A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 16

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 16

p. 430CHAP. XVI. The Hiſtory and Myſtery of Iſrael's Bondage in Egypt, and Deliverance out of it.

THE Ending of the Hiſtory of Jacob and Joſeph, introduceth the Beginning of the Hiſtory of Moſes, who with his Sacred Pen gives an Account of thoſe two great Patriarchs Periods, Gen. 49.33. and 50.26. before he relate his own Birth, Life, and Death, Exod. 1, &c. and Deut. 34.6.

Now come we to the moſt grievous part of Iſrael's Bondage in Egypt, where good Joſeph had left them after his Death, and where they through God's ſingular Bleſſing exceedingly multiplied, notwithſtanding their cruel Oppreſſion, according to God's Promiſe to Jacob, Gen. 46.3. Deut. 26.5. This Offspring of Iſrael, after the Death of all the twelve Patriarchs do by Degrees fall into all manner of Abominations; As,

Firſt, They commit Idolatry, Joſh. 24.14. Ezek. 20.8.

Secondly, They forget and forego Circumciſion (the Covenant of their God) and this was the Reproach of Egypt, Joſh. 5.9, &c.

Thirdly They joyned in Marriage with the Egyptians (who were notoriouſly addicted to Idolatry and all Impiety) Levit. 24.10. Exod. 12.38. whereby they were infected with the Vices predominant in that Country, for this cauſe good Jacob ſeared to go down into Egypt, which not only had been ſome Damage to Abraham, Gen. 12.15. and flatly forbid to Iſaac, Gen. 26.2. and would expoſe his Poſterity to many Perils of both Soul and Body: Therefore was their Father afraid to go thither, till he had God's Warrant for ſo doing, Gen. 46.2, 3, 4. Now, as in Abraham's Viſion of a ſmoaking Furnace at Sun-ſet, &c. Gen. 15.12, 17. The Sun of Religion was gone down among thoſe degenerate Iſraelites, walking according to thoſe wretched Principles and Practices aforementioned; Therefore the Lord caſt them into a Furnace of Affliction, call'd an Iron Furnace, Deut, 4.20. 1 King. 8.51. Jer. 11.4. An p. 431horrid Darkneſs, as of Impiety, ſo of Miſery came upon them, which afterwards ended in a burning Lamp (the other Branch of Abraham's Viſion) God commanding light to ſhine out of darkneſs in their deliverance out of Bondage, Pſal. 112.4. and 97.11. now it was that a new King aroſe that knew not Joſeph (who had made ſuch vaſt Additions both of Wealth and Power to the Crown of Egypt) called Buſiris, a moſt ſavage Tyrant, even in Heathen Hiſtories: This brutiſh Man envying the wonderful Efficacy of the Promiſe of God (made to Jacob, Gen. 46.3.) in Iſrael's increaſing ſo abundantly (the Strength of that Promiſe made the Men ſtrong to beget Children, though over-preſſed with intolerable labour, and the Women alſo, to have no Abortions, but to be more lively than other Women in bringing forth, &c.) This became a moſt grievous Eye-fore to this envious King, that to be revenged of them he falls upon them in Cruel Methods.

1. Private, in his curſed Command to the Midwives for Killing all the Males (whom he moſtly feared) at their Birth, which the Midwives not daring to do, fearing God, more than the King in their contrary Commands: It put the Tyrant,

2. Upon Publiſhing that Publick and bloody Edict, that ſeeing neither the Intolerable toil of the Iſraelites under hard Taskmaſters, nor the holily refractory Midwives would ſuppreſs their ſpawning Procreation, It ſhould be lawful for any of his Subjects to drown the Males as ſoon as Born, Exod. 1.7, 8, 9, 10, 11, 16, 22. In theſe bitter Times Heman and Ethan, 1 Chron. 2.6. Prophetically penn'd the Eighty eighth and Eighty ninth Pſalms.

In this time alſo was Moſes born; The firſt Remark concerneth his Parents who are Canonized in the Canonical Scripture for eminent Believers, Hebr. 11.23. where the Apoſtle, being about to bring in Moſes's Faith, ſpeaketh firſt of the Faith of his Parents, Amram (Hebr. High) and Jochebed (Hebr. God's Glory) both of Levi's Race , and the Man rather than burn with Luſt, takes God's Remedy in Marrying, though a Levite, and in Bondage, and for any thing he knew, was like to beget Children either for Slavery or Slaughter, we muſt do our Duty and leave the Succeſs to God; the Woman, now very old (having a Daughter Miriam able to watch Moſes her Brother when caſt into the River) was one of thoſe lively Women, Exod. 1.19. that had Lady Faith for her Midwife, which deliver'd the grave of her Dead Children, Hebr. 11.35. much more the Womb of her quick and living: The Voice of the Lord makes the Hinds (thoſe girteſt of Creatures) to caſt forth her ſorrows with Joy, Pſal. 29.9. Job 39.1, 2. No leſs than Faith could poſſibly be the ſtay and ſupport of Jochebed in her Travelling Throws, for ſuppoſing her Burden (ſhe was bringing forth) to be a Male, then muſt ſhe think of his Birth and Death both together; whereas the Travels of other Women are mitigated with Hope, and countervailed with Joy of a Manchild being born into the World, Joh. 16.21. but alas her Pains in Travel were doubled in her with Fear it ſhould prove a Male, the Remedy to others muſt be a Malady, and matter of Complaint to her; yea, the very crying of her New-born Child, ſhe might juſtly fear, would call in ſome Cut-throat and Male-murdering Egyptian: She brought forth Moſes, and when ſhe ſaw he was a goodly Child, Exod. 2.2 foreign, fair to God, Act. 7.20. having a Divine Beauty upon him, or (as ſome read it) fair by God, as if God had in ſome ſingular manner put an extraordinary ſplendour upon the Child: When the Mother ſaw this her beautiful Babe, ſhe would have given all the Subſtance of her Houſe to ſave the life of her Son, ſhe hides him three Months in her Houſe, as ſhe had hid him nine Months in her Womb, and when her Houſe could hold her hidden Treaſure no longer (no more than her Womb had done) ſhe gives him a third hiding in an Ark of Bulruſhes, Exod. 2.3. This the Apoſtle calls not an act of natural Affection only, but an act of Faith alſo, and commends the Father for it, as well as the Mother, who was the principal Agent, becauſe he conſented to it (as Saul did to Stephen's Death, Act. 22.20.) and concurred with it, both of them truſting in God's bleſſing their means of hiding to their Sons Preſervation, Hebr. 11.13. fearing nothing of the King's Command.

This is Remarkable, the Lord marked what them Faith had, but not what their Faith wanted, for it was only a weak Faith, they had only Faith in hiding Moſes three Months, and when that term was expired, their weak Faith caſt him then out upon the Waters; where Man ends, God begins and becomes Moſes's Keeper.

The Second Remark is concerning Moſes's Perſon (as before his Parents) who was famous for his Birth, Life, and Death. (Firſt) For his Birth, Moſes was famous in many fair Circumſtances, not only for his own fairneſs and comely features (forementioned), wherewith he was Born, (as a preſage of great Undertakings) and whereby, as by an Inſtrument, firſt his Parents were moved to hide him in faith of his Safety, and then Pharaoh's Daughter was moved alſo to have Compaſſion on him, and to ſave him from being Drowned, Exod. 2.2.6. But likewiſe,

p. 4321. That he was Born as another Iſaac, of Jochebed when ſhe was very old, (as Iſaac was of Sarah) yet one of the lively Women that brought forth this fair Son without the help of thoſe Midwives which had the cruel Decree of the King to ſlay all the Males at their Birth.

2. He was Born as another Enoch, who is call'd the Seventh from Adam, Jude, ver. 14. as Heber was the Seventh from Henoch, and Iſaac the Seventh from Heber: All excellent ones among ordinary Men (as the Sabbath is among the Six ordinary Week-Days) and famous in their Generations: So was Moſes Born the Seventh from Abraham: and as Enoch walk'd with God, ſo did Moſes; and as Enoch was a Prophet, and a Preacher of Righteouſneſs, ſo was Moſes alſo.

3. Like a new Noah (who was ſaved by an Ark) Moſes was accordingly ſaved by an Ark of Bulruſhes, when but three Months old, He lay floating upon the Waters, as Noah had done in the Deluge, and had there the Hidings of God's Power, Hab. 3.4. When neither any Friend of his, nor his own Parents dare own him, then God doth Challenge his Cuſtody: and indeed never was Moſes ſafer, even while All the Tribes of Iſrael pitch'd their Tents about his Tent, than he was at this time of Danger, when the Lord himſelf took care for his Deliverance.

