A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 20 (1 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 20 (1 of 7)

p. 1Chapter 20. An Appendix or Supplement to the Firſt Volume,

Containing the more Particular and moſt Memorable Remarks (after the more General before exhibited) upon the moſt Eminent paſſages of God's Providence toward his only Church that he had then in the World; yet his Wiſdom (which it profundum ſine fundo, a Depth without a Bottom) did order her to be wandring from Egypt for Forty Years in the Wilderneſs, and to be travelling to and fro like a poor Pilgrim from forty two ſtages and ſtations under the conduct of Chriſt himſelf in the Cloudy Pillar, before ſhe reached to, and reſted in Canaan.

Some Praeliminary Remarks.

Firſt, THIS following Hiſtory is the more Famous and Worthy of all acceptation, being Faithful Sayings in all its parts and parcels, becauſe the God of Truth himſelf is the Hiſtorian, making Moſes his Emanuenſis or Penman in Recording it, and repreſenting fairly to our view, even an unparallel'd proſpect, how the Lord rowled and tumbled his own dear Spouſe from one barren place to another in the dry deſarts, and backyard as well as forward, yea round about, as if ſhe had been treading a Maze in and out, before her Lord landed her ſafe in the Land of Promiſe.

Secondly, Noab's Ark, while it lay rowling and tumbling upon the ſurface of an Univerſal Deluge for a whole year, may well be look'd upon as a Type and Emblem of Moſes's Church in the Wilderneſs.

As the Ark was tolled to and fro upon the Waters, 'till it came to reſt upon Mount Ararat, ſo this Church was tumbled to and fro in the Deſart, as Joh. 16.33. Iſa. 54.11, &c. 'till ſhe came to reſt in the Land, of Canaan.

See much more of congruity betwixt the Ark and the Church, page 113. Volume the Firſt.

Thirdly, The Goſpel-Church may well be look'd upon likewiſe as the Antitype of this Wilderneſs-wandring-Church, becauſe ſhe alſo had her times and her turns in a Wilderneſs ſtate by a divine diſpenſation, Revel. 12.1.6.14. Wherein,

Mark Firſt, She is compared to a Woman.

Firſt, For her weakneſs, ſaith Paraeus, unable to defend her ſelf, and therefore flying into the Wilderneſs from the face of the Dragon Antichriſt, &c. as this Old Teſtament Church fled here from the face of that Dragon Pharaoh, Iſa. 51.9. Ezek. 29.3, 4.

Secondly, She is call'd a Woman for her Fairneſs, becauſe the Female Sex are commonly more fair than the Male: Thus Chriſt calls his Spouſe Fair, very fair, and all fair, Cant. 4.1, &c. Not that ſhe was ſo in herſelf, by her own native beauty, but as Cloath'd with the Sun of Righteouſneſs, and made comely with his comelineſs that he put upon her, Ezek. 16.14.

Thirdly, For her Fruitfulneſs, in bringing forth a Seed for God, Iſa. 54 1. Gal. 4.19.26, 27. This enraged the Devil, as the Churches fruitfulneſs in Egypt had enraged Pharaoh, Exod. 1.7.12. the more they multiplyed, the more they were moleſted &c.

Fourthly, She is call'd a Woman for her ſtrong affection of Love to her Lord, Females quicquid volunt, valde volunt; their deſires are more eager and earneſt than thoſe of Males; hence David ſaith, Jonathan's Love ſurpaſſed the Love of Women, 2 Sam. 1.26.

Mark Secondly, This weak, fair, fruitful, and affectionate Woman the Chriſtian Church had a Wilderneſs (to hide her ſelf in) provided for her by God's moſt gracious providence, whither ſhe was born as upon Eagles Wing, and he had done this Old Teſtament Church, Exod. 19.4. where the ſame Phraſe is uſed, when ſhe fled from the face of that Dragon Pharaoh here, Revel. 12.6.14. Meſſiah's Church harmoniz'd with Moſes's Church, having two wings of a great Eagle, wherewith ſhe did flye into ſuch hiding ſolitary p. 2places as God prepared for ſecuring her in her being in the worſt of times, and wherein he fed her, v. 6. tho' he did not feaſt her, yet he nouriſhed her, v. 14. and kept her alive during the long leaſe of Antichriſt, as he had done this Church in the Wilderneſs for forty years. Grotius ſaith that theſe wings allude not only to Iſrael's flight out of Egypt into the Deſart, but alſo to the Hiſtory of David, who cryed [Oh that I had the wings but of a Dove, not of an Eagle] Pſal. 55.7, 8. that he might be ſaved from that Dragon Saul. God gives reſt to his Church from perſecution, Act. 9.31. and always preſerves her being tho' in a Wilderneſs, tho' ſhe want her ſplendor and wellbeing, Mat. 16.18.

Mark Thirdly, As Michael and his Angels were too hard for the Dragon and his Inſtruments in Warring againſt the Old Teſtament-Church, for Pharaoh was drowned, Amalek was diſcomfited, and the Countries of King Sihon and King Og were conquered by Chriſt's conduct, the Captain of Iſrael's Hoſts in the Wilderneſs, Joſh. 5.13. Heb. 2.10 Even ſo the Dragon and his Inſtruments make war againſt the New Teſtament Church, Revel 12.7. while ſhe brought forth many Children unto God under the name of the Man-child, v. 5. even Chriſt Myſtical (as Mr. Joſeph Mede interprets it from Gal. 4.19.) yet can he not prevail, v. 8. but is totally routed and ruined ſo as not to rally or rage any more; for he is caſt out of Heaven, v. 9. that is▪ from moleſting the Church at that time, and down to the Earth, as Wreſtlers (ſaith Grotius) caſt down the weaker to the ground, ſo Michael or Chriſt (whom none is like in ſtrength, Pſal. 89.8.) prevails againſt the Devil, the ſtrong Man is maſtered by the ſtronger Man, Luke 11.21, 22. and is at laſt by him caſt into Hell, Revel. 20.10. As the Devil and all his Imps could not obſtruct the paſſage of Moſes's Church from poſſeſſing the Earthly, ſo nor Meſſias's Church from entring the Heavenly Canaan.

Fourthly, Now follow the more Particular Remarks upon all the forty two ſtages Recorded by name in Numb. 33. from v. 1, to v. 50. eſpecially where any memorable matter is mentioned befalling Iſrael in their Wilderneſs wandring, at any one of thoſe particular places: For the accompliſhing of which work, I have truly travelled to furniſh the Reader with the choiceſt cream and quinteſſence, extracted out of the beſt Learned Rabbins, Antient Fathers, and Modern Divines, both Criticks and Commentators in various Languages.

The Firſt particular Remark is upon Rameſes the firſt Stage that Moſes mentioneth, Numb. 33.3. beſide what is above-ſaid hereof in the General Remarks; Mark moreover,

Firſt, That Raamſes Hebr. ſignifies Worms-or Moths; the Myſtical meaning whereof may well be, that as Egypt ſignifying Anguiſh and Tribulation, and repreſenting this preſent Evil World that wallows in wickedneſs, is no ſit place for the true Iſrael of God to abide in, therefore the Lord calls his Adopted Children out of Egypt, Exod. 4.22. Hoſ. 11.1. Heb. 12.23, &c. as before, for nothing but anguiſh attends them there, John 16.33, &c. So Rameſes tho' a Treaſure City, Exod. 1.11. yet our Lord cautions us [Lay not up your Treaſure where the Worm or Moth may corrupt it] Mat. 6.19 Rameſes was but a City wanting foundations, and made up only of Mortar, &c. Exod. 1.11, 14. Whereas if we (according to Chriſt's Councel) lay up our Treaſure in Heaven, which is a City that hath foundations, whoſe Builder and Maker is the Great Creatour, Heb. 11.10. then need we not fear any Moth or Worm to corrupt it, or any Thief to break through and ſteal it; for 'tis a City above the reach both of Malignant Men, or Dawned Devils. Hereupon the Seed of Abraham cannot find reſt here below, in places built by frail creatures, Heb. 11.8, 9, 10, 13, to 17. for they hear their Creator crying [Ariſe, Depart, this is not your Reſt, for it is polluted] Mic. 2.10, and Ariſe, let its go hence, ſaith Chriſt, John 14.30.

Mark Secondly, Iſrael marcheth from Rameſes to Succoth, which ſignifies Booths built of Boughs, as before: Behold here the Infant Eſtate of the Old Teſtament Church, Numb. 33.5. At Succoth like a company of Sucking Children, they fall upon Building Childiſh Summer-houſes with Boughs and Branches of Trees, no better Buildings, no fairer nor firmer Fabricks could be expected from them, when they came thus rawly out of the Egyptian ſlavery, and were only come now to the firſt ſtep from Egypt of their forty two ſtages and ſtations in the Wilderneſs, and newly entred under the Conduct of Christ cloathed in the Cloud, who here came to be as a Schoolmaſter to this company of Children, and to take his firſt Tuition of them, Exod. 13.20, 21. Theſe Children of Iſrael (as they are frequently ſtiled in Scripture) being now but as it were, in their [A. B. C.] could not poſſibly but be very ignorant of Canaan's glory, and of Sion's Excellency, when they can ſit down in Succoth thus ſatisfied with ſuch ſorry Coverings as Booths of Boughs.

p. 3N.B. Firſt, Chriſt came now, and became a new School-maſter to thoſe ſimple Children, and taught them they muſt have a better covering; he therefore covers them with his cloudy Pillar: Wo to them that cover with a covering but not of Chriſt's Spirit, Iſa. 30.1. and of his Merit alſo: Put on the Lord Jeſus, Rom. 13.14.

N.B. Secondly, Grown Chriſtians brought into the Beauty of Sion, may not forget they were once but in Succoth, Catechumeni, A. B. C. Scholars, having very little knowledge of God, and but Babes in Chriſt, 1 Cor. 3.1, 2. 1 Joh. 2.12, 13. There is firſt the foreign or being of a Believer, then the foreign or well-being and beauty thereof: As we may not ſtay alway at Succoth, but preſs on to Sion. He is a Monſter that grows not up from being a Child. Rehoboam is call'd a Child, when grown up a Man, 2 Chron. 13.7. So in Sion, we muſt remember Succoth to humble us, &c.

Mark 3d. The ſecond Stage they came to was Aetham, which ſignifies hard ground, (as before only hinted.) Thus there layeth hard ground betwixt us and Heaven, (which Canaan typified) many Loſſes and Croſſes, many Tryals and Troubles, &c. We have great need therefore to be well ſhod with the preparation of the Goſpel of Peace, Eph. 6.15. [foreign] well booted Chriſtians that we prove not Habers upon this hard ground. 'Tis the Conduct of Chriſt that prevents it, and makes our Aetham paſſable, ſoft and eaſie. To this Aetham ('tis ſaid, Exod. 13.19, 20) they brought the Bones of Joſeph (and of the other Patriarks, Acts 7.16.) who would not lay buried in Egypt (ſay ſome Rabbies) becauſe they prophetically foreſaw that the Duſt of Egypt was to be turned into Lice in the Third Plague, whereunto their precious Duſt they would not have ſubſervient; their hope of a better Reſurrection was in Canaan. Moreover thoſe Dry Bones reſembled the Church, &c. Ezek. 37.12.

