from him that hath the power of death.-See the exposition of ch. ii. 14, 15.

Thirdly. The end of this institution was, that he who destroyed the first-born might not touch them.

1. The agent employed in this work, was ó oλospevov, or odo≈neuTns, 1 Cor. x. 10, the destroyer;' that is, an angel whom God employed in that work, as the executioner of his judgments, as he did one afterwards in the destruction of Sennacherib's army; as before, in that of Sodom. There is, therefore, no reason to think, with some of the Jews, that it was an evil angel, whom they call T, Ashmodæus,' in the book of Tobit; and usually л, the angel of death,' or ' him that had the power of death, that is, the devil.' For there is no work more holy, or more becoming the holy ministering spirits, than to execute the judgments of God on impenitent sinners. I do grant, that in the infliction of the plagues on the Egyptians in general, especially in the work of hardening their hearts, and seducing them unto their deserved destruction, God did make use of the activity of evil angels unto such ends. For so the Psalmist affirms, he sent evil angels among them,' Ps. Ixxviii. 49. But this work of slaying their first-born, is so peculiarly and frequently ascribed unto God himself, that I rather judge he employed a good angel therein. And,

Obs. IV. God hath always instruments in readiness to execute the severest of his judgments on sinners, in their greatest security.-They were all in their midnight sleep in Egypt, when this messenger of death came amongst them.-And,

2. He destroyed the first-born; rа πρштотокα, in the neuter gender, that is, γεννηματα. For the destruction was extended to the first-born of beasts, as well as of men, Exod. xii. 29. And this was done at the same time throughout all the land of Egypt, that is, about midnight, ch. xi. 4, xii. 29, 30.

Obs. V. Such is the great power and activity of these fiery ministering spirits, as that, in the shortest space of time imaginable, they can execute the judgments of God on whole nations, as well and as easily as on private persons, 2 Kings xix. 35.

The close of the words gives us the use of the sprinkling of blood on the posts of the door; namely, that it might be a sign and token unto the Israelites, that they should be preserved from that woeful destruction which they knew would that night befal the Egyptians. Ver. 13, 'The blood shall be to you for a token upon the houses where you are.' And what is added, that when he did see the blood, he would pass over them, and the plague should not come nigh them,' was only to oblige them with all diligence and reverence, to observe his sacred institution. For their deliverance was suspended on the condition thereof, and had they failed herein, any of them, they had perished with the Egyptians.

Mn diyn avτwv, 'should not touch them;' that is, the Israelites, or their cattle. For although they are not mentioned before, yet are they necessarily understood. And it is thus expressed, not touch them,' to declare the absolute security which they were to enjoy while the Egyptians were smitten. The destroyer made no approach unto their

houses, they had no fear of him. So not to touch, is used for the same with doing no harm; or being remote from it. Ps. cv. 15, 'Touch not mine anointed, and do my prophets no harm.' 1 John v. 18, The wicked one toucheth him not.' That which God would for ever instruct the church in by this ordinance, is, that,

Obs. VI. Unless we are sprinkled with the blood of Christ our paschal Lamb, no other privilege can secure us from eternal destruction Though a man had been really an Israelite, and had, with others, made himself ready that night for a departure, which was a high profession of faith, yet if the lintel and posts of his door had not been sprinkled with blood, he would have been destroyed. And on the other hand, where there is this sprinkling of blood, be the danger never so great or so near, there shall be certain deliverance. The blood of sprinkling speaks better things than the blood of Abel.'

VER. 29.-HAVING fixed the foundation and beginning of the deliverance of the church, on the exercise of faith in the observance of the holy institutions of divine worship, prescribed to be the signs and tokens thereof; the apostle proceeds to give an instance, in one of the most remarkable passages of divine providence that befel them in the way of their deliverance.

VER. 29.Πιστει διέβησαν την ερυθραν θαλασσαν ὡς δια ξηρας, ἧς πειραν λαβοντες οἱ Αιγυπτιοι κατεπόθησαν.

Tηy ɛovIpav Jaλaooav; the Syr. retains the Hebrew name, T NY`, 'the reedy sea,' the sea of reeds or canes; as this sea is called constantly in the Scripture.

Пεpav λaẞovтES; Vulg. experti, making a trial.'

Periculo facto,

' venturing to do,' as we, essaying.' Syr. by 7, when they durst,' or emboldened themselves to enter it.