4. Moſes like our Bleſſed Meſſias could not be hid, Mar. 7.24. this New-born Child could not be hid in the Houſe wherein he was Born, nor lay he long hid in the Ark by the Rivers Brink, for by the over-ruling Providence of God Pharaoh's Daughter was brought forth to Bathe her ſelf in the River as ſhe deſigned, but as the Lord order'd it, ſhe was brought thither to do what ſhe little dream'd of, namely to Diſcover and alſo to Deliver the Child from periſhing, Exod. 2.5, 6. She ſaw the Ark, bid her Maid fetch it. We (none of us) know what God hath to do for us, when we go abroad: The beauty of this weeping Babe, and its ſingular fairneſs (far beyond the Egyptian black hew) diſcover'd it an Hebrew, and moved her Bowels of pity to it. Miriam (Moſes Siſter) ſaw all thoſe paſſages afar off, with a glad Heart, haſtens thither, and offers her Service to Hire a Nurſe for the Child, which was its own Mother, whom the Princeſs pays nobly for Nurſing her own Child, Exod. 2.7, 8, 9. the Nurſe uſually expects not Wages from the Child, but from the Parents: Thus all Paſtors, when their People prove unkind or unthankful, muſt look up to the Father of their People in Heaven: Here God out-bids Jochebed's Hopes as well as her Fears. She would have given all ſhe was worth for the Child's weal a little before this, and now ſhe ſhall have the pleaſure of Nurſing it her ſelf (who could have been well enough pleaſed a Stranger of the Egyptian Women had been a kind Nurſe to it) and Royal Pay too, yea, and all this with Authority: Thus God rewarded the Faith of Moſes Parents in their not fearing the King's Commandment, Hebr. 11.23. becauſe it was Unjuſt and Impious: The Duties of the ſecond Table muſt yield to thoſe of the firſt; They durſt not incur the Danger of a Sin, to avoid the Danger of a Miſchief; better Obey God, with whom we muſt live for ever, than Man with whom we muſt ſtay but a very little time, ſaid Antigona in Sophocles; we ought to obey God rather than Man, Act. 4.19. and 5.29. and Dan. 3.18. and as God rewarded their Piety, ſo he did their Godly Policy: Religion allows ſomething of the Serpent as well as of the Dove; lawful Policies have from God not only liberty in the Uſe, but his Bleſſing in the Succeſs of them, as here their hiding the Child he made Succeſsful. They leaned upon the Lord's Providence in the uſe of means for Moſes's ſafety. Mark here firſt how wonderfully the moſt wiſe God qualified this Pagan Princeſs with many excellent Moral Vertues. As, (1.) With a tender Heart of Commiſeration, ver. 6. (2.) With complaiſant Affability towards the Infant's Siſter, ver. 7.8. (3.) With commutative Juſtice in promiſing Wages for the work of nurſing the Infant, ver. 9. (4.) With Prudence in naming the Child ſuitable to the Providence, calling him Moſes, which ſignifies drawn out, ver. 10. Muſaeum calls him [foreign] Water-ſprung; becauſe drawn (as David was afterwards, Pſal. 18.17.) out of many waters: And (5.) With Princely Bounty in adopting him for her own Son, verſ. 10. Hebr. 11.24. for (as Philo reports) ſhe, though long married, had no Child of her own, and therefore treated this Child as her own, and gave him royal Education, Act. 7.21, &c.

Mark Secondly, The Congruity betwixt Moſes and the Meſſias. As,

1. Moſes's true Father was unknown to the Egyptians, but was reputed the Son of Pharaoh; ſo the true Father of Chriſt was unknown to the Jews, but was reputed the Son of Joſeph.

2. As Moſes was ſaved from the Infanticide of Pharaoh, ſo Chriſt was from Herod's cruel purpoſe of Killing him in his Infancy.

3. As Moſes had the King for his nurſing Father, and the Queen his nurſing Mother: All this is promiſed, Iſai. 49.23. and hath been performed in Chriſtian Kings, &c. to Chriſt myſtical 5 namely, to his Church under the Goſpel.

p. 433Mark Thirdly, How the great God overſhoots the Devil in his own Bow. Pharaoh was told by an Egyptian Prieſt in a way of Prophecying, that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom: Hereupon he iſſued out that cruel Decree to the Midwives, for ſlaying all the Males at their Birth: The two Midwives obſerving a mighty helping hand of God in the Hebrew Womens lively Delivery, dare not but diſobey the King's Commandment. However the Males were in great Danger by the Egyptians living among the Hebrews, Exod. 3.22. and ſome might be more violent for executing that bloody Edict. This appeareth by the hiding of Moſes at his Birth, &c. We have no ſuch Remarks of his Brother Aaron, (whoſe Name ſoundeth of Sorrow and Joy) either as to his Danger, or at to his Deliverance, as we have of Moſes. The Wiſdom of God ſo orders the Matters of the World, that the greateſt Deliverers are exerciſed with the greateſt Dangers, and are likewiſe honoured with the greateſt Deliverances from thoſe Dangers: The greateſt Deliverer is drawn out (as the word Moſes ſignifies) out of the greateſt Dangers: It was not ſo concerning Aaron; the leſs of Man, the more of God: Oh how wonderfully the moſt high God doth over-wit the ſeven Heads, and over-power the ten Horns of the fiery Red Dragon! Pharaoh's Daughter muſt ſave him, who ſhall be the ruin of Pharaoh's Kingdom to ſave Iſrael: Moſes muſt be countenanced by publick Authority, who had been caſt out by private fear: Oh how doth the moſt Wiſe and Great God confound the Craft and Cruelty, the Fraud and Force both of angry Men and of enraged Devils: The borrowing power can never become a fit Match for the lending power; all Power proceeds from God, who will not lend either to Men or Devils any more power but what himſelf can over-rule and order for his own glorious Ends: Here God makes a Deſtroying Power to become a Defending Power, cauſing it after a marvellous manner to contradict it ſelf, for all Hearts (even the Hearts of Kings) are in the Lords Hands, Prov. 21.1. he is the Chief Commander, of all Mortal Commanders, and of a Perſecutor, can make a Protector: God is higher than the higheſt of Mortals, and proud Princes are but his Creatures controulled by the power and pleaſure of their Creator.

Secondly, As Moſes was thus Famous for his Birth, ſo for his Death alſo: As he was hid at his Birth from Undervaluers, namely, from thoſe that would have Murthered him, therefore did his Parents hide him: So he was hid at his Death from Overvaluers, namely from thoſe that would have Idolized him, therefore God himſelf became his Grave-maker and Buried him, Deut. 34.6. either immediately, or by the Miniſtry of Angels, whereof Michael was the Chief or Prince, Jude, ver. 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day: The Lord therefore hid Moſes's dead Body where it was Buried, becauſe he knew the Iſraelites had a moſt notorious proneneſs to Superſtition and Idolatry, to gratifie which Diabolical Itch, the Devil made ſuch a Deviliſh ado in contending with Michael to diſcover the place, but without Succeſs: And ſeeing God would not ſuffer the Worſhip of the Tomb or Relicks of ſo Eminent a Man of God as Moſes was, 'tis therefore ridiculous to imagine God would permit this Honour to be given to any of his ſucceeding Saints, who were ſo far Inferior to Moſes, as will appear when we come to his Life, Exod. 33.11. Numb. 12.8. and Deut. 5.4. and 34.10 We read of Moſes putting on a Vail, Exod. 34.33. Moſes Vailed ſignifies the Laws Obſcurity and Mans Infidelity; and as he was Vailed then in his Life, ſo was he Vailed both at his Birth in an Ark of Bulruſhes (which being opened his Raviſhing Beauty appeared, Acts. 7.20.) and he was likewiſe Vailed at his Death in an unknown Sepulcher, even unknown to Satan himſelf, whoſe deſign in deſiring to know it, Jude, ver. 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living, and thereby he would have ſet up himſelf there. Dr. Lightfoot's Notion is, that Moſes was Buried by the Lord, that is, by Michael, Jude, ver. 9. who is our Lord the Meſſias, and whoſe work it was in his coming into the World to Bury the Ceremonies of Moſes. The Sentiments of ſome are, that Moſes's Body after its Burial was raiſed moſt gloriouſly, in which Glory he held Conference with Chriſt at his Transfiguration, Mat. 17.2, &c. Moſes appear'd to the Meſſias there, as the Meſſias or Michael appear'd to Moſes at his Death and Burial. The ſame Body that was hid in the Valley of Moab appear'd to Chriſt on the Hill of Tabor. Thus Moſes and Chriſt are good Friends, contrary to thoſe that would ſet the Law and the Goſpel at variance: Every Transfiguration or Raviſhment of Spirit is no better than a Deluſion, wherein Moſes and Meſſias lovingly meet not, &c.

Thirdly, Moſes was Famous moſtly for his Life, more than all the other Patriarchs and Prophers, both as receiving greater Honours from God to himſelf, and communicating greater Priviledges from him to Iſrael. As to the former, he was not only very oft, but alſo very long with God, ſpeaking Face to Face together above all the Servants of God both before and after him; he was the Law-giver, he was a Mediator, though not of Redemption, yet of Relation as he fetched Divine Laws from God to Iſrael, and as he carried Devout Prayers from p. 434Iſrael to God: Moreover this is very Remarkable, and quite croſs and contrary to that Popiſh Doctrine of their Monaſtick perfection: The Romaniſts affirm that the Married Eſtate is far leſs Honourable than the Unmarried, becauſe (ſay they) the Apoſtle Paul, who was an Unmarried Man, had the Honour of going up to God in his Rapture into Paradiſe, but paſsing by his own ſaying, [That he had power to lead about a Siſter, a Wife, &c.] we Anſwer, that this Moſes, who was a Married Man, had a greater Honour confer'd upon him, inſomuch as God vouchſafed to come down to him: 'Tis much more condeſcention in a Mortal Prince to riſe up from his Throne, and come down Stairs to his poor Subject, than if only he were call'd up to him. And as to the latter reſpect, God wrought many Miracles of Mercy upon Iſrael, and of Plagues and Judgments upon Egypt by Moſes's Hands, whereby the Church of God was delivered out of the Houſe of Bondage, and carried through the Wilderneſs to the very Borders of Canaan: No further doth Moſes or the Law go; 'tis Joſhua our Jeſus leads us into the Land, &c.