The 2d. particular Remark is, Their Third Stage was to Pi-hairoth, Exod 14.2. Upon the ſeventeenth day (which was three days after the Paſſover) and till this third day's March, they Journey'd directly towards Horeb (according to Moſes's requeſt to Pharaoh; Let us go three days Journey to ſacrifice unto the Lord, Exod. 8.27. But when they turned that way toward the Red Sea, it was told Pharaoh the very next day (Perſecutors never wanting prompters, &c.) that Iſrael fled for going to ſome other place than what they had requeſted. Hereupon he and all his People prepare to purſue them for their Jewels and Servants, &c.

Now becauſe here aroſe Iſrael's firſt grand Impediment or Hinderance of their Journey, to make ſome more particular Remarks is requiſite upon this point.

The 1ſt. Remark is, It is front the Lord, that his Church is brought ſometimes into great ſtraits. 'Tis expreſly ſaid, [The Lord bad Iſrael march to Pi-hairoth, &c.] Exod. 14.2. Pi Heb▪ ſignifies a Mouth, and Hairoth were Mountains. So that the Cloudy Pillar led them into the mouth of thoſe Mountains, where they had nothing but High Hills on each hand, the Red Sea before them, and the Revengeful Egyptians (ſoon after) behind them. Theſe were ſtraits indeed; yet the Lord (in the Cloud) led Iſrael thither, and not without a threefold Reaſon: (1.) To free them from preſent War with the furious Philiſtims, Exod. 13.17, 18. (2.) To give the Egyptians and occaſion to purſue them, foreſeeing they would look upon Iſrael as Intangled in thoſe Intricacies, and got even into a Pound, ſo as they could no ways turn themſelves, and now Pharaoh had no more to do, but to purſue, overtake, deſtroy and take the Spoil, Exod. 14.3, 5, & and Exod. 15.9. (3.) The Lord led them thither to try the Faith of his People; but alas▪ their Fear got above their Faith, and they fall on quarrelling with Moſes, and rebelling againſt God. ver. 10, 11, 12. and Pſal. 106.7, 8. Deut. 8.2.

☞ Behold how contrary are the Counſels of God to our Carnal Reaſon, to which this place of being hedged in with high Hills on both ſides, &c. ſeemed a deſperate perplexing ſtrait: Yet was it no ſuch thing indeed, where the great God Created ſuch an open unexpected paſſage. Chriſt knew what he had to do, Joh. 6.5, 6.

The 2d. Remark is; God's Church and Children have Adverſaries of all ſorts; ſome to keep them ſtill in the ſtate of Sin, and others to keep them from Manſions of Glory; as Iſrael had here the Egyptians purſuing them to reduce them to their former Bondage, and Amalek, Amorites, &c. to prevent their coming into Canaan, &c.

That great Red Dragon the Devil, acts not unlike this Dragon of the Rivers Pharaoh, Ezek 29.3. who was quiet enough while Iſrael could quietly content themſelves with bearing their Burdens and Bondage: But when once they begin to attempt the ſhaking off that heavy Yoke, them he rages, and when conſtrained to let them have their Liberty, then he purſues, &c. So Satan (that Strong Man) keeps all his goods in peace well enough, until the ſtronger Man come to make a reſcue, &c. Luk. 11.21, 22. yet even then, tho' over-power'd and out-pull'd, doth he Rally up all his ſtrength, that Fleſh and p. 4World can afford him, to reduce us into the ſlavery of ſin. The Devil's laſt ſtroke is oft the ſoreſt; as in that poſſeſſed perſon, Lu…. 9.42. when he ſaw that he muſt loſe him, he rends and tears him, &c. as it were, belching out his utmoſt malice againſt him, to render him for ever unſerviceable for Chriſt, &c. Nor is this all the Devil doth of miſchief to us; for as there is thus far Congruity betwixt the two Dragons (Pharaoh and the Devil) ſo here begins the Diſparity: The Humane Dragon is ſoon after drowned in the Red Sea, and could never trouble Iſrael more, Exod. 14.30. Then were they perfectly Redeemed from all harms and hinderances from the Egyptians; yet the Devil (as the vulgar ſaying paſſeth) never is found dead in a Ditch, but lives ſtill to ſtir up others of his Inſtruments againſt Iſrael (ſuch as Amalekites, Amorites, &c.) to ſtop their way into Canaan. Thus the Tempter (who never wants his Tempting Tools, nor ſtarves his Deviliſh Deſigns for want of Helliſh Inſtruments) dealeth with us. If he cannot keep us from Heaven, he will do us all the miſchief he can; he will endeavour to lame us, and to ſend us halting to Heaven. Thus he dealt with our Lord himſelf, when he left him by force in his three grand Temptations; 'tis ſaid [He departed from him but for a ſeaſon] Luke 4.13. purpoſing to have many more puſhes at him, as indeed he had to his dying hour. If this was done to the green Tree, what can ſuch dry Trees as we expect, Luk. 23.31. No ſecurity till out of his reach landed in Glory, &c.

The 3d. Remark is; As the Perſecutors of God's People are uncertain in their Reſolves; ſo they are exceeding apt to feed themſelves with ſelf-flattering hopes, and falſly to promiſe unto themſelves a perfect Victory in their Perſecutions. This plainly appeareth in Pharaoh and his People, who were wicked Adverſaries to God and his Church. As there was no ſincerity, ſo nor any certainty in their Reſolves, but their Minds were ſwayed by their paſſions, their paſſions varied with their conditions, and their conditions changed at God's pleaſure, as he laid on, or took off his Plagues. One while Pharaoh will keep Iſrael Captive by compulſion, in contempt of God; another while he and his People intreats them with their prayers to be gone, and even thruſts them forth of Egypt, Exod. 11.1, 8. & 12.33. But now when they are gone indeed (not without their leave and liking) lo, they Rue that they had let them go, and reſolve to purſue them, that they might reduce them to the Houſe of Bondage again, Exod. 14.5, 6, 7, &c. This is the Guiſe of wicked perſons, who never cordially repent of their evil-doing, they ſoon repent of their well-doing, as thoſe here did: And not only ſo, but they promiſe to themſelves a proſperous purſuit; this is expreſſed in Moſes's Song, Exod 15.9. [We will purſue and overtake; we will divide the ſpoil, and ſatiate our Souls upon them, &c.] making an account that all was their own, but were ſoon confuted, as were likewiſe Siſera, Judg. 5.30. Senacherib, 2 King. 19.35. Where the Beginning, of a buſineſs is Confidence, the Concluſion can be no better than Confuſion. The Egyptians came forth as a Whirl-wind to devour Iſrael, Hab. 3.14, 15. having got the Ball on the foot, and confidently carrying it toward the Goal; but God gave them a turn, and an overturn, and in anger caſt them down, Pſal. 56.7. & Job 9.4. Prov. 29.1. Iſa. 6.10, 11.

The 4th. Remark is; As the great God diſtinctly foreknoweth, [uno quaſi intuitu] with one glance of his All-ſeeing Eye, all the Conſults of wicked Perſecutors; ſo he can with the more facility confound their Counſels. Thus it was here; as God guided Iſrael into this wandring out of the King's high-way, on purpoſe that hereby (as by a Strategem) Pharaoh and his Army might be decoyed to purſue them: So God foretold what Improvement the Egyptians would make of this conceited Stray and Straits [that Moſes had miſtook his way, and they now were intangled in the Wilderneſs, &c.] Exo. 14.3, 4. Hereby Pharaoh hardened his own heart to purſue, that he might bring them back to Bondage, ver. 6, 7, 8, 9. as if they had been no better than ſo many Run-away-Slaves, whereas ('tis ſaid, v. 8.) they marched boldly, bravely, in Battel-Ray, and in a moſt comely Equipage, not with any diſorder or confuſion of Fugitives. Thus God dazles, dulls and diſannuls the Wiſdom of the World's Wizzards, not only foreſeeing their Conſults, but alſo foreſtalling their Projects, catching the crafty in their own craft, 1 Cor. 1.19. and Pſal. 9.15, &c. All the haſte Pharaoh made in making ready his Chariots, and driving furiouſly after Iſrael, was but an haſting to meet his own deſtruction.

The 5th. Remark is; Sore and grievous Diſtreſſes oft bring God's Church and Children into ſore and grievous Diſtractions: Iſrael's diſtreſs was great here: They türned out of the way to Canaan (which lay Northward) toward Memphis (the chief City of Egypt) Southward: So that their turning, Exod. 14.2. was indeed Returning, (as they might think well) in making ſuch a ſemicircle in their march. Beſides, Migdol p. 5was a Garriſon-Tower, which they had on one ſide, as the Sea on another; and their being before Baalzephon added to their diſtreſs. for this was the Idol of the Egyptians, as Baal-peor was the Idol of the Moabites, Numb. 25.3. In this Idol (as Rabbys ſay) the Egyptians placed great confidence, conceiting that he could fetch again Fugitives, and therefore thought that now Iſrael was faln into his faſt) Cuſtody. However, 'tis probable chat this place was another Garriſon of the Egyptians, whereby all run-aways might be ſecured: All this was ordered thus, not by chance, but by providence to infatuate Pharaoh (making him fancy that Iſrael was incloſed with Mountains, Seas, Deſarts and Garriſons, and indeed Iſrael in their unbelief thought no better of themſelves, ver. 9, 10, 11, 12. Whereas the truth is, the Lord led them thither (beſide the Reaſons afore-mentioned in the firſt Remark;) Becauſe (4.) God's Power and Providence might be the more manifeſted in his marvelous deliverance of his People, and in his as marvelous deſtruction of his and their Enemies: Notwithſtanding when Pharaoh overtook Iſrael (who had got three days march before his ſetting out) in thoſe frightful Straits, they were in great Diſtreſs, which brought upon them great Diſtruſt, as well as Diſtraction, which appeared in their reproachful Expoſtulation with Moſes, pretending they had been true Prophets in predicting all this evil which was now come upon them; as if Moſes by his ignorance or imprudence had drawn ſo vaſt a People into this deſperate danger againſt their praemonition given him in Egypt. Thus they diſtruſted God, their ſin having manifold aggravations; As (1.) They at once forgot all the wondrous works the Lord had wrought for them in Egypt. (2.) They unthankfully preferred their Bondage in Egypt, before their miraculous Deliverance out of it. (3.) They murmured againſt God and his Miniſter Moſes. (4.) They prophanely ſcoffed, ſaying, [Becauſe there were no Graves in Egypt, &c.] ver. 10, 11, 12. (5.) They were too ſhort-ſpirited in not waiting God's leiſure and pleasure for his ſeaſon. Yea (6.) They juſtified their former Incredulity and Repining Speeches in the houſe of Bondage. We may well ſuppoſe them diſtracted with their diſtreſs at the ſight of Pharaoh's approaching; being diſ…ſpirited with long ſlavery, moſtly unarmed, and wearied with three days travel on foot, with the out-cries of their Wives and Children, which was a very diſtracting diſtreſs, ſo as to over-balance all they had ſeen of Miracles in Egypt, and what they then ſaw of the cloudy Pillar, their conduct and covering: So that when they cryed to the Lord; it was more from ſenſe of danger, than from Faith for deliverance; it was an howling, rather than a right praying, Hoſ. 7.16. Pſal. 107.28. more from fear than from faith.

