THis Text hath reference to a memorable History. History is an usefull and delightfull kind of instru­ction. Among Histories none are comparable to the Histories of sacred Scripture: and that in their antiquity, rarity, variety, brevity, perspicuity, Eccellencies of Scripture Hi­stories. harmony, and verity. This last is the excellency of the other excellencies: and it commends an History much more then all the rest; For antiquity, rarity, variety, brevity, perspicuity, harmony, and other like excellencies without verity, are but as so many pearles in a blind eye, which make it the more defor­med.

If comparison may be made betwixt Histories and Histories in sacred Scripture, among Histories of the old Testament, they which relate the Israelites departure out of Egypt thorow the red Sea and Wildernesse into Canaan, are most remarkeable. For, Israels abode in and passage out of Egypt typicall. besides the forementioned excellencies, which they have in com­mon with all Scripture Histories, they are in an especiall man­ner typicall: and set out the condition of the Church brought out of the bondage of sinne under Satan, and travailing thorow the [Page 2] dangers and troubles of this world unto the celestiall Canaan.

In this respect the deliverance of the Israelites out of the land of Egypt is premised in the Preface before the Decalogue, or ten Commandements of the moral Law, which appertaineth to all Nations, 2 Cor. 10.1. &c. and that as a type of mans Deliverance from his spiri­tuall servitude. Israells passing thorough the red Sea, and un­der the Cloud, are allso made like figures to Baptisme: and Manna and the water that came out of the Rock like to our sacra­mentall bread and wine. Yea of many other things done in the Wildernesse, it is said These things are our types, that is, they are types, [...]. patternes or examples to shew Gods mind to us, how he will deale with us if we be such and such. And the setling of Israel in Canaan, Heb. 4.7, 8, 9. is expressely made a type of the rest of Gods people in Heaven.

Thus in regard of the mysticall truth comprised under this histo­ricall type, it concernes all sorts of people, and to every one whose naturall condition is altered, it may not unfitly be said, Remember this day in which ye came out from Egypt.

Israels passage out of Egypt fitly applyed to England.Yea further in regard of an allegoricall allusion, it may be apply­ed to this our Natiō, which long lay in a miserable thraldome un­der Antichrist. For the Kingdome of Antichrist is a mysticall Egypt: and the tyranny and idolatry thereof a spirituall bondage▪ a bondage farre worse then the temporall bondage under which the Israelites were held in Egypt: so as it may well be said to you in particular who are sensible of your deliverance from that anti­christian servitude, Remember this day in which ye came out from Egypt.

The 27. of Novem. a me­memorable day.This day is the first day of the fourscore and seventh yeere since the beginning of that blessed deliverance. For this day is the seventeenth of November: a day worthy not only to be di­stinguished in our Almanakes by capitall, red or golden letters, but allso to be written in our hearts by the finger of Gods Spirit. A day of which it well becomes us oft to put one another in mind, and to say, Remember this day in which ye came out from E­gypt.

On this day of the moneth, the seventeenth of November 1558, two great pillars (besides many others) of the antichri­stian [Page 3] tyranny and idolatry were removed from this Land. For Queene Mary and Cardinall Poole, who were strong suppor­ters, abbetters and maintainers of the Popes supremacy and po­pish idolatry, were both on one day, the foresaid seventeenth of November, cut out of the land of the living.

On the very same seventeenth of November blessed Queene Elizabeth (whose memory, Qu. Eliza­beths crow na­tion day. so long as this Gospell continu­eth to shine among us will be blessed) I say blessed Queene Eli­zabeth, who suffered much, and long lay in prison, while this Land was an house of antichristian bondage, was on this day 1558 freed from those troubles, and thousands more freed from much misery. On that day was that blessed Queene set upon the throne of England: and a Scepter of peace and truth put into her hand; which, by the good guidance of Gods Spirit, she so swayed for five and fourty yeares together current, A blessing by Qu. Elizabeth. as she resto­red to English Subjects, not only the liberties and priviledges of Subjects, together with a well established peace and all man­ner of prosperity; but all so true Religion and a free passage to the Gospell of peace (having cleane put out the cruell fire of the Ma­rian persecution, and dispelled the thick cloud of popish Super­stition:) whereby it came to passe, thorough Gods blessing, that the lives of many, who were appointed to death, were preser­ved, and the soules of many millions saved.

Had I time to set out distinctly the many blessings which this Land injoyed all the time of that blessed Queens raigne, the ma­ny victories which God gave her against the implacable enemies of this Land, the good aid she afforded to the neighbouring Countries about us professing the same Religion, as Scotland, Netherlands, Portugall, Henry 4. yea and to that King of France which professed to establish the true reformed Religion in his dominiōs, had I time to set out these and other like memorable matters, yee might see yet further cause oft to inculcate this memento, Remember this day in which ye came out from Egypt.

This in briefe of the allegoricall allusion of this Text to our times. I shall speake somewhat more hereof in my last applica­cation. In the meane while I come to the literall intendment of my Text.

[Page 4] Israels delive­rance out of Egypt remark­able.The deliverance of the Israelites out of Egypt was one of the most famous deliverances that ever God gave to a people: and that both in regard of the mighty wonders manifested therein, and also in regard of the great distresses, from which they were delivered by those wonders. No wonders are more frequently repeated and brought to the mindes of Gods people in the old Testament then these. The sweet Singer of Israel, that man af­ter Gods own heart, having his heart filled with an holy admira­tion of Gods wonderfull workes, thus exemplifieth them, He wrought his signes in Egypt, and his wonders in the field of Zoan. Psal. 78.43. Numb. 13.22. ( Zoan was a royall City in Egypt, called by the Greekes and Latines Tanis) And Psal. 135.9, He sent tokens and wonders into the midst of thee, O Egypt. And speaking of Gods Ministers he saith, They shewed his wonders in the land of Ham, Psal. 105.27. These are the wonders which Gods people are called upon to remember, Psal. 105.5. Remember his marvellous workes that he hath done, his wonders and the judgements of his mouth. And they which slightly passed them over or forgate them are thus blamed, Our fathers understood not thy wonders in Egypt, they re­membred not the multitude of thy mercies. Psal. 106.7.