The Life of Moſes conſiſted of an hundred and twenty years, ſo that it may moſt aptly be divided into three diſtinct Forties. In his firſt forty years he had his Deliverance from Pharaoh's Infanticide, (as above) and lived all thoſe years after as the Adopted Son of Pharaoh's Daughter, who gave him that Advantage by the help of his Tutors (as to a Princeſs's Sun) to become ſo mighty in words and deeds, as Stephen ſpeaketh, Acts 7.22. which Character he giveth Moſes, not from any expreſs Scripture, but by neceſſary conſequence, for it could no otherwiſe be conceived concerning the Adopted Son of a King, and of a King of Egypt, a Land abundantly addicted to Learning and Study: Until he was Forty years old he lived in Pharaoh's Court as the Son of Pharaoh's Daughter, and (as ſome ſay) was deſigned …o ſucceed Pharaoh in the Throne: He, being now grown up to full Maturity of Stature, Authority, and all Accompliſhments (both as a great Orator, and as a great Warriour) was minded to viſit his afflicted Brethren, Exod. 2.11. This he did partly by Natural Inclination, having a Sympathizing Spirit towards their Relief: And partly by Divine Inſtigation, intimating to them that he was raiſed and ſent of God to deliver them, Acts 7.23, 25. The ſignal whereof was his ſlaying the Egyptian, as a Judge appointed of God, his Call thereto being manifeſted to his own Conſcience, Exod, 2.12, 13, 14. Moſes had Suck'd in ſuch a Savour of Godlineſs with the Milk of his Mother (who with his Father had inſtructed him, that he was of the Seed of Abraham the Heir of the World, &c.) that all the Court-pleaſures and Treaſures could not wear off, Heb. 11.25, 26. He refuſeth his Courtiers Life, offers to be his Brethrens Reconciler and Deliverer; they not yet enough humbled, refuſe their own Deliverance, and puts it back forty years longer: Pharaoh heard what he had done, and to ſecure himſelf (from ſo dangerous a Perſon whom he ſuppos'd to be the Man foretold by his Prieſts that would be the Scourge of Egypt, and the Deliverer of Iſrael) ſought to ſlay him, Exod. 2.15. upon this Moſes flies into Midian, which brings us to the ſecond forty years, which time he tarried there, when of an High Courtier he became a poor Shepherd, and of a Student in Philoſophy, was turn'd a Student in Divinity, yea, and ſtudied even God himſelf, and while he was ſo doing hath that famous Viſion of Chriſt in a Buſh, burning but not conſumed, Exod. 3.2. by the good will in it, Deut. 33.16. In this Viſion the Place, Time and End are very Remarkable.

1. The Place, 'twas not in Pharaoh's Court (where he never had ſuch a Viſion as this for full forty years he lived therein) but it was in the Wilderneſs: When Man is ſatiating himſelf with the Honours and Pleaſures of a Worldly Court, there is no leiſure to have or hold Commerce with the Court of Heaven. Felix was for his more convenient Seaſon, Acts 24.25. Worldly Pomp and Vanity make ſuch a noiſe in a Courtiers Ears, that God may ſpeak once and twice, and he perceive it not, Job 33.14. Hence Iſrael was allured into the Wilderneſs, and there God ſpake kindly to her Heart, Hoſ. 2.14. there the Pillar of Glory came to them, and walk'd with them from Stage to Stage in a Familiar manner, Exod. 13.20, 21. When they were in A…tham, Hebr. hard Ground: God comes when diſtant from Egypt or the World. When the Soul is drawn at diſtance from the Diſtractions of the World, then is it in the fitteſt frame for the Viſions of God, Prov. 18.1.

2. The time when; relating, 1. To Moſes, and 2, To Iſrael.

1. As to Moſes, This Viſion of the Buſh was at the end of his ſecond forty years, Acts 7.30. ſo long had he lived a private Life as a poor Shepherd. 'Tis a wonder his former forty years Life of an Honourable Courtier had not put his Mouth out of taſte for ſo long a Diſhonourable Countrey Life: But a good Heart is taught to condeſcend to all conditions, and can be abaſed as well as Exalted, as Paul, Phil. 4.11, 12. and David was call'd to be a Courtier, yet content after to become a Shepherd till his Conquering of Goliath.

p. 4352. As to Iſrael, both, Moſes and Iſrael muſt wait long for this comforting Viſion: Moſes finds Iſrael (as the Meſſias did after) in the ſharpeſt part of their miſery, [Duplicantur lateres & venit Moſes.] Though the Tyrant was dead, Exod. 2.23. yet Tyranny was not, one Pharaoh ſucceeds another, (as afterwards the Bloody Herods did) and all of the ſame Brutiſh Bran: Though Iſrael's Chief Oppreſſor was ſuppreſſed, yet were they Oppreſſed ſtill, for another Pharaoh ſucceeded, as great in Power, and as grievous in Perſecution: They changed only their Maſter, but not at all their Miſeries, which indeed grew greater and greater; this made them ſigh and groan, and (as it was with Job) their ſtroke was heavier than their groaning, Job 23.2.

3. The final Cauſe, wherefore: This is double alſo, not only for comforting Iſrael in their Bondage, but alſo Moſes in his Baniſhment, who ſpent not his ſecond forty years private Life in Idleneſs, but in Divine Contemplations (as above) and in Writing the Book of Geneſis and (as ſome ſay) the Book of Job for comforting his Countrey-men in Miſery, teaching them thereby to lean upon the Lord, and to learn to live by Faith on the Promiſes made to their Forefathers the Holy Patriarchs. Mens very Miſeries cry to God, as Hagar's did, Gen. 16.11, when her ſelf cried not: The Lord knew their Soul…n Adverſity, Pſal. 31.7. Gods Eye ſaw what the wicked did to Moſes and Iſrael, his Ear heard their groanings (yea their Breathings, Lam, 3.56.) God not only heard and ſaw, but alſo he reſpected and remembred them; theſe four are all put together, Exod. 2. laſt: It was not ſo much Iſrael's Innocency as their Enemies Inſolency, that moved Gods Bowels to yearn over them, Deut. 32.27. There was the Cloud of their Sins to hinder their Cries from going up to God, Lam. 3.44. and indeed the Cry of their Sins did outcry the Cry of their Prayers, yet after long refraining, God comes with this comfortable Viſion of the Buſh to repreſent, that as Moſes was not quite loſt in his Baniſhment, ſo nor Iſrael quite deſtroyed in their Bondage: This was an excellent Emblem that that Fire of Tribulation ſhould not kindle upon them,. Iſa. 43.2. The good will of him that dwelt in the Buſh, Deut. 33.16. kept the Burning Buſh from being conſumed. This Angel of the Lord was the Lord of Angels, Heb. 1.6, 7. Mark 12.26. call'd the Eternal God, Exod. 3.4, 6, 13▪ and Jehovah, ver. 7. to whom Moſes gave Adoration, which no Created Angel dare own, Revel. 19.10. and 22.9. This Son of God in the Fiery Furnace ſecured the three Nobles of Babylon from being Burned, Dan. 3.27, &c. hereby alſo Was this Buſh ſecured, Chriſt ſuſpending his concourſe, without which no Natural Agent can act, or conſolidating the Buſh) above the ſolidity of Gold, or reſtraining the Fire, taking away the heat, yet continuing the light thereof.

The Spiritual ſignification (which is the Harveſt of all) of this Burning, yet not Conſumed Buſh is manifold, reducible unto two Heads.

1. Myſtical. 2. Moral.

The firſt is Myſtical, which is various, to be taken only with this due caution; we muſt diſtinguiſh herein betwixt what this miraculous Viſion may be aptly applyed unto, and what is the genuine Senſe intended: All Parabolical Scriptures may have ſeveral Alluſions, yet the Scope doth carry them but to one only: Gregory, who otherwiſe loved Allegories, gives this good caution, though the Hiſtory of the Scriptures ought not to be bereav'd of their ſound and ſignificant Myſtery, yet may they not be burdened with too many Alluſions; which ſometime do prove (I add) the frothy Exuberances of wanton Brains: This Buſh is applyed by the Antient Fathers.

1. To the Virgin Mary, who was a Mother, yet a Virgin, ſhe brought forth a Son, yet, retain'd her Virginity, the ſame Omnipotent Power wrought both this and that.

2. To the two Natures of Chriſt, whoſe Godhead was the Fire, and his Manhood was the Buſh, the Luſtre of the Divine Nature was ſo accommodated to the Humane, that it was not ſwallow'd up thereby.

3. To the Reſurrection of Chriſts Body, on which Death furiouſly ſeized, as did the Fire upon this Buſh), yet could not conſume it, though the raging fury of the Phariſees ſeal'd up Chriſts dead Body in the Sepulchre, and guarded it with Souldiers, yet ſaw not his Body any Corruption.

4. To the Damned Souls, which are ever Burning in Hell-fire, but are never conſumed by it. The Fire of Hell differs from this Fire on the Buſh in this; here is light without heat, there heat is without light.

The ſecond is the Moral Senſe, which alſo is manifold. As,

1. God by this Buſh taught Moſes how he might become a good Governour. He muſt give light to the people by his own Godly Life, and by the good Laws of God, but he muſt not Burn and Conſume them by Intolerable Burdens and Tyrannical Oppreſſion: Paſtoris eſt tondere, non deglubere.

p. 4362. That Saints in evil Times ſhould be as Lot in the Fire of ſinful Sodom, yet preſerv'd his Integrity, as Job alſo did in a ſinful Generation, 2 Pet. 2.7, 8 Job 27.6. All Temptations to Sin have the Nature of Fire in them, and are therefore call'd Fiery Darts, Eph. 6.18. The worſe that the Times and Places are, the better ought the Saints to be, that both the Times and the Places may be better, and not worſe by them, they ſhould be as the freſh Fiſh that live ſo in the moſt Salt Sea.

3. 'Tis an Emblem of the Combat betwixt the Fleſh and the Spirit in every Individual Saint: The Spirit is the Fire (call'd the Spirit of Burning, Iſa 4.4.) and the Fleſh is the Buſh, which in the beſt is not Burnt up or Conſumed, the beſt of Men are but Men at the beſt, and are as thoſe under Legal pollutions (notwithſtanding their purifications) unclean until the Evening of Death; Grace doth not annihilate Sin till then. All theſe be pious Alluſions framed from this burning, yet not conſumed Buſh, yet are not to be preſſed upon the Text as the proper ſenſe of it.

Laſtly, The true, proper and genuine Senſe of this Viſion of the Buſh, is That the Church of God in general, and the Children of God in particular, may be in Fiery Tribulations, yet ſhall not be conſumed by them: As this was performed Literally, Dan. 3.27. So it hath been, is and ever ſhall be Figuratively, Iſa. 43.2. 2 Cor. 4.9. and 6.9. and 11.23. The Church concutitur, non excutitur, may be ſhaken, but not ſhiver'd, may be dipp'd and dowz'd in the brackiſh Sea of Affliction, but never Drowned like the Wooden Pot dipp'd in the Water.

Niteris Incaſsùm Chriſti ſubmergere Navem,

Fluctuat, at nunquam mergitur illa ratis.