The 6th Remark is, The marvelous Infatuation upon Pharaoh and his People, and the notorious Blindneſs God ſtruck them with, thus haſtily to make them Run headlong upon their own deſtruction. They did not only purſue Iſrael by Land, but alſo into the Red Sea, when the Lord had divided it, to make a way for his People, whoſe Extremity (tho' they little deſerved it) was God's opportunity, Exod. 14.13, 14, 23. When the Egyptians ſaw that the Iſraelites walked upon firm ground (God having dryed up the Mud, and paving the bottom, &c. by an Eaſt-wind, ver. 16, 21.) they did promiſe unto themſelves the ſame ſafety and ſucceſs alſo, Exod. 15.9. vainly ſinging a Triumph before a Victory, which Iſrael did not there; but they were groſly deceived, for they ſound to their woe, that this fair way before them, was only to bring them into the Nooſe or Draw-Net to catch them: It was made for Iſrael, who fled from their Enemies, to eſcape out of their bloody hands (who would have ſlain Moſes, Aaron, and the principal Men of the Hoſt, but the common People they would have led back to Bondage.) It was not therefore made for the Egyptians, who purſued the Innocent to destroy them. The cauſes of their Blindneſs and Preſumption were theſe; (1.) The long-ſufferance and forbearance of God towards them (which ſhould have led them to Repentance, Rom. 2.5.) in ſparing their lives hitherto, and only ſmiting their Corn, Cattle, and Firſt-born in thoſe Ten Plagues: And as to Pharaoh their Leader, who had made his heart harder than was Jeroboam's Altar of Stone, which preſently clave aſunder when the Lord's Prophet cryed unto it, 1 King. 13.3. But the mighty Hammer of God's Word in the mouth of that great Prophet Moſes, with ten Miracles, gave ten mighty ſtrokes at Pharaoh's hard heart, yet could make no impreſſion or entrance, God will therefore take now another courſe with him, to get himſelf a Name and great Honour by ſubduing ſuch a ſturdy Rebel, Neh. 9.10. Exod. 14.4, 18. a work which (Rabbins ſay) converted Jethro, and made him the firſt Gentile Proſelyte to the Jewiſh Church, and which cauſed the Philiſtines long after to cry out, [Theſe are the Gods that ſmote the Egyptians, &c] 1 Sam. 4.8. Pharaoh's preſervation (through God's Longanimity hitherto) from all the ten foregoing Plagues, was but his Reſervation for a worſe p. 6and a more ſignal deſtruction. The ſecond cauſe of this excaecation was their angry, malicious, vindictive ſpirit, which tranſported them into an inſatiable thirſt to be revenged of the Iſraelites for all the damages done them upon their account, &c. Thirdly, Their covetous and greedy deſire to recover all their goods, garments, jewels, &c. (though frankly and freely given them for redemption of their own lives, Exod. 12.33, 36.) and to take the ſpoil of all Iſrael. Fourthly, Their vain preſumption, that ſeeing the fair way and weather which ſerved for the ſafety of the Iſraelites paſſage, they thought they might alſo ſerve them for the ſame purpoſe. This alſo made them praecipitant, &c.

Some indeed do ſay, that Pharaoh call'd a Council of War, who ſome time did debate upon the ſhore, whether they ſhould give up or carry on their purſuit? The iſſue of this conſult at laſt was (as it falls out among thoſe under Divine Infatuations, quos Deus deſtruit, prius dementat) the worſt councel had the beſt prevalency; whereupon [foreign] They made a deſperate venture, Heb. 11.29. which was the higheſt inſtance of ſuch a daring preſumptuous attempt of unbelief in the Churche's Enemies of all others recorded in the Scripture of Truth: The Egyptians here perfectly preſumed that they might fare as well in the Sea, as the Iſraelites did. Fifthly, Therefore we muſt acknowledge the greateſt cauſe of all was, that God had hardned their hearts (as he ſaid he would do, Exod. 14.4, 8, 17.) and gave them up to a reprobate ſenſe, ſeeing Pharaoh (their Leader) was raiſed up for this very purpoſe, &c. Exod. 9.16. Rom. 9.17. This jud…ciary hardneſs for all their precedent ſins, made them both unmindful of all former Plagues upon them (for their hatred and cruelty to God's People) and unable to diſcern their approaching utter deſtruction, tho' ſome ſecondary cauſes from their own Councils might in God's hand concur to animate them: As

Firſt, It being all dark about them, they might not know where they went, only feeling firm ground under them.

Secondly, They might ſuppoſe it was only an extraordinary ebb of the Sea, &c.

Thirdly, Loth they were to loſe their prey, and prize, being all along at Iſrael's heels, 'till the Cloud parted them, and began to diſturb them, yet all this was of the Lord.

The Seventh Remark is, The Lord knoweth how to deliver the Godly out of Temptations, and to reſerve the unjuſt for the Day of Judgment, to be puniſhed either in this World, or in the other, 2 Pet. 2.9. as here the Egyptians (whom God permitted to purſue his Church even into the Sea.) He gave for a time both fair way and weather before them, and lets them follow cloſe at her heels, bluſtring and breathing out threatnings (as that Wolf wearied with worrying did, Acts 9.1.) againſt her, ſaying [I will purſue, I will overtake, I will divide the Spoil, &c.] Exod. 15.9. till in a trice [They ſank as lead in the mighty waters] v. 10. and were as ſtill as a ſtone, v. 16. There God brake the Heads of the Dragon (Pharaoh that Leviathan or Sea-Monſter, Iſa. 27.1. & Ezek. 29.3.) and of all the Crocodiles his Captains and Sworn Sword-Men of Satan, and gave them to be meat to the People inhabiting the Wilderneſs, Pſal. 74.13, 14. Iſrael taking the ſpoil of their dead Carcaſes (caſt upon the ſhore) whereby they were furniſhed with many neceſſaries for their journey to Canaan; the Lord knew how to ſecure thoſe brain-ſick and incorrigible Sinners to their deſtinated deſtruction, as well as to deliver his People out of their bloody hands; yea rather than they ſhould want Deliverance, God knows, how to command it to be done: thus David prays [Thou (and none but thou) art my King (as thou haſt been of old) O command Deliverance for Jacob, Pſal. 44.4, 5.] ſend but a Mandamus from Heaven, and that will do it; ſee Lord, to ſave thy Subjects and Servants as thou haſt done of old: Speak but the Word, and it ſhall be done, as at the Creation: Yea rather than God's Church ſhall want peace, he will create peace, Iſa. 57.19. from things that are not, he can produce it by his Omnipotency, and work a Miracle to have it done, as here; for Jah Jehovah is the Old Rock, the Rock of Ages, &c. Iſa. 26.3, 4, &c. If we lean upon this Rock alone, Iſa. 50.10. and call upon him in time of trouble (which never befalls us more than is right, Job 34.23. nor ever by chance, but by Providence as this did on Iſrael, God purpoſing thereby to get himſelf honour upon Pharaoh and his hoſt, Exod. 14.4, &c.) Then will he deliver us, and we ſhall glorifie him, Pſal. 50.15. He knows how to deliver, he hath delivered, he doth deliver, and we truſt he will do ſo hereafter, 2 Cor. 1.10.

Now becauſe this was a fatal iſſue of a long controverſie betwixt Egypt literal, and God's Iſrael, which is a moſt manifeſt Type prefiguring the laſt end of the long conteſt betwixt Egypt myſtical, Rev. 11.8. or Antichriſt, and the true Church of Chriſt as its Antitype, concluding without controverſie (as this did at the upſhot of this conflict) p. 7in the compleat Salvation of the latter, and in the utter extirpation of the former: As Iſrael's deliverance from Egypt was not perfected till they ſaw Pharaoh and his hoſt all lay dead upon the Sea-ſhore, Exod. 14.30. for which they ſang the Triumphant Song of Moſes, Exod. 15. wherein a diſtinct Narrative of that glorious Victory is exactly Recorded, ſhewing how Miriam and the Virgins ſounded forth the high praiſes of God upon Timbrels, v. 20. So all this was a certain pledge of a compleat Victory and Triumph of the true Church over all its Antichriſtian▪ Adverſaries, and that thoſe Virgins which are not defiled, and follow the Lamb whither ever be goes, Rev. 14.4. ſhall obtain Victory over the Spiritual Pharaoh, the Beaſt, or Antichriſt, and ſhall ſtand by the Sea of Glaſs mingled with Fire (as the Hebrew Virgins ſtood by the Red-Sea) having the Harps of God in their hands, and ſhall ſing both the Song of Moſes (the Servant of God) for old Miracles of Mercy, and likewiſe the Song of the Lamb (our bleſſed Meſſiah the Son of God) for new, Revel. 15.2, 3, 4, 5, &c. The Myſtery of Iniquity is begun to be made manifeſt, and more and more ſhall be, if our ſins hinder not, Rev. 15.6. The Lord ſhad Reign, Exod. 15.18. and in things wherein Adverſaries deal proudly, he will be above them, Exod. 18.11. He ſits in Heaven, Pſal. 2.4. and ſees their Day is coming, Pſal. 37.16. as Pharaoh's, Senacherib's, Herod's, &c. blaſting their deſigns, Pſal. 106.12. ſaith, they believed in his word, and ſang his praiſe; could we do the former, we ſhould do the latter alſo.

The Eighth Remark is, The whole bundle of Wonders the Lord wrought here for his Churche's deliverance at the Red-Sea; as

Firſt, The ſtrong Eaſt Wind (raiſed in an inſtant by Iſrael's Redeemer out of the Cloudy Pillar) was a wonderful work in his Almighty hands to divide this Sea (that lay north and ſouth) from top to bottom, whereas the natural property of the wind is to blow upon the ſuperficies, ſurface, or upper part of the water only, and rather ſpreads them abroad all one way, than gathers them on heaps two contrary ways north and ſouth: This therefore was Extraordinary, God being pleaſed to make uſe of this wind (let out of his fiſt, Prov. 30.4.) to ſhew his dominion over all created beings, Exod. 14.21. which is call'd [the blaſt of God's noſtrils] Exod. 15 8. and [the breath of God's anger] Pſal. 18.16. Thus [the Lord will deſtroy Antichriſt by the breath of his mouth] 2 Theſ. 2.8. as he did here blow with his wind, and cauſed the Sea to cover Pharaoh, Exod. 15.10. This Eaſt wind in its violence doth oft denote God's Anger, Pſal. 48.7, 8. Jer. 18.17. Ezek 19.12, &c. And concerning this wondrous work the Prophet asketh [Was thy wrath, Lord, againſt the Sea?] Hab. 3.8. and David ſaith, [What ailed thee, O Sea, that thou fledeſt?] Pſal. 114.5. which he thus reſolves [God rebuked the Sea, and it was dried up, Pſal, 106.9. he rode upon the wings of this wind, Pſal. 18.10.