Wonderfull signes of Gods preserving his Church.Some of those wonders were evidences of Gods gracious pro­tection and mighty preservation of his people. Others were in­stances of Gods fiery indignation against and fearfull vengeance on their enemies.

Of the former sort were,

• 1. The flaming Bush not con­sumed.
  1. The Bush that flamed with fire, and was not consumed. Exod. 3.2. An Embleme of the Churches preservation in the midst of fiery persecution and affliction.
• 2. A rod turned into a serpent.
  2. Moses his rod turned into a serpent. Exod. 4.3, 4. Hereby God gave him to understand, that though the Government which was conferred on him, should be as a Scepter of equity unto his people, yet it should be also a biting and stinging Serpent to the rebellious.
• 3. A leprous hand cleansed.
  3. Moses his leprous hand made cleane when it was plucked out of his bosome. Exod. 4.7. A signe of Israels cleansing from the pollu­tions wherewith they were defiled in Egypt: yea, also a signe of sanctifying Moses to his function, as the touching of Isaiahs [Page 5] mouth with an hot coale taken from the Altar, was a signe of san­ctifying him to his function, Isai. 6.7.
• 4. Water tur­ned into bloud.
  4. The turning of water into bloud. Exod. 4.9. Not that water which was in the river: for therewith the fish were destroyed: but water taken out of the river and powred upon the dry land, which became bloud upon the dry land: whereby was prefigured that they should be delivered out of Egypt, but not without the bloud of their enemies.
• 5. Goshen free.
  5. Israels exemption in Goshen from all the plagues that infected the land of Egypt, Exod. 8.22. & 9.26. Hereby they had a present evidence that the Lord in all kindes of judgement knew how to put difference betwixt his people and enemies, and how to deli­ver the godly.
• 6. A path in the sea.
  6. Israels going on dry ground thorow the midst of the sea. Exod. 14.16. This, as it was a like figure to Baptisme (as we shew'd before) so it was an especiall instance of Gods carrying them thorow all difficulties and dangers into Canaan.

Of the latter sort of wonders, The ten plagues of Egypt. which are instances of Gods vengeance on the Egyptians, are those which we commonly call the ten plagues of Egypt. They are these which follow.

1. The streames, rivers, ponds and pooles of water thorowout all the land of Egypt turned into bloud: so as the fish in the river died, 1. Bloud. and the water stunke, and the Egyptians could not drinke of it. Exod. 7.19, 20, 21. Pharaoh had commanded all his people to cast into the river every sonne of the Israelites, when it was first borne. God therefore to meet with the Egyptians in their owne kinde, makes that element which they used as an instrument of their cruelty, to be an instrument of his just judgement on them: and killed the Creatures which were of use to them, with that means whereby they sought to destroy young children: yea, they them­selves were thereby stanched and choked.

2. Frogs in such abundance as they came into the Egyptians houses, bed-chambers, beds, ovens and kneading troughs, 2. Frogs. not spa­ring the Kings house and bed-chamber. Exod. 8.3. &c. Psal. 105.30. yea, ( Psal. 78.45.) it is said, The frogs destroyed them. The Egyptians endeavoured to empty the houses and bed-chambers of the Israelites, and to deprive them of their sweet babes. God [Page 6] therefore fils theirs with croaking, noisome frogs.

3. Lice.3. All the dust of the land became Lice throughout all the land of Egypt, so as there were Lice upon man and beast. Exod. 8.17, 18. and that in all their quarters, Psal. 105.31. The Egyptians were tyrannically imperious over the Israelites. God therefore doth justly beat downe their pride with these noisome, loath­some, contemptible creatures, as Herods pride was beaten downe with wormes, Acts 12.23. And because bond-slaves used to be much annoyed with this kind of Vermine, God would there with infest those proud Lords which made his people bond-slaves.

4. Flies.4. Grievous swarmes of Flies came into the house of Pharaoh, and into his servants houses, and into all the land of Egypt. The Land was corrupted by reason of the swarmes of Flies. Exod. 8.21, 24. [...] Turbam sive misturam colle­ctam ex variis & multis spe­ciebus besliola­rum, seu inse­ctorum signifi­cat. Vatabl. Annot. in hunc locum. The Psalmist saith▪ ( Psal. 78.45.) that the Lord sent di­vers sorts of Flies which devoured them. It is evident that there were more then one sort. The originall word translated swarmes of Flies properly signifieth a mixture of things. It is applyed to the mixture of sundry sorts of people together ( Exod. 12.38.) to the mixture of light and darknesse together, and called the evening ( Levit. 23.33.) and to mixture of divers creatures toge­ther: so is it here used in this place. Our English Translatours therefore have thus expressed it in the Margin, A mixture of noisome beasts. Such creatures they were as devoured the Egyp­tians, Psal. 78.45. so as dog-flies, horse-flies, wasps, hornets, vi­pers, scorpions, and such other biting, stinging, poisoning crea­tures may be comprised under the forementioned word. The cruell Egyptians many wayes vexed and gauled the Israelites; they therefore with such kind of creatures were vexed and tor­mented.