This Divine Diſtich was ſent to the grand Seignior when he was going out in his Ruffling Grandeur to over-run Chriſtendom, &c. Accordingly ſaith Luther of the Romaniſts persecuting him, They may indeed thruſt me, but they ſhall never throw me. The Reaſons be,

1. From the Conſtitutive Matter of the Church, as ſhe is made up of Immortal Seed, and of the Eternal Spirit, and partaking of the Divine Nature, ſo far ſhe is Incorruptible and Unconquerable, and can never be deſtroyed, for the deſtroying Agent muſt have a greater Efficacy than hath the deſtroyed Patient, otherwiſe Deſtruction cannot prove Effectual: Now he who is in the Church and Children of God is greater than he that is in the World, 1 John 4.4▪ Chriſt (who dwells in our Hearts by Faith, Eph. 3.17.) is ſtronger than that ſtrong man, Satan, Luke 11.21, 22. or any of his Inſtruments: Hereby we are made more than Conquerors, Rom. 8.37. yea, Triumphers, 2 Cor. 2.14. by his Spirit our Sweet Inhabitant: The Seed of the Serpent may nibble at the Heels of the Seed of the Woman, Gen. 3.15. but ſhall never be permitted to give her a fatal blow at the Heart; her Heels may be bruiſed, but her Heart cannot be broken; the Church may be damaged in her Branches, but her Body and Root cannot die.

The ſecond Reaſon is drawn from the goodneſs of the Churches moſt gracious God, who ſo qualifies all her fiery Tryals, as to Abſtract from them their deſtroying property: Thus the heat of this Fire that burnt the Buſh was ſo ſuſpended and reſtrained by the good will of him that dwelt in the Buſh, Deut. 33.16. that it was not conſumed by the Flame: This is a Goſpel Riddle, that the good Will of God, and a Flame of Fire from Man may conſiſt together: Yea, Gods Viſitation may have in it Mans Salvation, Job 10.12. Pſal. 106.4. 'Tis of great uſe to underſtand this; we pore too much in beholding the Flames of Fire in our Tryals and Troubles, and ponder too little in believing the Good will of our God therein; this makes us Harbour hard Thoughts of God with Job, as if he dealt cruelly with us, and was become our Enemy, Job 16.9. and 30.21. with 13.24. and 19.11. we look on our Troubles as mere Streams of fiery wrath, whereas indeed they are Meſſengers of Love and Fatherly Affection: Whom God loves, he chaſtens, though he do not love to chaſten Heb. 12.6. Lam. 3.33. Iſa. 28.21. calls it his ſtrange Work, yet out of faithfulneſs, Pſal. 119.75. 'Tis Medicinal as well us Penal.

The Third Reaſon is from the Nature of thoſe Troubles befalling God's Church and Children: God never ſtirs up all his wrath therein, Pſal. 78.38. He corrects them only with the Rod of Men [Enoſhim Shebet] the Rod of weak Men, 2 Sam. 7.14. that cannot give ſuch a blow as the Rod of God: When God comes to take Vengeance upon Babylon, he proclaims this thundring Threatning [I will not meet thee as a man] Iſa. 47.3. But as a God who is conſuming fire, Hebr. 12.29. then Babylon (which is no better than Briars and Thorns, Iſa. 9.18. the very Curſe of the Earth, Gen. 3.18.) cannot ſtand before Devouring fire, nor dwell with everlaſting Burnings, Iſa. 33.14. God goes through thoſe Briars and Thorns, and burns them together, Iſa. 27.4. but when God comes to chaſtize the Children p. 437of Sion, He ſmiteth them not as he ſmiteth thoſe that ſmote them, Iſa. 27.7. but doth it in meaſure, (Hebr. Peck by Peck, not whole Buſhels at once) ver. 8. and Jerem. 30.11. for he comes not to them as a Judge with Severity, but as a Father with Pity, being himſelf afflicted with their Afflictions, Iſa. 63.9. ſo he takes not up the Sword to them, but only the Rod, and that only the Rod of weak men: The Rod of God, that is Deſtruction, but the Rod of men that is only Correction, and 'tis ſuch a Rod as Chriſt hath ſuck'd out its Curſe and Bitterneſs; yea, hath made it like Jonathan's Rod which dropped Honey, taking from it the Nature of a Curſe, and giving to it the Nature of a Cure: Though the Devil's Temptations have a tendency to Perdition; yet God's are for Probation only, Gen. 22.1. Deus …a Vulnerat, ut vulnerando Medetur; the Chirurgeon launces his own dear Child with all tenderneſs, cuts and weeps, weeps and cuts again. The wiſe Phyſician's Rule in Pleuriſies, &c. is, Sparing then iſ ſpilling; yet always maintain Nature, that it may be able to grapple with the Diſeaſe, &c. This Viſion of the burning Buſh affords ſtrong Conſolation; Though the Church Militant and its Members be oft in the fire (for the ruling Brambles do not only ſcratch them, but out of thoſe Brambles cometh out a fire to ſcorch them alſo, Judg. 9.15.) and oft in the Water of Affliction, yet the Church is preſerved; The Devil doth with her, juſt as he did with the Daemoniack (whom he caſt ſometimes into the fire, and ſometimes into the water to deſtroy him) Mar. 9.22. the ſame Power that preſerv'd him from his being deſtroyed by thoſe two mercileſs Elements, even ever after his Childhood to that Day, did caſt out that cruel Devil, and doth as miraculouſly preſerve the Church in the like caſes of Danger; neither Fire, nor Water hath any Power to deſtroy her, Iſa. 43.2. Suppoſe her in the Water, then is ſhe as was Noah's Ark in that Univerſal Deluge, which, the higher that the Waters roſe, was thereby the nigher lift up to Heaven: And as the Ship wherein were Imbarked Chriſt's Diſciples (the only Church then in the World) Matth. 14.24, &c. No Winds, no Waves can beat her down into the Deep: Though ſhe be afflicted, toſſed with Tempeſts, and not comforted, yet retains ſhe her ſure foundation, and her fair colours, &c. Iſa. 54.10, 11, 12. The very Gates of Hell (in which all Diabolical fraud, and force is ſeated) cannot prevail againſt her, Matth. 16.18. Suppoſe the Church to be in the Fire (as well as in the Water) there alſo the good Will of God goes along with her into the flames, as here into the burnings of this buſh; thus the Son of God went with Shadrach, Meſhek, and Abeduego, not only to, but into the fiery furnace, Dan, 3.24, 25, &c. Here the Fire conſumes not the Buſh, as there the flame conſumed only their Bonds, &c. No Natural Agents can act without the Concurrence of Supernatural Providence; For,

l. Here is a ſuſpenſive Divine Act; where the concourſe of God's Providence is ſuſpended, there Natures muſt be is God's may not be: The ſuſpenſion and ceſſation of the Divine concourſe is the Diſſolution of the whole Univerſe.

2. Here might be likewiſe a tranſmutative Divine Act, whereby the Buſh was conſolidated into ſuch a ſolid Subſtance as not to be Combuſtible: The Boughs and Leaves (ſay the Jewiſh Rabbies) were made harder, above the ſolidity of Gold, ſo that they ſtill retained their native greenneſs, being fortified with a quality the flame cannot penetrate.

3. Or here might be alſo a reſtraining Divine Act, whereby the Fire was chained up from its Activity and Violence which it naturally hath in burning up combuſtible Matter into Aſhes: This is more than a bare Ceſſation of the Divine Concourſe, as was in the Caſe of the three Nobles of Caldea, Dan. 3.27. 'Tis indeed a great truth, If the firſt wheel in a Clock, amp;c. ſtands, all the other wheels muſt ſtand with it; Now God is the Primus Motor, and his Providence is the Primum Mobile; Hereby All live and move, Act: 17.28. without God's concourſe neither Meat can nouriſh, nor Clothes warm our Bodies, for we live not by bread alone, &c. Matth. 4.4. without this the Heavens could not move, nor the Sun ſhine, nor the Earth bear fruit, nor the Fire burn, &c. but in this Caſe of the Buſh as it might be done by a ſuſpenſive Act, or by a tranſmtative Act (as when Chriſt enabled Peter to walk upon the Waters, which are a fluent Element, giving way to a ſolid Body; this was done, either by qualifying Peter's Body with levity, or by freezing the Waters into a Pavement) ſo more probably by a Reſtraining Act, the God of Nature chains up Nature in its Actings, God ties up the Sea in ſwadling bands, ſo that it cannot overflow the Earth, Job 38.8, 9, 10, 11. God ſhut up the mouths of the Lions, ſo that they could not devour Daniel in the Den: Dan. 6.22. The Voice of the Lord divides the flames of fire, Pſal. 29.7. ſo that they could not conſume this Buſh, &c.

All this may be for Comfort to God's Church and Children, thus:

1. That all created Powers are annihilated by a bare Suſpenſion of Divine Concourſe and Influence, which God can and will ſuſpend at his good leiſure and pleaſure.

p. 4382. That God gives ſuffering Graces to his Servants, ſteeling the Faces of his Prophets againſt the brazen foreheads of Prophane People, Jer. 1.18, 19, &c. Job was in the Furnace which was oft heated by ſad Tidings (treading on the heels one of another) the laſt heat whereof was the worſt and hotteſt; namely, the loſs of all his Children; yet how was he ſteeled (as this Buſh here) and caſe-hardened to bear patiently the flames of this hot Furnace without Sin, Job. 1.21, 22.