Secondly, That the Sea ſhould be turned into dry Land: This is a wonderful work of God, which the Pſalmiſt calls on us to come and ſee, Pſal. 66 5, 6. which figured that Sea of Affliction God's Iſrael hath to paſs through before they can come to the Heavenly Canaan, yet it is made paſſable, eaſie, and fordable to Faith; which under a divine call, command, and conduct, can find a way through a Sea of difficulties, Heb. 11.29. Pſal. 66.12. Iſa. 43.2, &c. mighty waters have been oft dryed up;

Firſt, Here by Moſes's Rod (as well as by the wind) which ſignifies Power and Authority, Exod. 14.16, 21, 22.

Secondly, By the Ark of God, Joſh. 3.15. which ſignifies All-ſufficiency (as containing the Mercy-Seat on it, and the Tables of the Teſtimony, the Pot of Manna, &c. in it.

Thirdly, By the Mantle of Elijah (which figureth Righteouſneſs, 2 King 2.14. All thoſe three are the three attributes of God for Faith to rely upon in the uſe of means; and there is a fourth by the ſixth Vial, Rev. 16.12. we are waiting for it againſt Babylon, God haſten it.

N.B. Thirdly, That there ſhould be a way ſo wide through the midſt of the Sea as would receive 600000 Men (beſide Women, Children, and a mixt multitude making up, as is ſuppos'd, other 300 thouſand) to march in order and Battel-Ray, was another wonderful work of God; here was an ebb more than ordinary, not only, as is uſual, upon and about the ſhore, but from the top to the bottom, quite through the heart of the Sea, from the Egyptian to the Arabian ſhore, Exod. 14.21, 22. And 'tis a Tradition among the Jews, that God made twelve ways for the twelve Tribes (for each Tribe one) grounded on Pſal. 136.13. lagzarim Hebr. ſignifying parts; but this may be underſtood of two parts only (and not of twelve) as it is Gen. 15.17. and tis more probable the two walls on each hand, Exod. 14.22. ſecured but one way for p. 8them all together: As they had no time to divide themſelves into twelve Squadrons (the Egyptians being at their Heels) ſo it would have much weakened them, nor could they all have Moſes their Guide to go before them in twelve ways, which muſt have diſmay'd thoſe that had him not, for the Lord led them by the right Hand of Moſes, Iſa. 63.12, 13, 14. and beſide the Scripture's ſilence of any more Paths than one (which would have amplified the Miracle, and ſo would have been Recorded) we ought not to multiply Miracles without ſome neceſſitating Cauſe, and ſeeing one wide way was ſufficient, more or ſo many ways may be ſuppoſed ſuperfluous: Now ſeeing the Pſalmiſt puts [the Mountains skipping, &c. with the Sea fleeing thus away on both Hands, &c. Pſal. 114.5, 6. Sweet Comfort for good Souls in evil Times, may well be inferred from, Zech. 14.3, 4, 5, 6. Where it is promiſed, that the Lord will come, and ſet his Feet upon the Mount of Olives, and his ſtanding upon it, ſhall cauſe it to cleave aſunder in the midſt, and leave a very great Valley (marvelouſly inlarging the Valley of Jehoſaphat, over which it hangs) that a large Way may be made for the Lord and his Saints to return to Jeruſalem again, as here was for Iſrael to Canaan: 'Tis expreſly ſaid [Half of the Mountain removes towards the North, and half of it toward the South] Juſt as this Red Sea was Cloven, Hebr. into a Northern and Southern part by the Eaſt-wind: To ſhew, all Obſtructions in God's Time (Iſa. 60.22. for no Man can appoint him a Time, Jer. 50 44.) ſhall be removed, Jer. 44.28. This cleaving of Mount Olivet, was never yet done, ſince Titus with his Roman Army deſtroy'd Jeruſalem, nor ſince the Time of Zechary's Prophecy before that: Whether that Promiſe ſhall be literally performed to the Jewiſh Jeruſalem, we know not; however, it ſhall have a ſure accompliſhment Myſtically to the Chriſtian Jeruſalem, &c. We wait on our Lord, who is poſted ſo nigh and high, to overſee his Temple, and to ſave her with ſeaſonable ſuccours.

The Fourth Miracle of Mercy was, that the Cloudy Pillar which hitherto had gone before the Van of Iſrael, now removes into their Rere, when the harden'd Egyptians were become ſo fool-hardy to follow them into the Sea: This they did (as is ſuppoſed) at the ſecond Watch of the Night, as Iſrael went in at the firſt, being but three hours before them: We may imagine Iſrael's danger was deſperate, Chariots and Horſemen might ſoon overtake ſuch a Bulky Body of Footmen, who being clogg'd with many Women, Children, and much Lumber, muſt needs March but ſlowly: Here the Lord interpoſes himſelf, and becomes a Wall of Fire betwixt them and their Danger. The Lord is my Shield (ſaith David, 2 Sam. 22.2, 3.) To defend my whole Body from the Thruſts of my Enemies: Here the Glory of the Lord was Iſrael's Rereward, Iſa. 58.8. as above: Our Lord will be with us before or behind, where he may be moſt uſeful for our Aid, ſometimes humbling us, and ſometimes comforting us: We may not limit the Lord to be ever before us: If need be we are in heavineſs, 1 Pet. 1.6. Chriſt was behind Mary Weeping, John 20.14. Not that the Lord (who is every where both in Van and Rere, Iſa. 52.12.) changed his Place, but it was only the Sign of his Preſence, that thus removed and became Light unto Iſrael for furthering their March, but darkneſs to the Egyptians for Retarding theirs, Exod. 14.19, 20. 'Tis ſaid, They overtook Iſrael incamping by the Red-Sea, ver. 9. but this extraordinary Darkneſs (caſt upon them) did ſo diſ-inable them in their Motions, that they never could overtake them after in the Sea; yet ſoon they overtook their own Deſtruction, by following the dark ſide of the Cloud. N.B. This teacheth us, that Scripture Preſidents of Patriarchs, Prophets, &c. are call'd a Cloud of Witneſſes, Heb. 12.1. which (like this Cloud) hath a dark ſide and a bright (as both their Failings and their Graces are Recorded) and thoſe that follow their Failings are Egyptians, and will likely be drowned in the Pit of Perdition: But ſuch as imitate their Graces, (that bright ſide of the Cloud) the Holy walking of Enoch, the Righteouſneſs of Noah, the Faith of Abraham, the Chaſtity of Joſeph, the Patience of Job, the Meekneſs of Moſes, &c. They come ſafe through the Sea to Canaan. Chriſt, as this Cloud, is the Savour of Death to ſome, and of Life to others, 2 Cor. 2.16. Jews ſtumble at him, we are ſaved by him, 1 Cor. 1.23, 24.

Fifthly, That the Waters, naturally a fluid Element, ſhould become a firm Wall to Iſrael on the right Hand and on the left, Exod. 14.22. The Depths were congealed in the heart of the Sea, Exod. 15.8. a Wall of Ice (never found in the Salt Waters of the Sea) unto Iſrael, but a Wall of Water only to the Egyptians, which the ſame Wind that froze the former, ſoon blew down to cover the Purſuers, ver. 10. No doubt but as Iſrael's Way through the Sea was many Miles wide, and their ground ſolid enough (every way accommodated to their vaſt number and firm treading); ſo their two Walls on each ſide of their way was of a prodigious length, eight or nine Miles long at the leaſt; p. 9(Dr. Owen ſaith ſix Leagues, and ſome ſay much more) however, it was ſo long on both hands, as took up the time of a whole Night's March from the firſt Watch till the Morning; and thoſe Walls (compacted of ſo much water as covered ſuch a vaſt compaſs of Ground, as their broad Path conſiſted of) were of a prodigious height, and frightful enough to the Iſraelites, who had light to behold them, coagulated Waters into Curds or Cheeſe, as the Word Rapheu here, and in Job 10.10. ſignifies; As this Dignifies the Omnipotency of the great God, who can change Water into Cheeſe, or a Wall of Ice, &c. So it declares the Strength of Iſrael's Faith in marching forward, ſo faſt (though they found a ſolid Floor, &c.) between two ſuch formidable Walls ready in their own Nature to fall down every Moment to drown them, being reſtrained by an inviſible Hand: Yet having God's Precept [Say to the Children of Iſrael that they go forward, Exod. 14.16. For their Warranty, and God's Promiſe [Pear not, the Lord will fight for you, & Exod. 14.13, 14, 16, 17, &c.] for their Security, both theſe did corroborate their Faith, to conquer their Fears and Dangers, Heb. 11.29.

The Sixth Work of Wonder was, that the Wind blew down thoſe Water-Walls upon the Egyptians on the one ſide of the Sea, when as yet the Iſraelites were not all gone over on the other ſide. If Exod. 14.26, 29. be well compared, 'tis apparent, that Iſrael walk'd on dry ground, while the Waters returned to their Strength on the other ſide to the midſt of the Sea and drown'd the Egyptians, which (as Joſephus ſaith) were fifty thouſand Horſemen, and two hundred thouſand Footmen; however, it muſt be a vaſt Army, that put ſix hundred thouſand fighting Men of Iſrael into ſuch a fright, as to fly from them, being unable to withſtand them, and looking for nothing but to be ſlain by their Swords, and there to have their Graves, Exod. 14.11. and which the Purſuers promis'd to themſelves, Exod. 15.9. Yet the great God carried on their final Subverſion gradually: For (1.) In the Morning Watch (when the Egyptians expected their greateſt Advantage) the Lord looked with an Eye of Lightning upon them (whom he ſaw before, but ſeemed to wink at them, and ſuffered them to go on to the midſt of the Sea) and fearful Thunder claps ſtruck them with a Panick fear, and ſtruck off their Chariot-wheels, &c. Exod. 14.24, 25. Pſal. 77.16, 17, 18, 19, 20. (2.) They Sank as Lead in the Mud, Exod. 15.10. Their Feet ſtuck faſt, and they drove heavily upon the ſoftned ground, Exod. 14.25. (3.) Their Horſes foundred, and fell foul one upon another, and their Wheels ſunk deep to the Axle Tree in the quick Sands broke forth by the retired Waters. (4.) To fill up the Meaſure of their Judgment, as they had drowned the Male Children of Iſrael in the River, Exod. 1.22. So themſelves were drowned in the Sea. As that Morning figured Chriſt's Reſurrection, which conquer'd the Prince of Darkneſs, &c. So this drowning of the Egyptians figures our full Pardon, our Sins ſhall be all caſt into the depths of the Sea, Mic. 7.15, 17, 18, 19. Many more Works of Wonder might be inſiſted upon here: As,

Seventhly, That it ſhould be fair Weather with Iſrael marching quietly all along, while it was ſo foul upon the Egyptians giving them ſuch diſmal Diſturbances, ſee Mal. 4.1, 2. The Sun ſhone upon Lot, when Fire and Brimſtone falls on Sodom: And Abraham from the Top of an Hill ſaw Sodom and her Siſters all burning with Flames of Fire, Gen. 19.23, 27, 28.