Katɛño‡ŋoav, devorati sunt; Vulg. absorpti sunt. Syr. properly, 'were swallowed up,' overwhelmed, drowned, suffocated.

VER. 29.-By faith they passed through the Red Sea as by dry land; which the Egyptians essaying, (making a trial of) were drowned, (or swallowed up.)

A greater instance, with respect unto the work of divine providence, of the power of faith on the one hand, and of unbelief with obdurate presumption on the other, there is not on record in the whole book of God. Here we have the end and issue of the long_controversy that was between those two people, the Egyptians and the Israelites; a certain type and evidence of what will be the last end of the contest between the world and the church. Their long conflict shall end in the complete salvation of the one, and the utter destruction of the other.

First. The persons whose faith is here commended, are included in that word dieẞnoav, 'they passed;' that is, the whole congregation of the Israelites under the conduct of Moses, Exod. xiv. And the whole is denominated from the better part. For many of them were not be

lievers in state, unto the sanctification of their persons. For 'with many of them,' as the apostle speaks, God was not well pleased, though they were all baptized unto Moses in the cloud and in the sea.’ 1 Cor. x. 2, 5. But in a professing society, God is pleased to impute the faith and obedience of some, unto the whole: as on the other hand, judgments do oftentimes befal the whole for the provocations of some, as it frequently happened unto that people in the wilderness. It is therefore the duty of every man in church society, to endeavour on the one hand the good of the whole in his own personal faith and obedience; as also on the other, to keep them as far as he can from sin, that he fall not with them under the displeasure of God.

Secondly. Their faith wrought in their passing through the sea: not in dividing of the waters; that was an act of immediate almighty power. But by faith they passed through when they were divided. It is true that God commanded Moses to divide the sea, ch. xiv. 16, but this was only ministerially, in giving a sign thereof by stretching forth his rod, ver. 21. And concerning their passage by faith, some things may be

observed.

1. It was the Red Sea that they passed through. Tny Epv pav Jalagoav, that part of the Ethiopic ocean, which lieth between Egypt and Arabia. In the Hebrew it is constantly called D, 'the sea of sedges, reeds, or canes,' from the multitude of them growing on its shore, as it is unto this day. The Greeks call it sovpatos, or εovIpa, the word here used by the apostle. And it was so called, not from the red colour of the waters, appearing so from the sand or the sun, as some have fancied; but from a king whom they called Erythræus; that is Esau, or Edom, who fixed his habitation and rule towards this sea. For whereas that name signifies red, they gave him a name of the same signification in their language. Thence came the sea among them, to be called the Red Sea, which the Hebrews call Jam Suph.

2. This sea they passed through from the Egyptian unto the Arabic shore. For what some have imagined, that they entered into the sea, and making a semicircle, came out again on the same side, leaving Pharaoh and his host drowned behind them, is inconsistent with the narrative of Moses, that they passed through the sea. Nor is there

any countenance given hereunto from what is affirmed, Num. xxxiii. 7, 9, namely, that before they entered the sea, they pitched in Etham, and that after they had passed through the midst of it they went three days' journey in the wilderness of Etham. For all that tract of land wherein the Red Sea issues and ends, from which end of it they were not far remote, belonged unto the wilderness of Etham, both on the one side of the sea and the other, as is evident in the story.

3. It is said that they passed through we dia Enpaç, 'as on dry land,' Exod. xiv. 21, 22, 29. Some think that the bottom of the sea being sand, was fit and meet to go upon, on the mere separation of the waters. Others, that this was the effect of the mighty wind which God also used in the dividing of the waters, though he put forth in it an act of his almighty power. See Isa. Ixiii. 11-13. For no wind of itself could produce that effect; much less, keep the parted waters, standing like walls; yet it is said directly that the east wind made the sea dry

meet

land, ver. 21, 22. However it were, the ground was made fit for them to travel on, and pass through the waters out difficulty or impediment.

4. The division of the waters was very great, leaving a space for so great a multitude to pass ordy between the divided parts, perhaps unto the distance of some miles. And their passage is judged to have been six leagues from the one shore unto the other; by some, much

more.

5. The Israelites had light to discern this state of things, and no doubt the appearance of it was very dreadful. The waters must of necessity be raised unto a very great height on each side of them and although they were, and proved by the power of God, a wall unto them on the right hand and on the left; yet was it in them a high act of faith to put themselves between such walls, as were ready in their own nature to fall on them unto their destruction every moment, abiding only under an almighty restraint. But they had the command and promise of God for their warrant and security, which will enable faith to overcome all fears and dangers.