3. That God Reſtrains that Rage of Man which will not turn to the praiſe of God, Pſal. 76.10. He takes up ſome links of the Chain, wherein he holds both Natural and Diabolical Inſtruments: He lets them go forth no farther, than to be Inſtructing Rods, not Deſtroying Swords: The Church as the Salamander lives in the fire without being burnt up; the manner of her Preſervation we know not, for Reaſons of the Operations of Omnipotency cannot well be rendred: Doth God ſecure this Thorn-Buſh? much more his Vine-trees that have Bleſſings in the Cluſter, Iſa. 65.8. Doth God take care of the Lillies of the field, Matth. 6.28. Much more of his Lilly (the Church) among Thorns, Cant. 2.2. one Thorn will tear in pieces ten thouſand Lillies, yet this one Lilly is preſerved among a Multitude of Thorns, and could never yet be cut up by the Sword of Perſecution, or burnt down by the Fire of Martyrdom. 'Tis true, Winter drives it to keep Houſe under Ground; yet that is not its Grave, but Sanctuary. As Chriſt-Perſonal was too hot a mouthful for either the cold Earth (his Grave) or the raging Sea in the Storm to hold him long, or ſwallow him up; So is Chriſt-myſtical his Church, which by him ſwallows up Death in Victory, and which never fought with the Dragon, but ſhe either won the Day by being Victorious, or gained ground by being perſecuted: 'Tis true, as ſhe conſiſts of particular Perſons, Moſes dies, and David ſees corruption, &c. But ſtill a new Phoenix is raiſed out of the Aſhes of the old one. God diſappoints her Foes either in the matter of their Malice, or in the manner of it, and in the end turns the Fire on themſelves or theirs, as on Pharaoh's Water, &c.

This burning Buſh (as is aforeſaid) is the moſt Graphical and lively Emblem of the Church's State in Egypts Bondage: as the flame of Fire could not conſume it, ſo nor did it alway remain upon it, but was at length removed from it, leaving the Leaves and Branches of the Buſh (according to the Rabbins Relation) in their Native and Genuine Splendour and Greenneſs: Accordingly the Church in the furnace of Iron (Deut. 4.20.) was not deſtroyed by that Eminent Danger, but had in God's due time her moſt Eminent Deliverance (as the three Nobles of Babylon had) out of the fiery furnace: whereof we have an exact and ample Account in the four following Books of Moſes, namely, Exodus, Leviticus, Numbers and Deuteronomy; wherein is largely related the many famous Tranſactions relating to the Church from the Death of Joſeph (who died about the Year of the World 2369) until the Death of Moſes, which was about the Year 2553; as Dr. Uſher affirms.

The firſt of theſe Four Books is call'd Exodus, which in Greek ſignifieth a going forth, becauſe it relateth the Story of Iſrael's going forth from the Houſe of Bondage, containing a long Hiſtorical Narrative from Joſeph's Death to the Time of Moſes's ſetting up the Tabernacle in the Wilderneſs, and God's conſecrating it himſelf by filling it with his Glory, Exod. 40.

The Second Book Leviticus, relateth the Story of one Month only, ſo called, becauſe it contains the Levitical Laws or Ceremonies of the Jewiſh Worſhip relating both the ſubſtance of it as to the matter (animate and inanimate offerings for Sin-offerings and Thank-offerings, &c.) and as to the Perſons concerned, who were either the Publick Prieſts ordained for that Miniſtry, and ordered by Divine Warrant how to manage it, or the Private Perſons, who were to be purified by Ceremonies from Legal Pollutions, and likewiſe inſtructed in their Morals about both Domeſtick and Politick or Civil Duties. And the Accidents or Circumſtances (as well as the Subſtance) of the Moſaical Worſhip are related alſo, both as to Places conſecrated for it, &c. and as to Times divinely appointed; namely, both feſtival Days, and Years too in their leſſer and greater Jubilees: All which Leviticus containeth.

The Third Book Numbers, giveth an Account of almoſt Forty years Travel in the Wilderneſs, and is ſo called, becauſe it giveth the Number of all the Twelve Tribes, of all their Orders (Sacred and Civil) both Captains and Soldiers, &c. (only omitting the Number of the Levites, of Women and Children) and of all their Martial Marches in a Military Poſture under the Conduct of the Cloudy Pillar through the Wilderneſs. And likewiſe the many Impediments of Iſrael's Military March are numbred, both thoſe Internal; (As, (1.) Want of Proviſion in that numerous Army, Chap. 11. (2.) Miriam and Aaron's reproaching Moſes, Chap. 12. (3.) The Sedition occaſion'd by the ten Spies, Chap 13, 14, 15. (4.) The Conſpiracy of Korah, Dathan and Abiram, Chap. 16, &c. And thoſe External hinderances; As, (1.) By the Edomites, Chap 20▪ (2.) By the Canaanites, Chap. 21. (3.) By the Moabites Threats and Wiles, Chap. 22. to Chap. 26.

p. 439The laſt Book of Moſes is call'd Deuteronomy, becauſe it is a Repetition of the Law of God, &c. and it containeth the Hiſtory of the two laſt Months of Moſes's Life, wherein Moſes gave Iſrael a ſhort Rehearſal of the great things God had done for them, and a ſhort Repetition of the good Laws which God had given to them, as he craveth and commandeth Attention by the former, ſo he annexeth many Arguments to the latter for inforcing their Obedience, drawn from the Manifold Divine Curſings and Bleſſings on Obedient or Diſobedient, Chap. 17.28.

Laſtly, Moſes reſigns his Office of Generalſhip, gives this Book of Deuteronomy to the Levites, and Commands the divinely inſpired Song to be publickly Sung, Chap. 31.50. with his Swan-like Song, Chap. 32.33. he Dies and is Buried, Chap. 34.

The Hiſtory of Iſrael's Deliverance out of Egypt, where they had ſuſtered long and barbarous Bondage, falls firſt in order to be diſcours'd upon before we come to their wandring in the Wilderneſs, &c. This conſiſts of three Heads; namely, The Antecedents, the Concomitants, and the Conſeqents of it.

Firſt, The Antecedents; as the Book of Exodus giveth the moſt ample Account of all thoſe three Particulars (both for Subſtance and Circumſtances) ſo more eſpecially of this Point both in reſpect of the People oppreſſed, and of the Perſon who delivered them from that Oppreſſion▪ The Oppreſſion of Iſrael in Egypt was grievous and intolerable, Exod. 1.8.14, &c. God turned the Hearts of the Egyptians to hate his people, &c. Pſal. 105.24, 25. They muſt be Pharaoh's Slaves and Drudges in Building Treaſure Cities for him, Exod. 1.11. At this Juncture Moſes is born, brought out of Eminent Danger, brought up a Courtier by Pharaoh's Daughter, baniſh'd thence into Midian, and there Married, &c. Exod. 2. from Midian God calls Moſes, ſends him Embaſſadour to Pharaoh with ſmall Succeſs, Chap. 3.4, 5, 6. Pharaoh harden'd his own Heart, adding Sin to Sin, the Devil hardened it as God's J…ilour, and as a Spirit tempting to Sin; but God harden'd it in a Judiciary way as a Puniſhment for his Sin: Then came the ten Plagues upon him and his People, Chap. 7.8, 9,10, 11. each higher and deeper drenching than other.

Secondly, The Concomitants, when God had (by his ten ſtroaks at Pharaoh's hard heart) extorted a Diſmiſſion of his People out of the Tyrants hands, Iſrael began his Journey out of Egypt, having firſt the Law of a yearly Paſſeover ordained for their Obſervance, Chap. 12. and the Conſecration of the firſt-born, Chap. 13. They depart from Succoth, not the right way to the Mediterranean Sea by Paleſtine, but to the Red Sea by the Wilderneſs, thence coming to Aetham, &c. Pharaoh purſues them, Chap. 14. and is Drowned, for which was Sung a Song, Chap. 15. At their coming to the Wilderneſs of Sin, they want Meat, Chap. 16. at Rephidim, They want Drink and are Aſſaulted by the Amalekites, Chap. 17. Moſes complains of the Burden that the Government of Six hundred thouſand Men, &c. ſhould lay upon his Shoulders, Chap. 18. Then they came to Mount Sinai, the place deſigned for meeting God, Exod. 3. and Chap. 19.

Thirdly, The Conſequents are two great things; Firſt, The Giving of the Law. And Secondly, The Erecting of the Tabernacle: As to the firſt, There was (1.) The Preparation for it, Chap. 19. (2.) The Promulgation of it, Chap. 20. not only of the Moral, but alſo of the Ceremonial and Political Laws, Chap. 21, 22, 23. Then (3.) the Confirmation of all by a Solemn Covenant, entred into betwixt God and Iſrael, Chap. 24. and when forſeied by the Golden Calf, was again renewed with the two Tables of Stone, &c. Chap. 34. As to the Second, the Pitching of the Tabernacle; The Form, (1.) was ſhewed to Moſes in the Mount. (2.) The Matter: And (3.) The Makers of it all preſcribed by God, and deſcribed in his Word, Chap. 25.26, 27, 31. (4) The Worſhippers in it, the Prieſts Habits, Ordinations and Offices, Chap. 28, 29, and 30. Next follows the Obſtruction of this work by the Idolatry of the Golden Calf, Chap. 32. but 'tis removed by a Reformation, Chap. 33. Upon which the Materials of the Tabernacle are brought together, and all placed in their due form and order for erecting the Tabernacle, Chap. 35, 36, 37, 38, 39.

And Laſtly, When the Tabernacle was compleatly Erected, God himſelf comes and Conſecrates it, Chap. 40.

Now come we to make Remarks upon all theſe three Premiſes. The firſt Rank, is from the Antecedents of Iſrael's Deliverance out of Egypt.

The firſt Remark from hence is, That Divine Compaſſion is the Foundation of. the Churches Deliverance out of her deepeſt diſtreſſes, and not any Deſert on her part, &c. The Church of God had lain long (even two hundred and fifteen years) in a diſtreſſed ſtate, God having turned the Egyptians Hearts to hate his people, Pſal. 105.25. as much as they had loved them before, during all the time of Joſeph's Government. This fault we may not father upon God, as if he were the Author of this Sin, for he is not of any, Jam. 1.13, 14, 15, as it is impoſſible p. 440to be, ſo 'tis abominable to think it: Man's Inclination to Good is properly and peculiarly from God, but his Inclination to Evil is from his own depraved heart drawn out by Satan's Suggeſtions, and muſt be aſcribed to God only by Accident. God did this (ſaith David) that is, not poſitively but permiſſively, in giving the Egyptians an occaſion to hate his People, for by his multiplying them ſo marvellouſly through his Bleſſing, &c. They conceited that the Iſraelites would ſoon grow ſtronger than themſelves, &c. Pſal. 105.24.