Eighthly, That not one Egyptian (of all that numerous Hoſt) ſurvived this laſt Plague, to tell Tidings hereof to his Countrey-men, &c. Whereas not one Iſraelite was wanting on the other Shore. A Type of the Laſt Day, wherein ſome are received, but others are refuſed and rejected: The ſame Water deſtroyed Foes and defended Friends.

Ninthly, That the Bodies of the drowned Egyptians ſhould be (which is not common) ſo ſoon caſt up by the Sea on the Shore, and that (as Joſephus ſaith) wrap'd up with all their Armour, which Moſes diſtributed among his Iſraelites (whereby his naked Men became Armed, and fitted the better to encounter Amalek afterward) eſpecially conſidering, how 'tis ſaid [They ſank as Lead into the Sea] Exod. 15.16. and Neh. 9.11.

Tenthly, That the Egyptian's Carcaſes ſhould be caſt up upon the contrary Shore, which was farther off, this was done that Iſrael might behold, and believe, and take the ſpoil of them, &c. Moſes had told them [Ye ſhall ſee them no more, Exod. 14.13.] that is, Alive, but Dead: It ſhall be ſo of our ſubdued Iniquities, Mic. 7.19. Peccata non redeunt, There remaineth not one of them alive, as here, Exod. 14.28, 31. we ſhall ſee them no more, otherwiſe than Iſrael's their Adverſaries, all Dead on the Shore.

The laſt Remark, upon Iſrael's paſſage through the Seas, is, their ſinging a Song of Praiſe to their Redeemer, Ezod. 15.1, to 22. This Song was ſung upon the twenty p. 10firſt Day, the laſt day of the Paſſover Feaſt, at their coming out of the Sea. Which Triumphant Song they ſang immediately after their Deliverance, while their Hearts were hot, and that Mercy (never enough to be memoriz'd) freſh, which like Fiſh, ſoon grows ſtale, and putrefies after a nine Days wonder; and in celebrating the high Praiſes of God (as they were) ſo ſhould we be punctual and particular, inſiſting upon every diſtinct Circumſtance of our glorious Deliverances.

Note 1. This is the firſt mention of Singing in Scripture, yet no doubt the Patriarks uſed it, as they kept the Sabbath, though not mentioned till, Exod. 16.

2. The Enemies of the Church, are the Enemies of God: [Thou haſt overthrown thoſe that roſe againſt thee] Exod. 15.7. What men Act againſt her, he accounts as done againſt himſelf, Act. 9.4. There is a League Offenſive and Defenſive, 'twixt God and Her: Hatred of Her did harden Pharaoh's Heart to the higheſt, and hurried him to bid Battel to God, who was too hard for him.

3. They were all (Men, Women, and Children) Baptized in the Sea, 1 Cor. 10.2. and ſo ſaved: Baptiſm is ſaid to ſave us, 1 Pet. 3.21. when 'tis Inward alſo; and Chriſt, when Baptized, was proclaimed then well pleaſing to God, Mat. 3.1.

4. God will by his Mercy (when we merit it not) lead his People to the Habitation of his Holineſs, Exod. 15.13. (as Jacob, Gen. 32.10.) Pſal. 78.52, 53, 54 Jer. 50.19. Iſa. 33.20. His Promiſes are his Performances. The Lord will reign, Exod. 15.18. and the Time ſhall come, when God ſhall ſtrike his Foes and make them as ſtill as a Stone, and ſink as Lead (with Sin) into Hell, then Saints ſhall ſing Hallelujah, Rev. 11.15, 17, &c. Exod. 15.14, 15, 16, 17, &c. This being the moſt famous Hiſtory of the Church's Conflict with, and Conqueſt over the Egyptians her Enemies, and containing in it ſo many eminent Goſpel myſteries; I cannot conclude my Diſcourſe upon it here without making ſome more Remarks upon that great Text of the Apoſtle concerning it, Heb. 11.29. where we have theſe two great Points; (1.) The Church's Danger; And (2.) Her Deliverance: After He had given many excellent inſtances of the Efficacy of Faith in particular Perſons, then comes He to this Efficacious Faith, which was ſeated and moſt effectually Acted in the Church in general of that Day.

1. The Danger was more eſpecially before and behind. Not unlike the Proteſtant's danger at the Battel of Newport in the Netherlands, when that brave General (the old Prince of Orange) ſaid to them, Ye muſt either eat up thoſe Spaniards, or drink up that Sea. The Church here had the like choice, or if the could not do either, they muſt climb up to Heaven, which becauſe they could not do, Heaven comes down to them, and both drinks up the Sea, and eats up the Egyptians for them: The Word [foreign] Heb. 11.29. ſignifies ſwallow'd down, 'tis ſaid [God bowed the Heavens and came down] Pſal. 18.9. And 'tis the Church's Prayer [bow Lord, the Heavens and come down,] Iſa. 65.1. as if ſhe ſhould ſay, Let not the Lord lay hid any longer there, (as to ſome it may ſeem) but break through all Letts, and appear powerfully (as out of an Engine) ſpeedily for thy diſtreſſed People, who had here a Sea before them, yea a Red-Sea; which if ſo called (as ſome ſay) becauſe of it's Red Complexion, had the Colour of Wrath. God breaks open all doors, and comes to melt down Mountains, &c. Here Moſes was involv'd in the ſame Danger with the Church, and undoubtedly ſtep'd the firſt ſtep into this Red Sea, as Iſrael's Leader and Mediator, drying it up for them, &c. Thus our bleſſed Meſſias imbarks himſelf in the ſame Bottom, expoſing himſelf to the ſame Danger with his Church, when the Devil (the Prince of the Air, Eph. 2.2.) that Red Dragon (who pour'd out a floud to drown the Woman, when he could not devour her Man-child, Rev. 12.4, 5, 15, 16.) rais'd up a [foreign] (which Storm Ariſtotle calls a Town-ſwallower;) and [foreign] a mighty Tempeſt to drown both her and him, Math. 8.25. Mar. 4.37. Luk. 8.22. Iſa. 54.11. The Church Militant is a rowling, tumbling Ark, as Noah's Ark was, ſailing here upon a Sea of Glaſs (a brittle World, which as it will not, ſo it cannot ſupport her, and that Sea is alſo mingled with Fire, Rev. 15.2. meeting with many Combuſtions in it, Joh. 16.33. Dreadful Tempeſts and Temptations from a Tempting Devil, whoſe Shop is this wicked World, out of which he takes all his Tempting Tools, Acts 14.22. 2 Tim. 3.12. The Church hath not all dry Land (call'd Terra firma) but ſome Sea, yea an Ocean of trouble in her way to Canaan: Oh that we would not ſuffer Chriſt to ſleep ſtill, but awake him with fervent Prayers (as the Diſciples did) crying [Lord, ſave us, we periſh] Math. 8.26. And [Maſter, careſt thou not that we periſh?] Mar. 4.37, &c. The Church Triumphant is above Motion, Mutation, and Moleſtation, being ſafely landed in Manſ…ons of Glory; where Jeſus, our forerunner did leap firſt to Shore, and took the firſt handſel of Heaven, Heb. 6.20. being the firſt Fruits of them that roſe from the Dead, 1 Cor. 15.20.

p. 112. The Deliverance from this Danger and Diſtreſs, which was Miraculous in many Reſpects: (1.) In reſpect of Time, it was wrought when Iſrael knew not what to do, as Jehoſaphat, 2 Chron. 20.12. or which way to turn themſelves, as David, 1 Sam. 23.24, 25. and were at their Wits end, as the Mariners in a Storm, Pſal. 107.23, &c. The Tide of ſecond Cauſe was at the loweſt Ebb with them, and then ſeaſonably ſteps in the firſt Cauſe, the Cauſe of Cauſes (as Ariſtotle calls the Great God) and ſaves them by a way they little expected, even ſuch Terrible things as we look not for, Iſa. 64.3. the Lord Works for his Church, ſuch as never were done before, Deut. 4.32, 33. &c. Where the Lord extolleth thoſe Magnalia or wonderful Works: We read how our Lord raiſed from the Dead, (1.) One in the Houſe, not yet carried out to be buried, Mat. 9.25. (2.) Another upon the Bier in order to his Burial, Luk. 7.14. (3.) A Third, after he had been Dead three Days, and was laid in his Grave, beginning to ſtink, Joh. 11.43. All which was to demonſtrate, that his Church is never brought ſo low, nor ever loſt ſo far, but ſtill Chriſt is able to recal and recover her: The Eternal God is her refuge, and Everlaſting Arms are underneath her, &c. Deut. 33.27. Who after two days will revive her, and the third Day ſhe ſhall live in his ſight, Hoſ. 6.2. Yea though nothing be left of her but dry Bones, God will Propheſie over them, inſpire the Breath of Life into them, and they ſhall ſtand up in their Lot alive before him, Ezek. 37.2, 5, 12, to 15. She ſhall ſay, as the Mother of our Lord did (being his beloved Spouſe and Bride) The Lord hath looked down from Heaven upon the low Eſtate of his Hand maid, Luk. 1.48, &c.

(2.) It was Miraculous in reſpect of the Way (as well as Time) Iſrael went not over it, but through it. It had been eaſie for Omnipotency to have frozen this Sea into firm Ice in a Moment, that Iſrael might paſs over as upon a Chriſtal Bridge; but ſeeing Nature frequently freezes Waters gradually into a firm Floor or plain Pavement, this Fact would have been more queſtionable and leſs glorious, therefore the great God Works in a way far above the reach of Nature, thereby the more to manifeſt his own matchleſs Glory; how the Waters were congealed, Exod. 15.8. is before explained from Job 10.10. Some ſay the ſoft and muddy Bottom might be frozen into a firm Floor, &c. But the Prophet makes this Way the more wonderful in his Poetical Ratures, ſaying, [The Deep uttered his Voice, and lifted up his Hand on high] Hab. 3.10. Both Voicing and Voting (with Waves and Walls lifted up, as its hand) in concurrence with it's Creator's Will, in giving way and making a way for Iſrael's Paſſage, and then for the Egyptians Ruine, helping forward the Execution both of his Mercy to the one, and of his Judgment to the other; not as if God had been angry with it, ver. 8. did the Sea lift up it's Hand, intreating God to ſpare it: But ver. 15. he ſaith, God made a way through it, for himſelf to walk in as well as for Iſrael, through the heap of great Waters: So that inſtead of Iſrael's being ſwallowed up, they were preſerved thereby: Thus Habakkuk ſtrengthens his Faith [Thou, Lord, haſt done this, when all Hope failed, and ſo I truſt thou wilt open a fair Way for thy Servants ſafe Deliverance from inextricable Dangers, when they ſtand in moſt need of thy Heavenly help: Thou reſervers thy Hold Hand for a Dead lift, and wilt be ſeen of thine in the Mount, Gen. 22.14. This Miracle was ſo memorable, that it is oft Recorded, that it might appear ſufficient to fix our Faith on God's Omnipotency. The Prophet Iſaiah alſo inſiſts upon this very Theme [Awake, awake thou arm of the Lord, &c. Iſa. 51.9. even that Arm which God had promiſed, ſhould protect his People, ver. 5. and that had dried the Sea, ver. 10. ſo could do it again in the like Caſe. This is an excellent way of arguing with God in Prayer, to wit, from his Antient Acts, and hereupon was grounded the Church's Confidence; to ſay [Therefore the Redeemed of the Lord ſhall return, &c.] ver. 11. which God accepts, and effectually Anſwers, [I, even I, am he that comforteth you, &c.] ver. 12, 13, 14. be not heavy-Hearted, [I divided the Sea, when it roared] ver. 15. much more the Rage of Man I can reſtrain, Pſ. 76.10. and much more he ſaith of it, Iſa. 63.11, 12, 13, 14. leading Iſrael gently and leiſurely through this Way, &c. ſee alſo Iſa. 50.2.

