graces hereby are discovered both in their truth, and their strength. Weak grace cannot go through strong tentation: but the distresses of an Abraham, a David, a Job, a Paul, prove in the end trophees of triumphant faith. And all the power of grace doth but discover the power of God; who delights not that his saints should be distressed, but that the world and divell should be vanquished by poor beleevers, and ultimately that himselfe should be glorifyed by all. In stead of murmuring under lesser tryalls, consider that these are nothing to the distresses of your betters. Remember, Christians, that if your drink be water or wormwood, some have drunke blood. Prepare for distresses. Christians, pray for increase of faith: the journey may belong, desire God to help you to feed heartily upon the promises, even again and again, as God bids Elijah, when he was to go to Horeb. By bearing lighter, labour to grow fit for heavier pressures. A delicate Christian will not endure to be a distressed Christian. He who by the daily practice of selfe-denyall and mortification, doth not displease himselfe, will never endure that another should distresse him. How fearfull (further) should we be of censuring the most distressed! Abrahams distresse, Davids strait, Pauls viper, proved them neither wicked nor forsaken. Oh, how much better is it to be a distressed Saint, than an enlarged sinner! to be in Gods pound, than in Satans champain! If the one condition hath more liberty, the other hath more safety. Where God loves, there he corrects; and where he loves most, there he distresses. To conclude this; In distresse, take heed of despondency: Recollect former deliverances out of as great distresses. When you meet with such a strait, 2 Cor. 1.10. pinching Egyptian yoke, which God cannot break, with burdens which he cannot take down; with a red sea, which hee cannot divide; when you are pursued by a Pharaoh, which he cannot devour; and are in a distresse which he cannot remove, then, and not till then, distrust him. Improve your interest in God, 1 Sam. 30.6. and with David in distresse encourage your selves in your God.

7. Gods Israel shall not be utterly destroyed, Observ. 7. Exod. 1.12. though it be in an Egyptian furnace of Affliction. The Church is supported, even when oppressed. When Israel was afflicted, they multiplyed. Thus it was with the seed of Israel; yea thus with the Saviour thereof: After his death, his name, his glory lived more vigorously than ever; and they who in his life time sought to destroy him, as unworthy to live; after his death, sought to live by beleeving on him. This he foretold of himself: If a corn of wheat die, Joh. 12.24. it bringeth forth much fruit. Thus was it with the antient Christians. The more we are mown down, the more we grow up (saith Tertullian.) Plures efficimur, quoties metimur à vobis. Tert. The Church is in Scripture compared to things, which though weakest, yet are fruitfullest; as Doves, and Sheep, the Vine. The Church, like the Palm-tree, riseth up, the more men endeavour by weights to presse it down. The Egyptian flames cannot devour the Israelitish bush: the gates of hell cannot prevail against the Church. Gods blessing overcomes all humane opposition. If God saith, Increase and multiply, all the enemies of the Church help it, when they most endeavour to hinder it. Its neither from the weaknesse of the flames, nor the strength of the bush, that it is not consumed; but from the gracious presence of him who dwelt in it; and his dwelling there he manifests, Psal. 76.10. 1. by restraining the fire, and heeping in its fury. All the wrath of man which shal not praise God, shall be restrayned by God. 2. By strengthning the bush against it; if not by bestowing worldly, yet spirituall power to oppose it. How much was Pharaoh mistaken when, intending to oppresse the Israelites, he said, Let us deal wisely with them! Exod. 1.10. The sun may as easily be blown out with bellows, and battered with snow-balls, as Israel may be overthrown by opposition. But how great therefore is that folly, which puts wormes upon contending with the great God! What do the Egyptians in contriving against Israel, but besides the disappointment of their hopes, curiously weave their own woe, by torturing themselves with envy, and making way for Israels deliverance by their own overthrow? Against the God of Israel there is no wisedome, Prov. 21.30. nor understanding, nor counsell. Oh how happy were wee, if the time which we spend in fearing and shunning of trouble, were only improved in hating of sin, and cleaving to God!

8. Observ. 8. Satan and his instruments then begin to rage most furiously, when God calls and stirres u• instruments to help and releeve his Church. Before Moses went in to Pharaoh for Israels releasment, the Israelites were used unkindly; but afterward they were oppressed tyrannically. How cruell was Egyptian rage upon the entrance of Moses into his Ministry! As soon as David was annointed King, how bloodily did Saul rage! In all ages of the Church the Divell indeavours to obscure the dawnings of the Gospell, with a bloody cloud of persecution. When God begins to cast the divell out of his hold, he deals with the Church, Promissam gratiam crux sequitur. Rivet. in Exod. pag. 133. Hos. 7.1. as with that man possess’d by him, whom, when Christ was about to cure him, he did rend, and tear, and lay for dead. In the beginning of reformation Anti-christ fill’d all places with blood and slaughter. When God begins to heal his Church, the Anti-christian humour of violence and persecution discovers it selfe. The crosse followes the entrance of the Gospel; hence wee should be encouraged, and cautioned. Encouraged; for it’s a good sign, that when Satan wars and rageth, God is wounding and dispossessing him; and that his time is but short. Wee should also be cautioned: Let us look for tryalls, even after Moses hath promised deliverance. Commonly, when God hath given his Church hopes of mercy, he seems to threaten inevitable disappointment of it. After God had given Abraham a son, in whose seed all the promised mercy was to be accomplished, God seems to put Abraham upon the pulling down the foundation of all this happinesse with his own hands. And we should take heed that wee impute not our troubles to the reformation endeavour’d, but to that opposition which Satan and the distemered world put forth, And not to blame Gods care of our recovery, but our owne phrensie.

9. No difficulties can hinder Israels deliverance. Observ. 9. God can command, yea create deliverances for his people. Psal. 25.22. Psal. 34.7. Psal. 71.20. Isai 43.13. Gen. 18.14. When there is none left and shut up, when there is no force and might to relieve, he can deliver them alone. When there are mountaines of opposition, he can levell them, and make them become a plain. Jesus Christ comes skipping and leaping over them all. The wisdom, power, malice of his enemies, do but make his strength tiumphant; yea, the unworthiness and unkindness of Israel, cannot stop the course of delivering mercy. So unexpectedly can he scatter difficulties, that his people have been like them that dreamed, when mercy came; they thinking it too good to be true. Yea, their enemies have been amazed, and been compell’d to profess, that God hath done great things for his Church. How strong must the forces of Gods decree, power, love, wisdome, faithfulnesse, the prayers and tears of his people, needs be, when they are all united! And hence it is that as the enemies of Israel, have cause to fear, though they are high: So the true Israelites have cause to hope, 1 King. 2.15. Fides in periculis secura est, & in securis periclitatur. though they are low. There’s no defeat so great, but faith hath a retreating place. Means can do nothing without, much lesse against God; but God can do all things without, yea against means. A Saint abhorres indirectly to wind himselfe out of any trouble; Why? he hath a God who can help in every strait: when as a sinner who wants God, shiftingly betakes himselfe to any unworthy practice. Oh Christian, shame thy selfe, that every slight trouble should so dismay thee, having such a deliverer. That the mountain should be full of horses and chariots, and thou shouldest not have thy eyes open to see and beleeve them. Psal. 126.4. What’s a Pharaoh, an house of bondage, a puissant army, a red sea? delivering mercy makes way through them all, and is a mighty stream that bears all before it: Its infinitely stronger than the strongest blast of gun-powder, to blow up all opposition. Oh Christian, fear not thy danger, but beleeve in thy deliverer.