One and the ſame Fire ſoftens Wax, but hardens Clay. God did not infuſe this Envy into them, the Sun ſetting is only by Accident the cauſe of the Night, whereof the ſhadow of the Earth is the proper Cauſe, &c. All Hearts are in God's Hands, who faſhioneth them (as to their liking or diſliking of others) at his pleaſure, yet without Sin. This was a Judiciary Act in God to ſuffer the Egyptians thus hardly to handle the Hebrews.

1. Becauſe ſome of them were faln to Idolatry, Ezek. 20.5, 7, 8. and 23.3, 8. Joſh. 24.14.

2. To wean them from Egypt, and to make them long for Canaan.

3. That by a juſt Title they might ſpoil their ſpoilers.

4. That God might glorifie himſelf by pouring forth his ten Plagues upon Egypt.

5. Becauſe the Sins of the Amorites (as well as of the Egyptians) were not yet full, Gen. 15.16. And,

6. Becauſe the Hebrews were not brought to a true and due Humiliation for their Sins, till their long and hard Affliction handed them to a ſaving ſenſe thereof. How remiſs they were in their Repentance, and how hardly wrought up to it, God's Complaint of them doth Demonſtrate, Ezek. 20.7, 8. that is, I might ſay what I would, they would do what they liſt; ſo that God was ſo highly provoked with their obſtinacy, as his Juſtice made him ſay [I am juſt ready to Reſolve your Ruin in Egypt, and never Redeem you out of the Houſe of Bondage] God had as much ado to forbear Killing them, as he had Moſes in the ſame Country for neglecting to Circumciſe his Child, Exod. 4.24. the deſigned Law giver muſt not be a Law-breaker. But behold how God's mercy triumphs over his Juſtice, Jam. 2.13. [but I wrought for my own Names ſake, &c.] Ezek. 20.9, 10. No ſooner were Iſrael brought to a right ſenſe of their Sins, ſo as they ſighed, groaned, and cried to God, but immediately Divine Bowels began to yern, and to be broached and bleeding over them, Exod. 2.23, 24, 25. and 3.7, 8, and 6.5. and 22▪ 23, 27. When Iſrael underſtood that God had a ſeeing Eye, an hearing Ear, and a commiſerating Heart, together with his Promiſe of an helping Hand, They fall down proſtrate to adore him, Exod. 4.31, &c. And then began Divine Bowels to yern, and to flow forth freely and fully in order to their Deliverance. Thus ſaith God, When Iſrael was a Child, then I loved him, and called my Son out of Egypt, Hoſ. 11.1. that is, not ſo much,

1. Becauſe all young things be lovely, eſpecially Children; not only for their pretty features, but for their Innocency, ignoſceney, &c. But rather when Iſrael was unlovely, a mere Child, having nothing of worth in him to make him deſirable, while he was an Infant in his Birth-blood, Ezek. 16.6, &c. the Church's Infancy takes Date from her being in Egypt's Bondage, then was ſhe a forlorn Outcaſt, as Ezekiel there deſcribes her; yet even then (ſaith Hoſea) God loved this unlovely Child, when ſhe little deſerved his love, He loved her, becauſe he loved her, Deut. 7.7. it was a ſpontaneous and a gratuitous Act of God, Idea dei non advenit …i aliundè, no Motives of love were in the Object outwardly, but all ſprang from the Agent inwardly. God healed their Backſlidings and loved them freely, as he did afterwards, when they had rendred themſelves unworthy objects of his love, Hoſ. 10.9. and 14.4 only becauſe he remembred his own Mercy, Luk. 1.53. then he called his Son (Iſrael) out of Egypt, even out of the iron furnace, Hoſ. 11.1. Deut. 4.20. God had no need of ſuch a Son as Iſrael was: For,

Firſt, There was no defect on God's part, He had his own natural Son by eternal Generation, Iſa. 53.8. Pſal. 2.6. One brought up with him, Prov. 8.22, 23, &c. ſo needed not to adopt any Son.

Secondly, There was no Deſert on Iſrael's part, who was now caſt out to the loathing of his Perſon, &c. No Eye pitied him, &c. Ezek. 16.4, 6, 7, 8, &c. then did God's Eye pity him, and this pitileſs Fatherleſs Child found mercy in God, Hoſ. 14.3. even at ſuch a time when this untoward Child had ſo highly provoked his Heavenly Father, as he was juſt upon reſolving to Ruin him, and to make his Grave for him in Egypt; yet even then God wrought for his own Names ſake, that it ſhould not be blaſphemed among the Heathen, Ezek. 20.8, 9, 10. Some Godly Iſraelites had no doubt (within the ſpace of 215 years) diſcourſed ſometimes of God's Promiſe to Abraham, that he would bring his Poſterity out of Egypt, &c. Had not this been done, it would have reflected upon God's Glory, and the Egyptians readily had reproached p. 441the God of Abraham, in whom the Iſraelites ſo boaſted, &c. This whole Book of Exodus is but the fulfilling of God's Promiſe to Abraham, Gen. 15.15, &c. Iſrael God's firſt-born, Exod. 4.22, call'd out of Egypt, is a type both of Chriſt Perſonal (who when a Child, after his ſtay there two or three years, ſome ſay ſix or ſeven years, was call'd out of Egypt, Mat. 2.15.) And of Chriſt Myſtical, 1 Cor. 12.12. his Church, which God will call out of the Bondage of Babylon (ſpiritually call'd Sodom, for uncleanneſs, and Egypt, for oppreſſion, Rev. 11.8.) when the Beaſts Leaſe of 1260 Prophetical Days is expired, God will haſten it in his time, Iſa. 60.22. Chriſt will not leave his Son [Iſrael] to live and die in Egypt, though his Slavery in that Houſe of Bondage may laſt two hundred and fifteen years: as ſure as God call'd Iſrael his Son, and Jeſus his Son out of Egypt, ſo ſure will he call his Church out o… Egypt alſo. How long Chriſt ſtaid there is uncertain: Some ſay, ſeveral years (as before) but others are of opinion that Herod did not live many Months after that barbarous Murder of ſo many Innocent Children, his bloody Butchery at Bethlehem, but fell into a foul and loathſom Diſeaſe whereof he died: If this be ſuppoſed, we muſt ſuppoſe alſo, that his Son Archelaus's Journey to Rome (for his Inthronization in his Father's ſtead) muſt take up ſome conſiderable time; However he ſtaid in Egypt till God ſent him word, that they were dead who ſought his life, Matth. 2.13, 14, 15, 20, 21, 22. would to God we could be content to ſtay till God bring us word, &c. 'Twas a bleſſed Prognoſtick that Iſrael's Slavery in Egypt was near its expiration, when God gave them Hearts to ſigh, groan, mourn and cry, &c. Oh that thoſe beſt Prognoſticks were found amongſt us, could we but cry, [Lord, we are Hell, but thou art Heaven, we are all Sin, but thou art all Grace, &c.] Alas, we are all Abjects both as to our Perſons and Conditions! Oh let us now be the Objects of thy Mercies and Compaſſions, &c. It was one of the Emperor's Symbols or Mottos, [Miſeria eſt Res digna Miſericordiâ] Miſery is an object that is worthy of Mercy: How much better becomes it the King of Kings to ſay [My Sion is now an outcaſt, whom no man ſeeks after, but I will heal her? &c.] Jer. 30.17. He will not leave her as an Orphan, Joh. 14.18. but will hear her very breathings, Lam. 3.56. when ſuch Kings Rule as know not Joſeph, Exod. 1.8. nor know the Lord, Exod. 5.2. nor Jeſus our Brother, nor his Brethren, but deal hardly with them, Deo confiſi, nunquam confuſi, ſuch as truſt in God ſhall never be aſhamed, much leſs confounded, Iſa. 28.16. Rom. 9.33. 1 Pet. 2.6.

The Second Remark is, As the Motive for Iſrael's Deliverance out of Egypt, was only the mere Mercy and Compaſſion of a gracious God upon his groaning People under moſt grievous Oppreſſions; ſo the means, whereby this Deliverance was effected, were the ten miraculous Plagues which God by Moſes poured down upon Pharaoh and his People, &c. for dealing ſo injuriouſly with Abraham's Seed, &c. Note here,

1. That the Church of God may be in an evil Caſe, when Deliverance is at the Door. Thus it was with Iſrael in Egypt, [They ſaw how they were in an evil Caſe] Exod. 5.19. becauſe of their evil Courſes, being tainted with the Idolatry of Egypt, Ezek. 20.5, 7, 8, and 23.8. Joſh. 24.14. as before; 'tis writ as an heavy Curſe of God [If ye ſtill tranſgreſs againſt me, I will ſet Princes over you, that ſhall hate you] Levit. 26.17. ſuch as are odious to God, and malicious to his People, and the more that Moſes by Commiſſion from God mediateth for Iſrael, the more was the Tyrant inraged, and their Affliction aggravated: as this evil Caſe provoked the paſſionate people (by miſtaking Occaſions for Cauſes, like Dogs in a Chafe) to bark at their beſt Friends, as if Moſes had made them ſtink before Pharaoh, when he had promiſed their Deliverance; ſo this ſtartled Moſes himſelf, being diſpleas'd with the Diſappointment, and he being too ſhort-ſpirited alſo, complains of it to God, not diſtinguiſhing betwixt God's Denying and Delaying, Exod. 5.20, 21, 22, 23. God could have cut off Pharaoh at once by his Power, but his Wiſdom was to glorifie himſelf gradually, and though he had promis'd Deliverance, yet had he left to himſelf a liberty both for the time, means and manner of its Performance: We muſt not awake our love, till he pleaſe, Cant. 2.7. but we muſt wait (ſaith the Lord) and we ſhall, we ſhall, we ſhall be delivered, Hab. 2.3. ſo that text ſoundeth.