(3.) It was marvelous in reſpect of the Journey (as well as time and way) God did not only make a plain Path for Iſrael, and carried them ſafe in the depths of the Red Sea, but alſo brought them ſafe out of the bottom of it, to firm ſhore, where they had Reſt, and Sang Praiſes to their Deliverer, Iſa. 63.11, 12, 13, 14, 15. Exod. 14.29, 30. and 15.5, 8. This was one of the greateſt Miracles that God ever wrought for his People, which God himſelf therefore mentioneth, as one of his Maſter piece works, Iſa. 50.2. [Behold at my Rebuke I dry up the Sea] I have done it, and can do it again; Be not therefore faithleſs, but believing, Joh. 20.27. For this cauſe likewiſe this great work is ſo oft commemorated by God's People, Neh. 9.11. Pſal. 66.6. and 68.22. and 77.19. and 78.13. and 106.9. and 114.3, 5. and 136.13, 14. especially in times p. 12of their greateſt diſtreſſes and extremities; as Pſal. 74.13, 14. Iſa. 51.9, 10, 15. and 63.11, 12, 13, 14. all intimating, that God did not only divide the Sea, to make for them a way through it, (for had he done no more, they might have been ſtifled and buried in the Mud, or have ſtumbled upon Stones, and tumbled down head-long in the deep Deſcent on the one ſide, or never been able to climb up the high and ſteep Aſcent on the other ſide) but God alſo made that muddy Soil as a firm Floor for their feet all along, as well as the fluid Waters, to be as ſolid Stone-walls on each ſide of them: And this was the more marvelous, if the length of their Journey be duly conſidered. Ptolomy, Chytraeus and others affirm, that the breadth of the Red Sea (where Iſrael paſſed thorough) was twelve or fifteen German Miles (which make thirty ſix of our Engliſh Miles) and therefore required no fewer than four or five days time (after an ordinary courſe) for ſix hundred thouſand Men, together with many thouſand of Women, Children, Strangers, and much Cattle and Lumber (all which together muſt needs march but a ſoft and ſlow pace) to paſs over ſo many Miles in: Yet ſeeing the Scripture mentions but one night for doing all this, it was the more extraordinary and miraculous to convey ſo much People and Cattle ſo long a Journey in ſo little a time: This was the work (ſaith the Prophet) of God's glorious Ar…, leading Iſrael through the deeps, as the Rider doth his Horſe in the Plain without ſtumbling, &c. Iſa. 63.13, &c. not one Iſraelite being loſt (either young or old) in this long Journey, as not one Egyptian was ſaved, &c. They were all enabled to travel through the Sea (which waited ſo long upon them with its two Wills) as Elijab was enabled to foot it ſo faſt, as to keep Pace with Ahab's ſwift Chariots, 1 King. 18. laſt; and that promiſe was made good to them [They ſhall run, and not be weary, walk, and not faint, Iſa. 40.31.]

(4.) Iſrael's Deliverance was as miraculous in reſpect of the means: Firſt, God's Rod was the outward means or Inſtrument for dividing the Sea. There is the Rod of God's Mouth, Iſa. 11.4. and the Rod of God's Hand, Iſa. 10.5. for correction in order to Inſtruction or Deſtruction; but this was the Rod of his Power lifted, up here. Moſes's Rod will do nothing, unleſs it be God's Rod alſo. The Sword of the Lord, and of Gideon, works wonders together: The Arteries run along with the Veins, as ſome ſay, thoughout the Body, animating the blood with ſpirits: Thus the Spirit with the Word works wonderfully, Acts 14.3. Luke 5.17. The Waters felt the Rod of God's Power ſtriking them, and at that Rebuke they fled away like perſons dreadfully affrighted, Pſal. 114.3. Hab. 3.8, 15. tho' that ſtroke was not from anger to the Sea, but from favour to Iſrael. N.B. If it ran back at God's Rebuke, dare we run on in ſin, when rebuked? Secondly, Iſrael's Faith was the Inward Means whereby they paſſed ſafe through the Sea, Heb. 11.19. Every ſtep they took from ſide to ſide in the Red Sea, was an exerciſe of their Faith, which was moſt eminently ſeated in Moſes, yet was there the concurrence of the Faith of Iſrael tho' there were many unbelievers among them, 1 Cor. 10. v. 5, 9. and all murmured at the firſt; yet this Grace, like good Oil, at length wrought it ſelf uppermoſt, quell'd their Murmurings, and made them follow Moſes, who ſtep'd the firſt ſtep into the Sea, and ſuch as continued unbelievers, ſuch fared the better for their Society with true Believers; ſuch probably were ſome of the mixt multitude. Behold the force of Faith with the power of Prayer; as it ſtopped the mouths of Lions to Daniel in the Den, ſo it locks up the Sea here on both ſides, and ſaves Iſrael, when Preſumption deſtroyed the Egyptians. Faith is, 1. A God-pleaſing Grace. 2. 'Tis a God-honouring Grace: And 3. Tis a God-obeying Grace, therefore it ſhall not be drowned. While Peter's Faith held tight, he walks on the Waters, but when he doubts, then he ſinks. Faith keeps the head above Water David had fainted unleſs he had believed, &c. Pſal 27.13. Faith carries them all along, and leaves them not till it landed them on the other ſide: They died in Faith, Heb. 11.13. So nor will Faith leave us (when wealth, breach and life leave us) till it land us ſafe upon the Shore of Glory, puts us into poſſeſſion of Heaven, and then its work is done, &c. N.B. God has the Negative Voice, the Sea muſt flow by Nature, but may not by God's Power, &c.

(5.) It was miraculous likewiſe in reſpect of the Guide. The Son of God in the Cloud takes the ſame fare with Iſrael, and ſteps between them and danger. Amalek cut off the hindmoſt of them in the Wilderneſs, Deut. 25.18. but ſo could not Pharaoh do to them in the Sea, unleſs he had been able to ſtrike thorough this Cloudy Pillar. In new perils God hath new protections and preſervations for his People. This Cloud (that was their ſhade by day, and their light by night) marcheth the ſlow pace of their Women and Children, and leads them gently down into the deepeſt bottom of the Sea, as the Horſe is led gently down the Hill by his Rider, Iſa. 63.15. And the ſtrongeſt Wind which then did blow and thundered, could not move it out of its place, Pſal. 77.17, p. 1318, 19, 20. where it is ſaid, [Waters were poured down, &c.] And that paſſage, Pſal. 68.7, 8, 9. is brought in by the Learned to explain the Apoſtle's Aſſertion [That Iſrael was baptized in the Cloud, &c.] 1 Cor. 10.2. ſuppoſing, that when the Cloud removed from before to come behind, and became a black Cloud to the Egyptians, as it paſſed over the heads of the Iſraelites, it ſhowred down Rain only for their Refreſhment, the Apoſtle taking this hint of the Pſalmiſt; and that they were [Baptized in the Sea alſo,] in regard of the great Analogy betwixt Baptiſm as then uſed in hot Countreys, (perſons going down into the Water) and Iſrael's going down into the Sea (the great Receptacle of Waters) wherein they ſeemed to be buried betwixt two Walls of Water, as in a vaſtly wide Sepulchre (capacious enough for ſo prodigious a Camp) out of which they were raiſed up, as Rom. 6.4. And thus it may be ſaid, The Cloud baptized them with Fire too by night, as Matth. 3.11.

(6.) And laſtly; It was the more miraculous in this, That Iſrael's Deliverance here ended in the deſtruction of the Egyptians, who had no VVord of God to warrant their walking through the Sea, as Iſrael had; their motive was Preſumption (which, if Deſpair has deſtroyed its Thouſands, hath kill'd its ten Thouſands) and not Faith, which alway hath a word to warrant its Confidence, Rom. 15.4. Pſal. 130.5. and 119.81. Iſa. 43.2. The Egyptians queſtioned not the lawfulneſs of the Act; they tryed the [can do it] but not the [may do it] forgetting the difference God had obſerved in Goſhen, plaguing them, not Iſrael. Now finding the Sea calm, the way fair to them at entrance, they venture to purſue for Ruining Iſrael, but find their own Ruine. Ariſtotle tells of a calm at mid-night, as well as mid-day, when the Clouds overcome the Sun, as well as when the Sun overcomes the Clouds. We ought not to be confident at every calm: The Sea was thus at the firſt to Pharaoh, &c. There is a falſe peace in the mid-night of ſin, which is preſumptuous ſecurity. Behold here's the Dragon caught and chained up in the deep, as that Dragon (the Devil) is ſaid to be, Rev. 20.2, 3. only with this difference, there it is done in the bottomleſs Pit; but here the Dragon Pharaoh, Ezek. 29.3. is ſhut up in the bottom of the Red Sea, never to moleſt Iſrael more: For now when God had got this Dragon into his Pound, in the midſt of the Sea, then claps He him up cloſe Priſoner. The Chryſtal-walls of Water do diſſolve, and return to their own fluid property, yea with that judgment and diſcretion (in this ſenſleſs Element) as not to ſwallow up one Iſraelite, and not to leave one Egyptian alive and undrowned, ſave only ſuch of them as joyned to Iſrael, Exod. 12.38. The Sea was kind to thoſe, and they were ſaved for Iſrael's ſake, into whoſe communion they were now happily come: Extra Eccleſiam nulla ſalus. All out of Noah's Ark were drowned. The ſame Spirit of God that moved upon the face of the Waters at the Creation, and gathered them into their proper place, Gen. 1.2, 8, 9, 10. did here direct them to thoſe different diſpenſations.