5. Murraine.5. A very grievous Murraine upon their cattell, so as all the cattell in Egypt died. Exod. 9.3, 6. Before, the fish in the water were destroyed: here, the cattell in the field: to shew how farre they had provoked the Lord; even to deprive them of the use of all his creatures, both in the waters and also in the dry land. It is probable that the Egyptians had wronged the Israelites in and about their cattell: so as God repaies like for like.

6. Boyles.6. Boyles breaking forth with blanes, upon man and beast. [Page 7] The Magicians could not avoid this plague: for the Boyle was upon the Magicians, and upon all the Egyptians. Exod. 9.10, 11. As their hearts were inwardly swollen with pride, malice and cru­elty: so God made their flesh to swell with noisome and pain­full Boyles. The Egyptians oppressed the Israelites with making and burning brick: answerably by ashes of the fornace are Boyles caused to vex them.

7. Thunder, haile and fire mingled therewith, very grievous, 7. Haile. which smote thorowout all the land of Egypt all that was in the field, both man and beast, and every herbe and tree of the field, Ex­od. 9.24, 25. such was the haile as the fire melted it not: and such the fire as the haile quenched it not. As this was a terrible judgement in it selfe; so the more terrible to the Egyptians, be­cause in Egypt which was neere to the hot middle Zone, there used not to be any haile, or raine at all. They were herein justly dealt withall, for their terrible threatnings to, and cruell dealings with the Israelites.

8. Locusts. Exod. 10.5, 14. This was a grievous plague, 8. Locusts. in re­gard of the kind and multitude of the creatures which annoyed them. Locusts were of that kind which they call Insecta, divided betwixt the head and the belly. They were winged, and able to fly over seas from Country to Country. They devoured all kind of grasse, herbs and fruits. They were so pernicious that in the Countries where they abode, all the meanes that could be inven­ted were used to destroy them. In their multitude they were as hurtfull as in their kind; for they used so to flock together, as like a thick dark cloud they overshadowed the face of the skie, and obscured the light of the Sunne. The Psalmist joyneth Cater­pillars with them, Psal. 78.46. And another Prophet joyneth Lo­custs, Canker-wormes, Caterpillars, and Palmer-wormes, and cals them Gods great Army, Joel 2.25. From this phrase which Pha­raoh useth ( Exod. 10.17.) Take away this death only, some gather that the Locusts were venimous creatures, and bit and stung men to death. The Egyptians were very cruell to the Israelites.

9. Darknesse, even Darknesse which might be felt, 9. Darknesse. so as they saw not one another, neither rose any from his place for three dayes. Exod. 10.21, 23. That phrase, which might be felt, sheweth [Page 8] that it was an extreme Mist or Fog which utterly obscured all the celestiall Lights, as Sunne, Moone and Starres: and put out all artificiall lights, as fires, torches, candles, and such like. Idolatry and superstition had obscured the light of Gods truth to their minds, and this darknesse obscured other lights to their bodies. As the Egyptians had many wayes terrified the Israelites, and denied all comfort and succour to them; so with this darknesse are they much affrighted and deprived of all comfort and succour one from another.

10. Death of First-born.10. The destruction of all the first-borne in the land of Egypt, from the first-borne of Pharaoh that sate on his throne, even unto the first-borne of the captive that was in the dungeon, and all the first-borne of cattell: so as there was not an house where there was not one dead. Exod. 12.29, 30. So great was this plague as it forced them to let the Israelites with all that they had to depart out of their land. This judgement of all the rest did most properly meet with them in their kind: for they sought to destroy the strength of Israel, even all their male-children, and here God takes away their strength, the heires and supporters of their families; yea, he extendeth it to their beasts and gods. Exod. 12.12.

Pharaoh and his host drowned.These were the ten plagues. There was an other judgement as fearefull as any of these, if not more fearfull, the utter destru­ction of Pharaoh and all his hoast in the red sea. It is said that he took six hundred chosen Chariots, and all the Chariots of Egypt, and Captains over every one of them ( Exod. 14.7.) which implyeth a very huge host. God saw it not enough to destroy their fishes in the water, but also in just revenge of their seeking to drown the Israelites children, drowned Pharaoh and all his host.

Thus we see what wonders the Lord wrought in executing vengeance on his enemies.

I should here, according to my Method propounded, set forth the distresses from which the Israelites were delivered by these wonders, but they will more seasonably be observed in the Application of the last point of my Text, to which I now come, Remember this day in which ye came out from Egypt.

Sence of Text.To remember, is the proper function of the memory, which God hath set as a treasury in the soule, to lay up for future use, such [Page 9] things as the understanding conceiveth to be a truth, and the will yeeldeth unto as good.

There is a foure-fold act of this faculty. A four-fold Act of memo­rie.

1. To receive and lay up what is so conceived, as Joh. 15.20. where Christ thus saith to his Disciples, 1. To lay up. Remember the word that I said unto you.

2. To hold fast that which is so laid up. 2. To hold fast. Thus it is most proper­ly opposed to forgetfulnesse. As Deut. 9.7. where it is thus said, Remember and forget not.

3. To call againe to mind what hath been forgotten. 3. To rec [...]ll. Thus the Israelites are said to remember their own evill wayes ( Ezek. 20.31.) And the Disciples to remember what Jesus had said to them. Joh. 2.22. Jesus in the time of his Ministery had told them that he should rise the third day from the dead, but they forgate it till the time of his Resurrection, then they remembred it, that is, called it againe to remembrance.

4. To thinke on and consider that which we have learned; 4. To think on. as when we are injoyned to remember God, ( Deut. 8.18.) to re­member his Law, ( Mal. 4.4.) to remember the Sabbath, ( Exod. 20.8.) Thus our English Translatours doe render the same He­brew word thinke on, ( Neh. 5.19.) and remember ▪ [...] ( Neh. 13.31.)