6. I doubt not but that Moses first entered himself in the head of them. Hence it is said that God led them through the sea by the right hand of Moses,' Isa. lxiii. I1-13; he entering before them into the channel of the deep, to guide and encourage them. Some of the Jews say, that this was done by Amminadib, captain of the host of Judah, who, when all the rest of the people were afraid, first entered with his tribe; whence mention is made of the chariots of Amminadib, Cant.

But, alas; they had neither chariot nor horse with them, but went all on foot. From all these difficulties and dangers, we may observe, Obs. I. Where God engageth his word and promise, there is nothing so difficult, nothing so remote from the rational apprehensions of men, but he may righteously require our faith and trust in him therein.Whatever almighty power can extend unto, is a proper object for faith, in reliance whereon it shall never fail.

Obs. II. Faith will find a way through a sea of difficulties, under the call of God.

Obs. III. There is no trial, no difficulty, that the church can be called unto, but that there are examples on record, of the power of faith in working out its deliverance. There can be no greater strait than the Israelites were in, between the host of the Egyptians and the Red Sea. Thirdly. It remains that we consider the other people, with what they did on this occasion, and what end they came unto.

6

The people were of AYUTTIOL, the Egyptians.' So they are called here in general. But in the account given us by Moses, it appears that Pharaoh himself, the king, was there present in person, with all the nobility and power of his kingdom. It was he in an especial manner, whom God had undertaken to deal withal. Yea, he raised him up for the very purpose, that he might show his power in him, and that his name thereby might be declared throughout the earth,' Exod. ix. 16; Rom. ix. 17. Accordingly, he carried it for a long time with intolerable pride and obstinacy. Hence, the contest betwixt God and him, with the issue of it, was so famous in the world, that the glory of God

was exdingly exalted thereby. And the terror of it made way for the people in the entrance into Canaan, the hearts of the inhabitants failing because of them. Her the contest came to an issue in the utter ruin of the proud tyrant. For ere is none so great, so proud, so obstinate, but if God undertake to deal wh them, he will be victorious in the end. See Exod. xv. 3—9.

This Pharaoh, with his Egyptians, that is, his whole army, horses, and chariots, pav λaßovтEÇ, 'essayed to do,' what they saw the children of Israel do before them, namely, to pass through the sea while the waters of it were divided. And this was the greatest height that ever obdurate infidels could arise unto in this world. They had seen all the mighty works which God had wrought in the behalf of his people among them. They and their country were almost consumed with the plagues and judgments that were inflicted on them on their account. And yet, now beholding this wonderful work of God in opening the sea to receive them from their pursuit, they would make a venture, as the word signifies, to follow them into it. Now, although this presumptuous attempt of the Egyptians be to be resolved into that judiciary hardness which was upon them from God, that they might be destroyed; yet, no doubt but some things did occur to their minds, that might lead them to the hardening of themselves. As, 1. That they might not know for a while, that they entered into the channel of the sea; the waters being removed far from them; but they might go on perhaps in the night, without once thinking, that the people whom they pursued, were gone into the midst of the sea. 2. When they discovered any thing extraordinary therein, they might suppose it was only by some extraordinary natural cause or occasion, of which sort, many things fall out in the ebbing and flowing of the sea. But, 3. That which principally animated them, was, that they were continually near, or close upon the Israelites, ready to seize on them, as is evident in the story. And they did perfectly believe that they should fare as well as they. And for this reason it was, that God began to disturb them in their passage, that they should not overtake the people, but abide in the sea unto their ruin.

But, however, these and the like considerations, might serve to blind their minds in some measure, that they should forget all former instances of divine severity against them in the same cause, and not discern the imminent destruction that was prepared for them, the principal cause from whence they precipitated themselves into the punishment which they had deserved, was the efficacy of that blindness and hardness of heart wherewith they were plagued of God. And herein, as was said. we have the most signal example and instance of the power of unbelief, confirmed by judiciary hardness of heart, that is upon record in the whole book of God; nor doth any monument of an equal folly and blindness, remain among other memorials of things done in this world. And we may observe, that,

Obs. IV. God knows how to secure impenitent sinners unto their appointed destruction, by giving them up unto hardness of heart, and an obstinate continuance in their sins, against all warnings and means of repentance. The devils are reserved for judgment, under the chains of their own darkness. See Rom. i. 24, 28, 29.