To conclude the Remarks upon this Red-Sea Deliverances; Learn hence for Our comfort, Tho' there lay a Sea of Trouble betwixt us and the promiſed Canaan of the New Jeruſalem, of the New Heavens and New Earth, &c. Rev. 20, 21, 22 chapters; yet God in his good time will certainly dry it up, as he did here the Red Sea for his Iſrael. God hath promiſed, Rev. 16.12. to dry up Euphrates, to open a prepared paſſage for the Kings of the Eaſt (that Kingdom of Prieſts, Exod. 19.6.) the Jews, who reſide moſtly in the Eaſt, in Turky, Tartary (call'd ſo of Tothar a Remnant) and China, call'd (as Junius judgeth) Sinim, Iſa. 49.12. At whoſe Converſion the Sea ſhall be dryed up, and they ſhall paſs over dry-ſhod, &c. Iſa. 11.15, 16. and Zech. 10 10, 11. without either Boat to waft over, or Boot to wade thorough, &c. This is the literal ſenſe wherein our Bright-man and others expound the drying of Euphrates, and which the Jews daily pray for [Bimerah Beiamenu] do it Lord, ſpeedily, and in our day: And we the more hope and pray for it, becauſe God can make a Nation to be born at once, Iſa. 66.8. and dry bones to ſtand up and live, Ezek. 37.4, 5, 11, 19. Rom. 11.23. Their Blindneſs is not total or perpetual, but in part, ver. 26. But to underſtand it myſtically of [Rome's See] and Revenues which is the Spiritual Babylon; and as Cyrus deſtroyed the Literal Babylon by draining Euphrates, cauſing it to run into many cut Chanels, and ſurprized it by this Strategem, Jer. 50.38. and 51.36. and Dan. 5.30, 31. Event is (when all's done) and will be the beſt Interpreter. However, ever ſince Luther, there hath been a drought upon Rome's Revenues in many Reformed Countreys; God forbid thoſe Springs (that have been dryed up) ſhould be ſuffered to run freſh again. The Floud out of the Dragon's mouth ſhall be dryed up, Rev. 12.15. Chriſtians are from Chriſt, that Day-ſpring of the Eaſt, Luk. 1.78. and they are Kings and Prieſts by him, Rev. 5.10. If we follow the Cloud (the Lamb, Rev. 14.4.) the Rock will follow up, as he did Iſrael, 1 Cor. 10.4. p. 14with ſupplies of Water all their wanderings in the VVilderneſs. If the Enemy flow in as a Floud, he will lift up his Standard, Iſa. 59.19. and lick up the Floud, as 1 King. 18.38. and make them bread, and a breakfaſt to us, Numb. 14.9. Pſal. 74.14. What God hath done, he can do, &c. Antichriſt muſt die by degrees, as he roſe by degrees, he muſt die of a Conſumption, Chriſt will conſume Antichriſt by the Breath of his Mouth, and by the brightneſs of his Coming, 2 Theſ. 2.8. as I have at large demonſtrated in my Diſcovery of Antichriſt. Page 75, to 80.

The next Rank of the moſt memorable Remarks recorded, was at Iſrael's fifth Manſion. Numb. 33.8. call'd there Etham, being one continued Deſart on both ſides of that part of the Red Sea where they paſſed through, and which was made the more and the ſame while the VVaters were divided, and from thence they marched to the Wilderneſs of Shur, Exod. 15.22. where at three days Jorney's-end they met with Marah, the bitter VVaters: From whence take the following Remarks.

Firſt, This Shur was in the way to Canaan from Egypt. This way Hagar fled to her Native Countrey, Gen. 16.7. And this was the VVilderneſs where that wild-man Iſhmael led his Rapacious Life, Gen. 21.18. This is the doleful Deſart Iſrael muſt paſs thorough towards Canaan, and we thorough many troubles towards Heaven, Act. 14.22. 2 Tim. 3.12.

The ſecond Remark is; Moſes with much importunity (as the Hebrew word [Vaiaſſang] ſignifies, and [Shur] ſignifies, cauſed them to go) did bring them from the Red Sea hither, from the place where they took the ſpoil of the Egyptians, and ſweetly ſang the high Praiſes of the moſt High God, to a place which they found full of wants and temptations: Therefore no wonder they had no mind to move till Moſes importun'd them: So long a Journey as three days into the VVilderneſs had been requeſted of Pharaoh, Exod. 3.18. Here they take three days Journey till they march to Marah with Moſes; ſo muſt we come with our Meſſias from Lebanon (that goodly Mountain, Deut. 3.25.) from pleaſure to pain at his call, Cant. 4.8.

The third Remark is; Thirſt and Bitterneſs is Iſrael's firſt handſel in their Wilderneſs-wanderings, and they muſt take great pains, even three days Journey without any full pauſe, to fetch it, which (carnal Reaſon will ſuggeſt) might have found out fitter Quarters for this great Army, and better than this bitter Marah; a name which Moſes now gave to it, ſuitable to the nature of it. Thus God is pleaſed to mingle his favours with our afflictions, that we might not be too much puffed up with our preſent proſperity, whereby many fools are deſtroyed, Prov. 1.32. as proving over-ſtrong Wine for their weak brains. In this manner God dealt with his Iſrael here, that they might not be too much puffed up with their prevailing over Pharaoh and his Hoſt, after their joyful Melody of Songs, and Inſtruments of Muſick for this miraculous Victory, and after their delightful Plunder of the drowned Egyptians, whereby they abundantly furniſhed themſelves both with Wealth and Weapons. They are firſt ſorely exerciſed with Thirſt, and then their Thirſt is tortured with bitter Waters. This World is a dry and bitter Wilderneſs to us. As they thought three days would bring them to Canaan, which proved a longer Journey; ſo we think to win Heaven in a ſhort time; but 'tis a long Pilgrimage, expoſed to wants and vexations, &c.

The fourth Remark is; They fall on murmuring at Marah: Water indeed they now had, but what the better? they cannot drinks them, ver. 23. hereupon they murmure againſt Moſes, ver. 24. God can curſe our bleſſings, Mal. 2.2. He gives them ſuch a tang, as no complacency can be found in them. Moſes (the godly Magiſtrate) muſt bear the blame of all. Publick Perſons (if never ſo pious) are ſure to lead a ſharp cenſur'd life. VVell doth Paul brand this People with the ſtyle of Murmurers, 1 Cor. 10.10. who wrote Marah upon every Mercy; and whoſe Murmurings are recorded twenty times in Scripture, being of three ſorts; 1. Either General, of the whole Congregation; Or, 2. Special, of ſome few; Or, 3. Particular, of ſome principal Perſons. Firſt, Their general Murmurings were upon theſe occaſions; 1. For things which they endured, as their hard Bondage augmented at Moſes's firſt coming, Exod. 5.21. Their fear to be all cut off by Pharaoh's purſuing them, Exod. 14.11. Their wearineſs in their wandering ways, Numb. 11.1. Their being bitten with Serpents, Numb. 21, &c. 2. For things they wanted, as here, For ſweet and more potable VVater, Exod. 15.24. For Bread, Exod. 16.3. For VVater again in Rephidim, Exod. 17. For Fleſh, Numb. 11.4. for VVater again, when Moſes alſo offended, Numb. 20.5, 11. 3. To their Murmuring they added Diſobedience, when any thing (they liked not) was impoſed on them; as twice p. 15they were diſobedient about Manna, both in reſerving it till the morning, Exod. 16. v. 19. and in gathering it upon the Sabbath, ver. 28. and they added to it Rebellion alſo▪ when they went forth to fight with the Amalekites and Canaanites contrary to God's Command, Numb. 14.41. 4. They likewiſe murmured when their Expectation was fruſtrated, as upon Moſes's long abſence, Exod. 32.1. when they heard a falſe report of Canaan, that the Inhabitants thereof were invincible, Numb. 14.2. and when Korah, Dathan and Abiram with their Adherents were ſuddenly deſtroyed, Numb. 16.41. Theſe general Murmurings (in all) were ſixteen; to which may be added other four in ſpecial. As 1. Of ſpecial men, as Korah, Dathan and Abiram, &c. Numb. 16.3. 3. Of principal perſons in particular; As 1. Of Aaron and Miriam againſt Moſes, Numb. 12.2. 2. Of Moſes himſelf at the waters of ſtrife, Numb. 20.10, 11, 12. And 3. Of Aaron, when through diſcontent he neglected his Office at the death of his two Sons, Levit. 10.19. N.B. This Murmuring is an Anti-providence, a quarrelling with Divine Diſpenſations: 'Tis a little God that ſets it ſelf againſt the great God. 'Twas the Devil's murmuring at Man's Happineſs that caſt him out of Heaven, and would rather be in Hell, than behold Man in Paradiſe. Irenaeus calls Murmurers ora Diaboli, mouthed like the Devil. The Eagle, when hunger-bit, makes no murmuring noiſe, as other Fowls do; 'tis below his generous ſpirit. So 'tis a ſhame for Saints to murmure with the World, as Pſal. 59.6, 14. like Dogs, &c.

The 5th. Remark is, God hath new Remedies for the new Maladies of his People again; As before, He opened a new way (never gone before) to deliver them out of eminent Danger at the Red Sea. A true and due conſideration of this great Truth might have prevented their murmuring; but alas they look'd too low at Moſes, and too little at Jehovah, who had taken them into his Conduct, pardon'd this Sin alſo, and ſhew'd Moſes a Tree, that ſhould ſweeten thoſe bitter Waters, &c. at Moſes fervent Prayer, Exod. 15.25. Here was a Tree at hand even in this dry Deſart, as there was a Well of Water nigh Hagar in the Wilderneſs, though ſhe ſaw it not till God had opened her Eyes, Gen. 21.19. nor Moſes ſaw this Tree, till God ſhew'd it him, and the Nature and Vertue of it: The Hebrew Doctors (as Elias in Lexico Chald.) ſay it was a Tree that bore Flowers like Lillies, but exceeding bitter, it being the manner of the holy bleſſed God (ſay they) to make that which is bitter ſweet, by that which is bitter. Thus Eliſha heal'd the Waters of Jericho by Salt, 2 King. 2.21. which was more like to make them more bitter. And Chriſt heal'd the blind Man with Clay, which was more like to put out his Eyes, than to open them: But herein God ſhews his Power by healing one contrary with another, dulcifying thoſe Waters by a bitter Tree. But others judge it more probable, that this Tree was like our Liquorice, which Eccleſiaſticus 38.5. intimates [Was not the waters made ſweet with wood, that the virtue thereof might be known?] and which might be ſweet enough to give a grateful Reliſh to a particular draught: But that the main body of the Waters ſhould be dulcified by caſting it in; this could not be natural, but miraculous. God could have given ſweetened Waters for ſo many hundred thouſand, &c. to drink, without this Tree, yet uſeth he this external Sign and Inſtrument, to make a deeper Impreſſion upon Iſrael's dull apprehenſions, and to teach us, that the weans which God appoints may not be neglected either for Soul or Body. But the myſtical ſignification of this Tree is redundant in Authors, quiſque abundat in ſenſu proprio.

1. It ſignifies (ſay ſome) what we are by Nature, even bitter in thought, word and deed, yet ſweetned by grace, as the Waters by this Tree.

2. Others ſay, it ſignifies the Law, which is a killing Letter in it ſelf, unpleaſant to the taſte, &c. but 'tis ſweetned to us by the Goſpel, &c.

3. This Tree was a figure of the Tree of Life, or of that Rod which was to ſpring out of the Root of Jeſſe, Iſa. 11.1. who ſweetens all to us, Matth. 11.29. Chriſt is the Fir-tree, Hoſ. 14.8. the Vine, John 15.1. whoſe Leaves heal Nations, Rev. 22.2.

4. 'Tis a Type of Chriſt's ſweet Croſs and eaſie Yoke, that ſweetneth and facilitateth all our bitter and heavy Afflictions which are compared to VVaters, Pſal. 69.2. yet are hereby made light and joyful, Gal. 3.13. 1 Pet. 2.21, 24. 2 Cor. 1.5, 7, 10. and 4.17. Rom. 5.3. and 6.3, 4. N.B. VVhat then if we meet with the bitter VVaters of Affliction in the VVilderneſs of this VVorld? Deſpond not, ſo long as we have the Remedy by us to redreſs this Malady, our Antidote is at hand.