In this latitude the word remember being enjoyned as a duty is here to be taken.

That which is here commanded to be remembred, The particular day here meant. [...] is first in generall thus expressed, This day. There is a double relative used in the originall to expresse the set distinct time here intended, which we may thus expound, This day, this very day. The parti­cular day here meant was that very day wherein they came out from Egypt. For in the Chapter going before it is said, that in the night the Egyptians were urgent upon the people of Israel, that they might send them out of the land in haste, ver. 30, 33. and there­upon ver. 42. it is said, This is a night to be much observed unto the Lord, for bringing them out of the land of Egypt. This is that night of the Lord to be observed of the children of Israel in their generati­ons. The day following that night they came to Succoth, the place where Moses gave this charge, for the children of Israel were in Ramases (which is in Egypt) when they first began to [Page 10] take their journey from thence ( Exod. 12.37.) thence they came to Succoth, which was the first station where they setled after they came out of Egypt, ( Numb. 33.5.) The night before men­tioned is comprised under this day, and so both make one naturall day, the very first day of their deliverance. Yet is not this charge to be restrained to that particular day only, but to the annuall re­volution thereof, generation after generation. In which respect the charge is thus extended, ( ver. 10.) Thou shalt keep this Ordi­nance in his season, from yeare to yeare.

That which is thus added, in which ye came out from Egypt, doth both determine the day that is here meant, and also shew the reason, why this day was to be remembred.

What Egypt w [...]s. Egypt was an ancient, fertile and learned Nation. The He­brew name had his denomination from Misraim the second son of Ham, Gen. 10.6. which shewes the ancientnesse of it. No raine did ever fall upon it (as was before shew'd, Deut. 11 10, 11.) but the river Nilus over­flowing their pasture and arable grounds at certaine seasons, left a slime thereon, which made them more fertile then any dung or other manu [...]ing could doe. Thus it came to be the most fertile of all lands.

The Magicians, which are mentioned to be therein, were learned Philosophers. Such was the report of the learning in Egypt, as sundry Philosophers went thither to get more lear­ning.

Egypt a place of bondage. Egyptus He­braicè d [...]ci [...]ur [...] quod interpre­tatur [...], id est, tribulans & [...]. Hieron. l. 7.How then may some say is their comming out from Egypt to be remembred as a great deliverance?

The words immediately following my Text doe shew the reason: for thus it is added, Out of the house of bondage. Egypt was to Israel a place of very great affliction. The Hebrew name given to Egypt signifieth oppression or anguish. In regard of the Egyptians oppressing the children of Israel, and the anguish which thence arose, the name fitly agreeth thereto.

Comment. in Isai. 23. Resolution of the Text.The summe of this Text in two words is this, MERCIES MEMORIALL, or a little more largely and plainly thus, The duty of such as are delivered from distresse.

Here more particularly we may distinguish the Act, wherein the duty is expressed, Remember: and the Object whereabout it is exercised.

[Page 11]The Act is thus in generall propounded, This day, and in parti­cular thus exemplified, in which ye came out from Egypt. The principall Doctrines.

Hence arise these three Instructions.

1. Memorable matters are to be remembred. Remember.

2. The very day wherein God doth memorable matters is duly to be noted. This day.

3. The distresse from which we are delivered is to be considered, even after the deliverance. In which ye came out, &c.

The first Instruction (Memorable matters are to be remembred) is to be taken in the foure-fold latitude before mentioned: as, 1. Doctr. Memorable matters to be remembred. 1. They are to be laid up in memory. 2. Being once laid up, they are to be held fast and not forgotten. 3. In case they be forgot­ten, meanes for calling them to mind again are to be used. 4. For the better retaining of them they are frequently and seriously to be thought on. In this extent Moses addeth this Memento in the fourth Commandement, Deut. 5.15. Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arme. So Da­vid the like, Psal. 105.5. Remember his marvellous workes that he hath done: his wonders and the judgements of his mouth. And to shew that the duty doth not only bind semper, alwayes, on all occasi­ons to be performed; but also ad semper, never to be omitted, [...] significat & onne & ullum. Grammatici ducunt ullum à [...] per transmuta­tionem literarii. Helpes affor­ded by God for remem­brance. let slip or forgotten, it is thus negatively set downe, Deut. 8.11, 14. Beware that thou forget not the Lord thy God, which brought thee forth from the land of Egypt out of the house of bondage. And Psal. 103.2. Forget not all his benefits, or, any of them; for the Hebrew word signifieth any as well as all.

To help the Jewes in the performance of this duty, many meanes were prescribed by God, as,

1. The observation of the Passeover, which the very [...] Passeover. title gi­ven to that Ordinance importeth. Reade for this purpose, Exod. 12.26, 27.

2. The sanctifying or redeeming the first-borne of man or beast, Exod. 13.14, 15.

3. The feast of Tabernacles, Lev. 23.42, 43.

4. The heapes of great stones erected both in the midst of Jor­dan, and also by the side thereof in Gilgal, Jos. 4 9, 20, 21, 22, 23.

[Page 12] Names of pla­ces for memo­riall. [...]Many titles also and names given to sundry places tended to that end; as the [...] The well of the living, see­ing me. name which Hagar gave to the place where the Angel of the Lord promised that her seed should be greatly encreased, Gen. 16.14. And [...] The Lord will provide. that which Abraham gave to the place where God kept him from sacrificing his sonne, Gen. 22.14. And [...] The face of God seen. that which Jacob gave to the place where God blessed him, Gen. 32.30. And [...] The Lord my banner. that which Moses gave to the place where Israel prevailed against Amalek. Exod. 17.15.