2. Note, Now God begins to make himſelf known, by his Name Jehovah to the Poſterity of the Patriarchs, in performing that Promiſe made to them who only knew him by the Name Elſhaddai, in propounding this very Promiſe [of bringing their Seed out of Egypt] but lived not to ſee the full performance of it, Exod. 6.3. Now God began to work Miracles, as the Great Jehovah, whoſe being is of himſelf, and who gave a Being to all the World, and who only can change the Beings of his Creatures at his own pleaſure: Two ſorts of Miracles God magnified his mighty Power by; The firſt were for confirming Moſes's Faith againſt all the Objections of his Incredulity, and to quicken up his Courage and Reſolution in undertaking Iſrael's Redemption: The firſt of thoſe Miracles was Moſes's Rod turn'd p. 442into a Serpent, &c. Exod. 4.3, 4, 5. This ſhewed, how Moſes ſhould be an helpful Rod to Iſrael, but an hurtful Serpent to Egypt. Moſes fled from it, yet at God's Command he took, the Crocodile or Dragon by the Tail (where his Sting lay;) his Faith overcomes his fear; 'twas the Meſſiah's work to break the Head of the Serpent, Gen. 3.15. Tail-temptations only are our Exerciſe. And it ſhews alſo, Iſrael had been happy under Joſeph's Rod of Government. And that Rod was become a Serpent under Egypt's Perſecution; but that Serpent ſhould become a Rod again under Moſes's Government. To change one creature into another (not in appearance only, but in Subſtance) requireth a Divine Power. The Second Miracle was Moſes's hand made leprous, &c. ver. 6, 7. where the ſame Act (of putting his hand into his boſom) makes his hand both leprous and cleanſed: Oh how eaſily can our Lord (the Centurion of Diſeaſes) make them both come and go at the turning of an hand: This was to ſhew that God by ſmall means could effect great Matters; Moſes a mean Exile ſhall be the Inſtrument of this Glorious Deliverance, yet muſt he be humbled, becauſe his hand that wrought all the Miracles was but a leprous hand, which none could Cure but God himſelf. It ſhews likewiſe how that fretting Leproſie of Sin lurks and lodges in Man's Boſom, there Moſes found Leproſie, and there he left it: Go to Chriſt for Cure, who only can ſay to the Leper, [I will, be thou clean] Matth. 8.2, 3. See Levit. 14.44, &c. Thus Moſes was confirmed by God's making him able to work thoſe two Miracles, which no Prophet after him nor Patriarch before him (till the Meſſiah came) were enabled to work: Notwithſtanding all this Divine Condeſcenſion in anſwering all his four doubts, and vouchſafeing him theſe two Signs (for the third mentioned, ver. 9. was not now acted, till he came into Egypt, where he turn'd the Water of Nilus into Blood) yet the Infirmity of his Faith (in requeſting God to make (as ſome ſay) the Meſſiah, or ſome other man his Meſſenger) did incenſe God to anger againſt him, ver. 13.14. yet not ſo, as to withdraw his favour from him, for immediately the Lord concurreth with Moſes's Deſire in granting Aaron his Brother to be his Aſſiſtant, ver. 14, 15, 16, 17, 20. Now Moſes thus fully ſatisfied goes down to Egypt (with the Rod of God in his Hand, v. 20. which ſignifies our Experience of Divine Deliverance formerly) aſſembleth the Elders of Iſrael, works thoſe Miracles aforeſaid over again in their ſight. This made them believe, that now God would viſit his People, and they worſhipped God, ver. 30, 31. Moſes and Aaron make now many unſucceſsful Applications to Pharaoh for Iſrael's Freedom, meet with nothing but reproachful Taunts from the hardened Tyrant, which (no doubt) would have been ſeconded by bloody Blows, had not the Lord (who employ'd them in this Embaſſage) tyed up the Tyrant's hands, &c.

3. Note. The firſt Miracle Moſes wrought in Pharaoh's preſence was that general Sign whereby he did demonſtrate to him, that his Commiſſion for Iſrael's Diſmiſſion was from, the great Jehovah. 'Tis ſaid, [If Pharaoh ſay, Shew a Miracle, &c.] Exod. 7.9. and 'tis ſaid likewiſe, [That they did as the Lord commanded them,] ver. 10. Though it be not expreſs'd that Pharaoh ask'd a Miracle, yet is it not to be doubted that Moſes ſhewed not this Sign, till Pharaoh in his Luciferian Pride firſt call'd for it (thoſe two Texts imply no leſs) ſaying to them, [Shew me ſome Work above the power of Nature, &c. otherwiſe I ſhall look upon you as two Sawcy Arrogant Fellows that come in your own Name to Affront my Royal Right, and ſhall deal with you accordingly;] Hereupon Moſes caſts down his Rod before him, and it became a Crocodile, a Dragon (as the word imports) betokening deſolation, and that his Countrey (if he diſobeyed) ſhould become a Den of Dragons, Iſa. 13.22. This is the third time that this Sign was ſhewed; once in Horeb to clear Moſes's Divine Call firſt to himſelf, Exod. 4.3, 4. again to Iſrael, ver. 30. and now to Pharaoh, &c.

Now when Moſes had given this Teſtimony of his Divine Call (as his credential Letters from the great Jehovah) in turning his Rod into a Crocodile (as ſome Interpret the word Tannin, not Nachaſh, a common Serpent) which the Egyptians Worſhipped, and to whoſe greedy gaping Chaps they had caſt out ſo many Hebrew Infants into Nilus where the Crocodile converſed: Yet then did the Lord permit the Egyptian Jugglers (the Chief of which were Jannes and Jambres, 2 Tim. 3.8.) to turn their Rods into Serpents alſo, Exod. 7.11, 12. that is, by Colluſion, not really ſuch, but in appearance only, the Devil (in them) dazling the Eyes of the Spectators ſo as to make their Rods ſeem Serpents; and though Moſes did not detect the Cheat in words, yet was it done in effect by deeds, for Moſes Rod ſwallow'd up the Magicians Rods. Tertullian ſaith, That Moſes's Truth devoured the Magicians Lie, &c. Thus Chriſt (who is Life Eſſential) ſwallow'd up death in victory, 1 Cor. 15.55. and theſe Deluſions were Figures of the Lying Wonders of Antichriſt, whoſe Church is call'd Egypt, Rev. 11.8. yet thus they that be of Chriſt ſhall overcome Antichriſt, for ſtronger is he in them, than he that is in the World, 1 John 4.3, 4. However this Impoſtor of thoſe Gypſie Jugglers (which God permitted to be done, and in which Story the Sacred Scripture p. 443moſt Impartially giveth the Devil his due of his Activity and Ability in his Inſtruments) ſerved ſo far as to harden Pharaoh's Heart, ver. 13, 14.

The firſt Remark of the Miraculous Plagues (being the ſecond ſort of Miracles for confounding Pharaoh) was; God is ſaid (in this Book) eight times to have harden'd Pharaoh's Heart. Thrice it is ſaid, that he hardened his own Heart, and five times it is alſo ſaid, that his Heart was hardened, to wit, by the Devil, through the juſt Judgment of God: Though God commanded Pharaoh to let his people go, but ſtill hardened his Heart, that he would not let them go. Yet God herein was not contrary to himſelf, for by ſo commanding him, he requireth his Obedience, and by ſo hardening him, he puniſheth his Diſobedience, namely with a Judiciary Penal hardneſs: This Heart-hardened Tyrant asks Moſes, [Who is Jehovah? I know him not] This proud queſtion, Exod. 5.2. hath A long Anſwer to it in the …en following Plagues. When Iſrael ask'd [What is his Name?] Exod. 3.13. God gives a ſhort Anſwer, [I am] hath ſent me unto you, vet. 14. but to this queſtion of Pharaoh, God makes a large reply, till Pharaoh himſelf was compell'd to give this (ſqueez'd out) anſwer to it, [The Lord is Righteous, &c.] Exod. 9.27. and God ſaid, [The Egyptians ſhall know, that I am Jehovah, &c.] Exod. 7.5. This they knew to their Coſt, when the Lords Hand which was lifted up in threatning (as it were to fetch his blow) did fall down in puniſhing them with ten Plagues. The Prophet ſaith, [Lord, when thy Hand is lifted up, they will not ſee, but they ſhall ſee, &c.] Iſa. 26.11.

The ſecond Remark, 'Tis well and wittily ſaid by one, That God ſhot off his ten great Guns (or Ordnance) againſt Egypt in thoſe ten Plagues, as afterwards, he drew up his Draw-bridge to let in Iſrael into the Red Sea when he dryed it up, but let it down again upon the Egyptians, when he brought them into the Nooſe, &c. The Miracle Moſes wrought before Pharaoh (to manifeſt his Miſſion and Commiſſion was from the great God) made no more Impreſſion upon his hard Heart than doth the Hammer beating upon cold Iron. Neither Miniſtry, nor Miſery, nor Miracle, nor Mercy would mollifie him; then God began to pour down his Plagues, which were ten in number, as Philo noteth; it is a number of perfection, to ſhew that their Plagues were perfect and abſolute, and God will perfect his own praiſe in Adminiſtring his Judgments upon his peoples Oppreſſors. The Hebrew Doctors ſum up thoſe ten Plagues by the ten firſt Letters of their Hebrew Names [Datſak, Gnereſh, Cheachab,] whereby they mean,

Blood, Frogs and Lice, a mixed Swarm,

Murrain that Beaſts annoyed,

Boyls, Hail and Locuſts; darkneſs thick,

And Firſt-born all deſtroyed.

It was Auguſtin's miſtake, grounded upon the vulgar Latins reading of Pſal. 78. and Pſal. 105.) that thoſe Plagues there mentioned are more than ten, whereas all expreſſed in both theſe Pſalms are reducible to the ten Plagues.

The third Remark is, Though the great Jehovah took up ten Plagues to take down Literal Egypt, yet will he make ſeven Vials ſufficient to take down Myſtical Egypt, Rev. 16. Thoſe ſeven Golden Vials are Veſſels exceeding capacious (to contain vaſt meaſures of the wrath of God) yet are they but narrow-neck'd and ſtrait-mouth'd; though they pour out ſlowly, yet they drench deeply, and diſtil moſt effectually Divine wrath, until the Myſtery of Iniquity be finiſhed, and great Babylon Brained with the Hail-ſtones that lay in the bottom as dregs of the Cup of Gods fierce Indignation, Rev. 16.17, 19, 21. ſo that ſeven Plagues ſhall ſuffice here.