The 6th. Remark upon this fifth Station, is; God proves his Church by bewildering her for gracious ends, to do her good at the latter end, Deut. 8.2, 15, 16. VVhat this Law was wherewith he proved Iſrael at Marah, Exod. 15.25. there be ſeveral ſentiments of it. To omit the Jewiſh Fables; As 1. The eating of Swine's fleſh was here p. 16forbid. 2. The Sacrifice of the Red Cow was here commanded. 3. The Seven Precepts of Noah. 4. The Law of the Sabbath, and other Ceremonies, &c. all Conjectures without ground: As to the Sabbath, 'tis probable they kept it in Egypt, (tho' remiſly) as both the number of the Seventh Day Paſsover, and the manner of keeping that Day with an Holy Reſt, Exod. 12.16. do intimate. The Law of the Sabbath was immediately given after the Creation, not here; but their Opinion is more probable, who ſay that

Firſt, The Lord renew'd his Covenant made with the Patriarchs of old, and now reviv'd it with their poſterity at Marah; or

Secondly, It may relate to that ſummary Statute expreſſed in the next verſe, [If thou wilt keep all my Commandments, &c.] v. 26. which God premiſeth as a preface to the Law to be after given on Mount Sinai, within the ſpace of little more than a Month, as may be gathered by comparing Exod. 16.1. with Exod. 19.1. So there appeared no neceſſity here to prevent that time and place; yet this preface premiſed (as a preparation for that dreadful Day) hath annexed to it a moſt gracious promiſe of healing all Diſeaſes by an Almighty Phyſician, both thoſe of the Soul, [forgiving their Iniquities, and healing their Souls} Pſal. 41.4. and 103.3. and thoſe of the Body alſo; Ibidem: Which ſheweth that obedience to God's Law is the beſt preſervative againſt ſickneſs, 1 Cor. 11.30, 31. and 2 Chron. 30.20, &c.

The Laſt Remark from the connexion of Marah (Iſrael's fifth ſtation) to Elim their ſixth, Exod. 15.27. ſheweth, that inſtead of all their diſcouragements at the former, they are better treated, with better and more pleaſant encouragements and accommodations in the latter place where they met with twelve Wells, plenty of Waters, for every Tribe one, and ſeventy Palm-Trees (made a Badge of Victory, Rev. 7.9.) or Date-Trees (alluding to the ſeventy Elders, the Jewiſh Sanedrim; thoſe abounding with refreſhing ſhade, and pleaſant Fruit: Thus ſadneſs endures an Evening, but joy comes in the Morning, to bewildred ones, Pſal, 30.5, &c.

Now come we to Iſrael's Eighth Station in the Deſart of Zin, (their ſeventh having nothing memorable, being omitted) Exod. 16.1. Oh how changeable were the Churches Affairs here, no ſooner was one impediment maſter'd, but another ſtarts up and ſtares her in the face: Plenty at Elim (where Palm-Trees ſignifie the Righteous, Pſal. 92.12. and were a ſign of Victory, Rev. 7.9. over that tentation at Mara thro' the Croſs of Chriſt) did not laſt long. They are again conducted to the Red Sea on the Arabian ſhore, Numb. 33.10, 11. and from thence hither, where they meet with new and more wants, the want of Bread, their third hinderance, for which they murmured again, as before for want of water; forgetting all the freſh Experiences of Divine favours behind them, and not looking unto Jeſus who went before them, Heb. 12.3. their joy dwindles. This happened one Month after their leaving Egypt, in which thirty days time all the proviſions they had brought thence upon their ſhoulders were quite ſpent, though eating ſparingly thereof all that time alſo. Now Famine pincheth them, having no proſpect of more proviſion in a barren Wilderneſs, unleſs they had fain upon their own Flocks and Herds, which would not have ſerv'd ſuch an Hoſt for above a Month, Numb. 11.22. and which they peculiarly preſerved for an increaſe in Canaan. N. B. Behold, while God goeth about to prove Iſrael's patience, they make proof of God's patience with a witneſs, and that not only now in this murmuring, but in their twenty more murmurings (as ſome have reckon'd them) during the forty Years, Acts 13.18, &c.

The moſt of the Multitude do murmur for want of Victuals; preferring the former Fleſh-pots of Pharaoh (tho' then they had little cauſe to boaſt of any full diet in their ſlaviſh lives) before any preſent proviſion the Great God could make for them, who only made them faſt now, to give himſelf a fairer occaſion for more miraculouſly feaſting them, and to furniſh them with a new and richer diet than Egypt, could afford.

Here might God have ſaid [I will rain down Hell from Heaven upon you murmurers, as once I did upon Sodom, &c.] but lo the Lord's Language of Love here [I will rain Bread from Heaven for you,] Exod. 16.14.

The Remarks upon this Eighth Station (Rameſes being reckon'd for the firſt) are as follow, and all to bring Iſrael into the bond of the Covenant, Ezek. 20.35, 36, 37.

The Firſt Remark is, Tho' God brought his Church into a vaſt Wilderneſs, where the Earth they trode upon under them was dry and barren, yet they had an Heaven over their heads that was abundantly fruitful, &c. Supplying their wants both with fleſh and bread, in plenty even at ſuch a time, when being a while pinch'd with penury they ſo dreadfully imprecated their own deaths, and murmur'd both againſt Moſes, and p. 17againſt the Lord, Exod. 16.2, 3. then came the Promiſe both of bread, v. 4, 8. and of fleſh, v. 8, 12. and after the performance of that double promiſe never was any Mortal tho' Mighty Monarch ſo ſerv'd in ſuch ſtate as thoſe murmuring Iſraelites were; Oh how good ſhould we find our God to be unto us, could we but be more careful to pleaſe him, and more fearful to offend him, walking before him unto all pleaſing, Col. 1.10.

The Second Remark is, This Gracious God gave them firſt Fleſh, to gratifie their firſt luſtings after Fleſh-pots, v. 13. What thoſe Fowls of Heaven were, Conjectures be various; Rabbi Jonathan on this Text, and on Pſal, 105.40. calls them Pheaſants, but Rabbi David Kimchi, Rabbi Solomon, &c. take it for the ordinary Quail, as we read it. No doubt but it was the daintieſt of Fleſh wherewith the Great Creator fed Iſrael at this time by Miracle. The like whereunto God wrought for them about a year after this, Numb. 11.31. when they had them for a month together, but with a vengeance; then the Quails came to them with a Tempeſt, and went away with a Plague. Then it was not ſo much want (as now it was) but wantonneſs, Pſ. 78.18. They ask'd to ſatisfie their Lusts. Nor may we think here, that this ſupply of Fleſh was any reward to theſe Miſcreants for their miſchievous murmurings, whereof God himſelf complained; but to convince them of their infidelity, and to ſhew his own faithfulneſs in promiſing proviſion, &c. God could have fed them with groſſer and courſer fleſh than Quails, yet to teſtifie his love at Evening, they miraculouſly flye over-Sea in the day, further'd by the wings of the wind, Pſal. 78.26, 27. and tamely came to hand, covering the Camp, to be made meat of, &c.

The Third Remark is, The Quails thus miraculouſly ſent, and in ſuch multitudes as to ſerve 600 thouſand for food, and that beyond the courſe of their own nature, who living upon the fruits of the Earth, uſe to flye into fertile Countries, not into a barren Deſart, as here; not to feed themſelves, but to become food unto Iſrael. In order whereunto, they did tamely offer themſelves to be eaſily taken, &c. Notwithſtanding all this, they are not noted in Scripture to be a Spiritual Meat, as was the Manna, 1 Cor. 10.3. the fleſh therefore which was to fill their bellies came towards night, the time of darkneſs; but the Bread from Heaven came in the Morning, which uſually ſignifies the time of grace from the Lord, Pſal. 30.6. and 143.8. Lam. 3.22, 23.

The Fourth Remark is, The. Fleſh and the Bread came not both at one time (as we ſee above) the one at Evening, and the other at Morning: Hereupon ſome conceive that as they came ſeverally, ſo they might be eaten ſeverally, the Quails without the Bread, and the Bread without the Quails; each being of ſuch an excellent temper, and of ſo pleaſant a taſte, that both being extraordinary proviſions, needed not any thing to reliſh or ſeaſon them. However, it holds forth this great truth, that God will be waited upon for the giving out of his Bleſſings Evening and Morning; to whoſe leiſure and pleaſure all mortals ought to give attendance.

The Fifth Remark is, But above all, the glory of God's gracious goodneſs was moſtly manifeſted in beſtowing Manna upon ſuch murmurers, to be their Spiritual as well as Corporal food: 'Tis ſaid the Glory of the Lord appeared upon the Cloud in the great wants of Iſrael's proviſion, v. 7, and 10. This extraordinary appearance of God's preſence did quell and quiet their impatient murmurings; denoting to us, that nothing but the freſh Appearances of the glory of the Grace of Chriſt can ſuppreſs the inordinate perturbations of a diſtreſſed Church, and of a diſturbed Soul; more eſpecially when Chriſt comes with a promiſe to give hidden Manna, and the new Name, &c. Rev. 2.17.

The Sixth Remark is, That ſuch a Race of Rebels ſhould be relieved with ſuch dainty diet as Manna was, which ſignifies (Hebrew) a prepared portion, without Man's labour, ſent from Heaven to Iſrael on Earth, without their asking it; able to pleaſe every Man's palate, and to give a grateful guſt to every ones taſte; as is ſaid, Wiſd. 16.20, 21. And Joſephus ſaith, he who had it was ſo contented and delighted with it, as never to deſire any other Meat; 'tis call'd Angel's Food, Pſal. 78.25. not becauſe the Angels do daily feed upon it, but becauſe it was both made and Miniſtred by the Miniſtry of Angels, and that Phraſe ſets forth the excellency of it; as the Tongue of Angels ſignifies an Eloquent Tongue; yet this excellent Bread is not only offered to them without asking, but 'tis alſo beſtowed upon them without their ſeeking or purchaſing it, or labouring for it; all they had to do, was [to go forth and gather it,] which was all the Imploy they had in the Wilderneſs at this time: And what could the great God have done more for his People (having now no other calling)? This was very near his raining it into their laps, or into their mouths, when he rain'd down this Corn of Heaven at their Tent doors.

p. 18The ſeventh Remark is, Tho' the proudeſt Prince in his greateſt Grandeur was never ſerved in ſuch Pomp, and with ſuch Dainties, yet muſt Iſrael learn three Leſſons; (1.) That God's gift muſt not juſtle out Man's labour [they muſt gather it] ver. 16. (2.) That they ſhall have ſufficiency, not ſuperfluity, [enough for each, and no more,] v. 17, 18. and (3.) That God will not give them a year, or month, or weeks proviſion before hand; no, 'tis only bread for the Day. They are inured in diem vivere, as Birds do, depending upon God de Die in Diem, for their Daily Bread; as our Lord taught us in his Prayer.