Many like instances might be given of the care of Gods people in making memorials for remembrance of memorable matters.

This is a point duly to be observed in regard of God, our selves, and others.

Reasons. 1. Gods honor continued and propagated.First, in regard of God. It is an especiall meanes of continu­ing and propagating the honour of God, arising from such memo­rable matters, longer and further then otherwise it would be. For by such meanes, not only the present spectators and beholders, who then take notice thereof, have their hearts filled with admiration of the excellencies of God, and their mouths opened to magnifie him for the same; but also others, who live farre off, or are borne in future times, by such meanes come to have such notice of those wonderfull workes, as to be affected in their hearts therewith, and moved to admire, adore, magnifie and glo­rifie that mighty God who did them.

2. Sundry gra­ces preserved.Secondly, in regard of our selves. By such memorials our faith, hope, feare, and other like Graces, may be the better preser­ved, quickned, and strengthned. For remembrance of matters worthy to be remembred, is as the continuall supply of oyle to a lamp, which keeps it alwayes shining. Thus were the Lamps in the Tabernacle kept from going out. Levit. 24.2, 3, 4.

3. Ground of faith to others.Thirdly, in regard of others. A ground of faith and hope in Gods goodnesse, power, prudence, and other excellencies is hereby afforded to succeeding ages. For God is the Lord that changeth not. Mal. 3.6. What once he was able to doe, he is ever able to doe; yea, what he hath once done, manifesteth his willingnesse to doe such a thing, at least if in his wisdome he seeth it meet to be done. Memorials then of Gods former mighty workes give even to others in after times ground to call on [Page 13] God, and to trust on him in their distresses, so trusting to his power, as they submit to his will; like to him that said, If thou wilt, thou canst make me cleane, Mark 1.40.

Ʋses. 1. Corruption of memory.I. This duty of remembring remarkeable matters, resting upon such equity as it doth, giveth an evident demonstration of the depth of naturall corruption, and how farre it hath depraved a mans soule. I might aggravate mans corruption in every facul­ty of the soule, and distinctly shew of what excellent use they are, as God placed them in the soule, and how strangely they are now perverted. But I will instance it only in this faculty of memory, which we have now in hand. You have heard of what singular use it is being rightly used, for laying up, fast holding, recalling and thinking on time after time, that which is once conceived as a truth, and yeelded unto as good. But through corruption of na­ture, it is made in good things like a riven dish, or a Colender full of holes, which let out what is put into them as fast as it is let in; but it is too too tenacious of evill. I may fitly resemble it to a Sieve, Boulter or Strainer. Solid corne and chaffe being put to­gether into a Sieve, the corne fals out, the light chaffe remaines. Meale put into a Boulter and boulted, the fine floure goes out, the course bran continues: and sweet liquor soone sokes out of a Strainer, but the foule dregs abide therein. Even so solid divine truths soone slip out of a mans memory, but the chaffe of uncer­taine fables and grosse errours remaine too fast fixed therein; and the wholsome directions of Gods Word quickly passe away, when the bran of a mans owne foolish conceits stick fast: yea, and the sweet consolations of the Gospell are soone forgotten, when the dregs of filthy lust, revenge, and other evils are too long remem­bred. I may in this case cry out and say, O the depth of mans corruption! What matter of humiliation doth this give unto us?

2. Carelesnesse in observing Gods works.II. Just matter of Taxation also is here given us of the care­lesse disposition of such, who living in times and places when and where God doth marvellous works, lightly passe them over, without taking any due notice thereof for the present, or remem­bring them for the future. This doth the Psalmist thus taxe, Psal. 106.7. Our fathers understood not thy wonders in Egypt: they re­membred not the multitude of thy mercies. Such doe hereby (as [Page 14] much as in them lieth) rob God of much of that glory which o­therwise he might receive from his wondrous workes, and also deprive other men of singular helps, which they might have had from those workes, which God did before their dayes. Herein they shew themselves as bad as, if not worse then, that Judge which feared not God nor regarded man▪ Luk. 18.2. yea, they suf­fer that light, which might have been an excellent direction to themselves in the wayes of God, to goe out, and so stand in their owne light and hinder their owne good.

3. Exhortation to the duty.III. Be you, I beseech you, exhorted to doe what lieth in you, for laying up, fast holding, recalling and thinking on such wor­thy and wonderfull things of God, as may be usefull unto you, not only for the present, but also for the future, so long as you live: yea, and be usefull also for your posterity, generation after generation. For they are a light which shineth continually, and never goeth out: so as all that have their eyes opened to see that light and walke therein may receive much benefit thereby. I need not adde other motives to inforce this Exhortation, or to incite and quic­ken you up to the duty injoyned, then those which arise from the forementioned equity thereof.

4. Directions for remem­bring.IIII. I hold it meet to adde a Direction for the better perfor­ming thereof. This shall be set out in the six following rules.

1. Duly observe Gods vvorks at [...]rst.1. Take due and diligent notice of such matters as are worthy to be remembred, even at the first while they are in working. Great workes at their first doing most affect mens hearts, and mollifie the same. Thus will they be like new Wax which is soft and sit to receive a deep impression. Now we know that the print of a Seale being at first deeply set in, lasteth the longer. To work such deep impressions in mens hearts, holy men of God were wont to use patheticall insinuations before remarkeable matters, as Moses, Deut. 32.1, 2, &c. Give eare, O ye heavens, and I will speake; And heare, O earth, the words of my mouth. My do­ctrine shall drop as the raine: my speech shall distill as the dew, as the small raine upon the tender herbe, and as the showres upon the grasse, &c. Christ himselfe before his excellent Parables premised this Preface, Hearken, Behold, (Mark 4.3.) to worke upon both the learned senses, and at the end thereof he addeth this Exhorta­tion, [Page 15] If any man have eares, let him heare, together with this Ca­veat, Take heed what you heare, Mark 4.23, 24. or as it is ex­pressed, Luke 8.18. Take heed how you heare. The Prophets were wont to call upon senselesse Creatures to heare what they said, and that with much emphasis (as Jer. 22.29. O earth, earth, earth, heare the Word of the Lord,) the more to rouse up sensible and rea­sonable men seriously to consider what was spoken. Pertinent to this purpose is this charge of the Apostle, Heb. 2.1. We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip, or let them runne out as leaking vessels.