The fourth Remark upon theſe ten Plagues in general concerns the time how long they laſted; which the Hebrews ſay, took up a years time, others ten Months; but according to the Computation intimated in the Sacred Text (which ſaith the firſt laſted ſeven days, &c.) They took not up more than one months time, for one follow'd at the Heels and upon the Neck of another.

☞ The Hand of the Lord was ſtrong upon Pharaoh all that time, Exod. 3.19. and 6.1. in which time he ſometime ſeemed yielding (as well as hardened, at other times) as in the ſecond, fourth, ſeventh, eighth and ninth Plagues: Firſt he yields Iſrael ſhould Sacrifice in Egypt, Chap. 8.25. and then they may go into the Wilderneſs, but not far away, ver. 28. afterward, He would let the Men go, but not the Women and Children, Chap. 10.10, 11. then he gives leave the Children might go, but their Sheep and Cattel muſt ſtay behind, ver. 24. All theſe yieldings of this Hypocritical Tyrant were ſqueezed out of him by the heavy Hand of God upon him, the laſt blow whereof made him yield to let all go, Chap. 12. p. 444Though God could have deſtroy'd him and his people at one blow, yet' took he all this time.

1. That Pharaoh, &c. might have time to repent in, &c.

2. To magnifie his own might the more, &c. And,

3. To make the griefs of thoſe (that had ſo much and ſo long grieved Gods people) the more grievous to them. Praeſtat ſemel mori, quàm ſemper metuere: To die by Inches under Tortures is far worſe than to die at one ſtroke. They felt themſelves dying at every of thoſe ten ſtrokes, Exod. 12.33. This was the Miſery of their Miſeries.

Laſtly, Pharaoh's obſtinacy and obduration of Heart was hereby the more manifeſt, that could not be mollify'd by all thoſe ten blows, &c. God has time of hardening, as well as of plaguing Tyrants oppreſſing his People.

☞ The fifth Remark is, The Deliverance of the Church out of Babylon hath no ſuch Remarks upon it (in plaguing the King of Babylon and his people into a compliance thereunto) upon Scripture-Record, as this out of Egypt had. However this is plainly Recorded, that the Churches Deliverance out of Myſtical Babylon ſhall be after the manner of Egypt, Iſa. 10 24. and 26. God will pour out his ſeven Plagues upon her (wherein there is a manifeſt Alluſion to the ten Plagues upon Egypt, Rev. 16.) and make her willing againſt her will to let go his people: And as the Plagues made the old Pharaoh to yield by little and little, &c. as before: So the Vials of Gods laſt Plagues ſhall gradually (as they are poured forth) plague the new Pharaoh into ſome yieldings, though all in Hypocriſie: He will Repent of his Repentance (as the old one did) becauſe both of them are Sons of Perditions, and muſt both of them go into Perdition; They are rais'd up for it, Rom. 9.17. Rev. 19.20.

The ſixth Remark in the general is, The diverſity and various ſorts of thoſe Plagues, each ſorer than other. The firſt and ſecond were upon the water; the third and fourth were upon the Earth, the five next were upon the Air, and the tenth falls upon the Firſt-born of Men; inſomuch that their puniſhment was abſolute, not only as to the number of the Plagues (which was a number of perfection) but more eſpecially in reſpect of their nature, matter and manner, all various and exquiſite. For,

Firſt, They were plagued by all kind of Creatures. As,

1. By all the Elements, as Water, Earth, Air and Fire.

2. By ſundry Animals, as Frogs, Lice, Caterpillars, Flies and Locuſts.

3. By Men, as Moſes and Aaron were Inſtruments in Gods Hand.

4. By the Angels who Miniſtred thoſe Plagues, both the evil Angels, Pſal. 78.44. whom he ſent among them, and the good that were employed in deſtroying their Firſt-born, Exod, 12.3, &c. yea by the very Stars who all combined againſt them (with the Sun and Moon) in ſuſpending their Light from that Land (during the three days darkneſs) as all aſhamed to look upon ſuch ſinful Inhabitants thereof, &c.

Secondly, They were plagued in all things wherein they moſt delighted. As,

1. In all manner of their luſcious and delicious Fruit, by its being univerſally blaſted or devoured, &c.

2. In their goodlieſt Cattel, (ſome of which they Worſhipped) all deſtroyed by Murrain, &c.

3. In their River Nilus which they Adored, and for which end (it is ſuppoſed) Pharaoh was going down to pay his Homage to that Idol, when God bade Moſes go meet him in the morning, Exod. 7.15. This is intimated in Ezek. 29.3, 9. where they are twitted twice for Idolizing it, but God made it loathſom to them, Exod. 7.18.

4. In their Fiſh, which was their daily and delicate Diet, Numb. 11.5. for the Fleſh of many Beaſts they (out of Superſtition) would not eat of, as abominable, Exod. 8.26. All the Fiſh died when their Water was turned into Blood, Exod. 7.21.

5. In their Bodies, wherein they greatly prided themſelves, but the Boils (God ſmote them with) ſpoil'd all their Beauties in their well-built Bodies.

6. In their Children, when in every Houſe there was a dead Corps, and that not of a Slave or Servant, but of their Firſt-born. All theſe were the Idols of Egypt, Exod. 12.12. Zeph. 2.11.

Thirdly and Laſtly, They were plagu'd in all their Senſes. As,

1. In their Seeing; for they loſt all ſight when the Plague of Darkneſs took away their Light for three days, unleſs it were horrible ſights mentioned in Apocrypha, Wiſdom 17.6, 7. however their comfort of Seeing they loſt.

2. In their Hearing. Oh what a Conſternation, Dread and Terror ſeiz'd upon them, when God uttered his terrible voice in thoſe frightful Thunders in the Plague of Hail, when Fire ran along upon the ground, yet did not melt the Hail-ſtones, Exod. 9.23. this muſt be Supernatural, p. 445and therefore the more dreadful, which might make them think that God was come to Rain Hell-fire out of Heaven upon them as he had done (before this) upon wicked Sodom, Gen. 19. How did this voice of the Lord break the C…dars, &c. Pſal. 29 5, 6, &c. yea, every Tree of the Field, Exod. 9.25.

3. In their Smelling, both by the ſtench of the Frogs, Exod. 8.14. (which might mind them of their Sin that made them ſtink before God) and likewiſe by the ſtinking rotten matter that ran out of thoſe Ulcers wherewith they were ſmitten, Exod. 9.9, 10, 11. As they had oppreſſed Gods people with Furnace work in making Brick, ſo the Aſhes of that Furnace became burning Boils that brake forth into putrid running Sores, &c.

4. In their Taſting, both by the Waters turned into Blood, becauſe in them they had ſh…d the Blood of the Male Hebrew Children: theſe Bloody Men had Blood to drink, for they were worthy, Rev. 16.6. Their River Nilus they uſed to boaſt of to the Grecians ſaying in mockery to them, [If God ſhould forget to Rain, they might chance to periſh for it,] the Rain they thought was of God, but not their River, Ezek. 29.3, 9. therefore to confute them in their confidence, as God threatens to dry it up, Iſa. 19.5, 6. ſo here to bereave them of all the comfortable uſe of it; they now loathed to drink of it, Exod. 7.18▪ 19, 20. God curſed their bleſſings, Mal. 2.2. and alſo by their thirſt thereby procured. Drinking ſuch Bloody Water did rather torture their Taſte than pleaſe their Palate or, quench their Thirſt.

5. In their Touching or Feeling, by their dolorous ſhooting pangs in their Body, when the ſin of their Souls broke forth into Sores of their Bodies, which pained them ſo, that as they could not now ſleep in a whole Skin (as hitherto they had done) ſo they gnawed their own Tongues for pain; this was ſuperadded to the bitings of Flies, Waſps, Flying Serpents, &c. whereby ſome might be ſtung to death, Pſal. 78.45. and the Magicians themſelves (who had ſo inſolently imitated Moſes, the Devil being God's Ape) were branded with thoſe Boils, to detect their contumacy: Beſides alſo, the Frogs ravening upon their Bodies ſo irreſiſtibly, &c. muſt needs be very off…nſive to their Senſe of Touching.

Laſtly, As if all this had been too little to fill up the meaſure of their Plagues and Puniſhments. Pharaoh and all his Forces (that hitherto had eſcaped) were all drawn blindfold into the nooſe (by fair way, weather, &c.) and then were drowned in the Red Sea, Exod. 14.8, 9, 21, 24, 28.

The ſeventh Remark in the General is, The marvellous correſpondency betwixt the Plagues upon the old Literal Egypt with its Pharaoh, and the new Myſtical Egypt with its falſe Prophet. When the Lord comes to plague this new Egypt, Rev. 11.8. He will deal with the Romiſh Pharaoh for perſecuting his Goſpel Churches, as he dealt with the Egyptian Pharaoh for oppreſſing his Antient Iſrael; therefore in the ſeven Vials, Rev. 16. there is mention made of Boils, Blood and Darkneſs, Frogs, &c. which is a plain Alluſion to the Plagues of Egypt, only with this difference: The Viſion of the Vials begins firſt with the ſixth Plague upon Egypt, bringing a noiſom Boil upon all the Worſhippers of the Beaſt, and the reaſon may be, becauſe that ſixth Plague was upon Jannes and Jambres (the Magicians) that they could not ſtand before Moſes, Exod. 9.11. ſo this vexing Plague that is placed firſt, ſhall fall upon the Ring-leaders of Miſ-rule in the Antichriſtian Egypt, and ſhall reach Home at the firſt blow when Reformation begins.

The ſecond and third of the Vials refer both to that one of Blood in Egypt, to ſhew how it ſhall exceed that wherein they had ſome relief by digging for Water, Exod. 7.24, but this comes throughly Home without any relief; and the Throne of the Beaſt ſhall be darkened by the fifth Vial, as Pharaoh's Kingdom was by the ninth Plague: And the Egyptian Plague of Frogs is tranſlated (in the Vials) into a more dangerous tenour, &c.