2. Much medi­tate thereon.2. Often meditate on that which once you conceive to be an usefull truth. Frequent meditation addes much to a fast retention of that which is judged to be usefull. Meditation is that oyle which keepeth the lamp of memory from wasting and going out. David who made the best use of the Law that ever any did, medi­tated thereon day and night.

3. Declare them to others3. Oft declare to others what thou desirest to retaine in thine owne memory. They who use to instruct others in what they know themselves, doe not easily forget it. For thereby they make the deeper impressions thereof in their owne memory. This is the reason that Schoole-masters so well retaine the Gram­mar rules and sentences of Orators and Poets, because they oft in­culcate them upon their Schollars. The Psalmist therefore advi­seth men to talke of Gods wondrous works. Psal. 105.2.

4. Oft mention them in praises and Prayers.4. So oft as thou offerest up unto God a sacrifice of praise, make mention of the foresaid remarkeable matters, yea, and in thy prayers plead them before God, for strengthning thy faith in de­siring the like. Men use to be most sincere and serious in their holy devotions. And those things which are most sincerely and seriously pondered will best be remembred.

5. Search re­cords.5. Make use of such Records and Chronicles as register Gods great workes. Have recourse to these againe and againe: Thus not only things knowne will be retained, but also things forgot­ten will be againe called to minde. Ahasuerus by reading the Re­cords of his owne Kingdome was put in minde of Mordecai's fidelity, and of the treason that was plotted against him, which [Page 16] proved a meanes of preserving the Church at that time. Among other records we ought most especially to make use of the sacred Scriptures: for these, as they containe most memorable and in­fallible truths, so they doe most directly set out what is of God in the great workes that they relate.

6. Pray to God.6. To all other meanes adde Prayer. This sanctifieth all the rest. By this Gods Spirit is obtained, whereby the defects of memory are repaired, and that faculty it selfe so renewed, as to be made an happy Treasury in fast holding the best things.

By these and other like helpes the duty hinted in the first In­struction of remembring remarkeable matters may be the better observed.

Thus much for the Act here required, Remember. The Object here in generall expressed is, This day. Remember this day. And the Instruction thence raised is this,

2. Doctr. The day of a wonder to be noted. The very day wherein God doth memorable matters is duly to be noted. This very point is with somewhat more emphasis thus set downe. Ezek. 24.2. Sonne of man, write thee the name of the day, even of this same day. On this ground the Jewes observed sundry fasts all the time of their Captivitie on set dayes, as the fast of the fourth month, the fast of the fift, the fast of the seventh, and the fast of the tenth, Zech. 8.19. For on the ninth day of the fourth month was Jerusalem broken up, and the Chaldeans entered thereinto. Jer. 52.6, 7. On the tenth day of the fifth month, the House of the Lord, the Kings house, and all the houses of Jerusalem were burnt with fire. Jer. 52.12, 13. On the seventh month Gedaliah (the Protectour of the remnant of the Jewes, after their King was carried away captive) was slaine. Jer. 41.1. On the tenth day of the tenth month Nebuchadnezzar first laid siege to Jerusalem. Ier. 52.4. This is that day which was commanded to be written downe, Ezek. 24.2. These are remarkeable dayes for judgement. Now if dayes of judgement were so precisely to be remembred, how much more ought distinct dayes of blessing to be observed? The former were evidences of Gods displeasure; and so meanes to keep down the soule, and occasions of continuing to be hum­bled time after time. The latter were evidences of Gods speciall favour, and so meanes of upholding our spirits, and occasions of [Page 17] continuing to quicken them up to thankfulnesse from time to time. Therefore when God had removed away the cloud of his displeasure from his people, after their seventy yeares captivity, and caused the bright and comfortable sunne-beames of his fa­vour to shine upon them, he commanded that those set dayes of Fast should be turned into dayes of cheerefull Feast, Zech. 8.19. The originall word signifieth set and standing times, [...] and so is proper to the point in hand. To this end were most of the Feasts under the Law appointed on set dayes, to be memorials of delive­rances, or other blessings on those very dayes; as the Passeover, Exod. 12.17. the Feast of Purim, Esth. 9.21. and others: yea, the Sabbath being the seventh day of the weeke, Gen. [...].3. was a continuall weekly memoriall of that very day wherein God rested from all his works, as the Christians Lords day is a weekly memoriall of Christs Resurrection from the dead, Matth. 28.1. To this purpose not unfitly may be applyed this phrase of the Psalmist ( Psal. 118.24.) This is the day which the Lord hath made, we will rejoyce and be glad in it.

Among other grounds this in speciall sheweth the equity of this duty, Reason. Gods vvisdome better discer­ned. that God ( who hath put in his owne power the times and seasons, Acts 1.7.) doth most seasonably order his dealings with children of men. He giveth raine in his due season. Deut. 11.14. He giveth to all their meat in due season. Psal. 145.15. His Saints reap that crop which he giveth in due season, Gal. 6.9. To every thing there is a season. Eccl. 3.1. Now Gods unsearchable wisdome is much manifested in a due ordering of the things which he doth, as in wisedome he made all things ( Psal. 104.24.) so most wisely doth he dispose the same. By a due observing of the very day and point of time, we may clearly discerne that wisdome of God; yea, the blessing it selfe will thereby appeare to be the greater in the kind thereof, and more usefull unto us.

Ʋses. 1. Demonstra­tion of the da­mage of not notin [...] [...] day of Gods vvon­ders.I. This gives information of a maine reason of mens slacknesse and backwardnesse in rendring due praises to God, for the many and great workes which he doth. They observe not the time of effecting the same. We heard before how the spirit of a man was affected at the first working of a wonderfull worke. This puts life and spirit into a man, and makes him more fervent and zealous [Page 18] in praising God for it. When the Israelites saw their enemies dead upon the sea-shore, they feared the Lord and beleeved him, Exod. 14.30, 31. and as it is recorded in the next Chapter, they sang praise to him. Psal. 106. [...], 11, 12. But if that first season be let slip, the heart is like to wax hard, and the worke it selfe to slip out of memory. We may find this by wofull experience too truly to be verified in our selves.

2. Exhortation t [...] take the first opportunity.II. It will be our wisedome to take the first opportunitie that we can to quicken up our spirits to thankfulnesse unto God for his great workes. Our Proverbe saith, Strike the iron while it is hot. Thus may it be fashioned and moulded according to our minde. The first opportunity is the very day whereon the worke is wrought: so was this day that is here mentioned in my Text, Remember this day. And that this quickning of the spirit may not only be for once, the memoriall thereof is some way or other to be celebrated, so oft as that day returnes yeare after yeare. For this end the Diaries, [...] use­full. which many use to have, wherein they re­gister speciall mercies and blessings on the day wherein they were wrought, are commendable.

3. Justification of [...] [...] set dates for thanksgiving.III. This doth justifie that prudent care which many States have of preserving the Anniversary memory of extraordinary de­liverances, on the very day yeare after yeare, whereon they were obtained.

A memoriall for our delive­ [...]nce from the Gun-povvder-treason, 5 Nov. 1605.The warrant which Gods Word giveth of celebrating one spe­ciall day in the yeare, for the continuing of a memoriall of a great blessing, without question, moved the great Councell of this Land by Statute to enact and set apart the fifth of November, for a publike thanksgiving to Almighty God, for the happy delive­rance of the King and Parliament, from the most traiterous and bloudy Massacre by Gun-powder.

There was not many yeares since a commendable custome be­gun by a merchant in this Citie, Birth-dayes solemnized. of celebrating the foure birth dayes of our foure Reformers and Preservers of the true Prote­stant Religion here in England. The solemnization of those dayes was performed in duties of Piety, as Prayer, Praises and Preaching Gods Words. Celebration of set dayes, wherein men of note and name were borne; or advanced to high place, have [Page 19] been very ancient. I passe by that which the Scripture noteth of celebrating Pharaohs birth-day ( Gen. 40.20.) and Herods birth-day ( Matth. 14.6.) That which the Prophet ( Hos. 7.5.) upbrai­deth to the Israelites may be more pertinent to our purpose. It is this, In the day of our King, the Princes have made him sick with bottles of wine: By mentioning the Kings day he aggravates their sinne, as if he had thus said, In that day wherein God bestowed a King upon you, for which your hearts should have been enlar­ged, and your mouthes opened to blesse God, you gave your selves to all manner of excessive riot. Whether this were the Kings birth-day or Coronation-day it makes no great matter to the point in hand. It is sufficient that there was a set day solem­nized for a speciall blessing.

This may suffice to have spoken of that point.

The exemplification of the day intended in my Text, the day wherein they came out from Egypt, leads me to the third In­struction, which is this,

3. Doct. [...] to be considered after delive­rances. Exod. 12.8. The distresse from which we are delivered is to be considered, even after the deliverance. For they were come out of Egypt before this charge was given. My Text expressely affirmeth as much, in this phrase, wherein ye came out from Egypt. This was the end why they were enjoyned to eate bitter herbes at the Passeover, to put them in mind of their bitter bondage in Egypt after they were delivered from it. That confession which the Israelites were injoyned to m [...]ke, when they should come into their l [...]nd of rest, tended to this purpose, it was this, A Syrian ready to perish was my father, and he went downe into Egypt, and sojourned there with a few, &c. Deut. 26.5. so that which the Apostle thus presseth up­on the converted Gentiles, Remember that ye were in time passed Gentiles, &c. Eph. 2.11, 12.

Reasons. 1. Gods respect to us, there­by called to mind.1. Remembrance of former miseries, specially when we are delivered out of the same, brings to our mind the presence of God then with us, the eye of his divine Providence on us in that our misery, together with that respect which he had to our cryes and prayers, according to that which he himselfe saith, Exod. 3.7. I have seen, I have seen the affliction of my people which are in Egypt, and have heard their cry, &c.

[Page 20] 2. Gods povver discerned.2. The greater the distresse was, the greater will the power of God appeare to be in delivering us, by calling to mind that di­stresse: as is acknowledged, ( Deut. 6.21.) by them who said, We were Pharaohs bond-men in Egypt, but the Lord brought us out with a mighty hand.

3. Gods pitty amplified.3. This doth much amplifie the pity and compassion of God towards us. Ezekiel doth for this end lay forth the misery wherein the Jewes at first were, by an elegant Parable taken from a child, Ezek 16.2. &c. In the day that thou wast borne, thy navell was not cut; neither wast thou washed in water, to supple thee: thou wast not salted at all, nor swaedled at all. None eye pitied thee, to doe any of these unto thee, &c. Then the Lord to amplifie his com­passion thus proceedeth, When I passed by thee, and saw thee polluted in thine own bloud, I said unto thee, Live, &c.

4. Our hearts more knit to God.4. It uniteth our heart the closer and faster unto God, and stirs us up to love him the more, as the Psalmist who said, I will love thee, O Lord my strength, &c. The sorrowes of hell compassed me about, the snares of death prevented me. In my distresse I called upon the Lord, and cryed unto my God: he heard my voyce, &c. Psal. 18.1, 8. Nothing unites the heart of one to another more then the remembrance of kindnesse in distresse.

5. Our spirits more inlarged to pr [...]ise.5. This inlargeth a mans spirit to more and greater thankful­nesse. Where David cals upon his soule again and again to blesse the Lord, he rendereth this reason thereof, Who forgiveth all thine iniquities, who healeth all thy diseases, who redeemeth thy life from de­struction, &c. Psal. 103.1, 2, 3, 4.

6. We more bound to duty.6. This bindeth a man more firmely to all duty and good obe­dience. Upon consideration of this the Psalmist acknowledging that God had delivered his soule from death, his eyes from teares, and his feet from falling, maketh this inference, I will walke before the Lord in the land of the living. Psal. 116.8, 9.

7. Confidence for future wrought.7. This is an especiall ground of future confidence, as is evi­dent in Davids answer to Saul, which was this, The Lord that delivered me out of the paw of the Lion, and out of the paw of the Beare, He will deliver me out of the hand of this Philistine. 1 Sam. 17.37. To like purpose Saint Paul being delivered out of the mouth of the Lion, that is, Lion-like Nero, thus addeth, And the Lord shall [Page 21] deliver me from every evill worke, &c. 2 Tim. 4.17, 18.

Ʋses. 1. Discommo­dities of for­getting former miseries.I. Surely they who after deliverance forget the misery where­in they were, manifest a very ungratefull and ungracious dispo­sition against God, moving him (as much as in them lyeth) to repent of the good he hath done for them (as it repented him that he set up Saul to be King, 1. Sam. 15.11.) They doe allso take away much from the sweetnesse and the comfort of that deliverance which they might have in their owne soules. For remembrance of a bitter affliction past doth much sweeten a qui­et and peaceable estate. Yea further they deprive themselves of an especiall ground of confidence, which they might have, if a­gaine they fall into any trouble, as hath bin prooved before.

2. Exhortation to thinke on times past.II. Let us therefore be more wise: and among other things that we often meditate on, call to mind such distresses as former­ly we have bin in, and from which thorough Gods providence we have bin delivered: whether they be such as the whole Christian Church have groaned under, or particular Churches, either of our owne or other nations: yea and such allso as we our selves have bin in, or our children, families, friends, or others neere and deare unto us. For private deliverances, particular Dy­aries before mentioned are needfull, and oft reading them will be very usefull. For publike deliverances, it will be time well spent to reade such Ecclesiasticall Histories as set forth the cruell persecutions of the primitive Christians under heathenish Em­perours from the Apostles time till Constantine the great. Read histories of Martyrs And the more inhumane persecutions, under which the professours of the true faith endured much, from the beginning of Anti­christs raigne till these our dayes (I would in these our dayes they were ended.) The latter Beast of Rome was farre more cruell then the former. Among other fierce and fiery persecutions, let them especially be remembred which have bin executed in this our Land, against those who maintained the same faith which we now doe, and for the same resisted unto blood. Their sufferings and our freedome from the same are never to be forgot­ten. We have an excellent helpe for informing our selves in all the sufferings of the Church from the death of Christ till the raigne of the forementioned blessed Queene. The helpe that I [Page 22] meane is that large volume, The booke of martyrs a good help. which we call the booke of Martyrs, entituled Acts and Monuments of matters most speciall and memo­rable happening in the Church, with an universall History of the same. All the dayes of Queene Elizabeth was this Monument of Mar­tyrs in high account. All Churches by authority were injoyned to have it, so as all that would might reade it. There was scarce a Family of note that had it not. It was usuali to spend the long Winter evenings in reading it. By the constancy of Martyre therein set out, people were much encouraged to stand to that faith which was sealed by their blood.

Israelites mise­ries under E­gyptians, and Protestants un­der Papists pa­raleld.For further amplification of this Use, I suppose it now meet to come to that which was before put off to this place, namely to shew distinctly the distresses wherein the children of Israel were under the Egyptian bondage, and therewith to paralell the di­stresses wherein this English Nation was under the forementio­ned antichristian bondage, before the raigne of the foresaid bles­sed Queene Elizabeth: that so the seventeenth of November, the day of our deliv [...]rance may be accounted as memorable a day to us, Exod. 12.18. & 23.15. Abib was the first moneth. Est. 9, 1, 21. Adar the twelfth mo­neth. as the fourteenth day of Abib, the day of Israels deliverance, was to the Israelites, and as the fourteenth and fifteenth day of Adar was to the Iewes in Esthers time, that we may see what just cause we have in relation to the seventeenth of November to say, Remember this day in which ye came out from Egypt.

That which I have in this case to observe shall be reduced to six heads.

Particular grie­vances. 1 Base esteeme.1. That base esteeme which the Egyptians had of the Israe­lites, accounting them no better then Servants and Slaves, dea­ling with them answerably. For they put them to servile tasks, which was to make bricks for their great workes, as treasure Cities, Pithon and Ramases: and they placed over them taske-ma­sters. Exod. 1.11. They fed them allso with the basest meat, as fish, Cucumbers, Melons, Leeks, Onions and Garlick. Numb. 11.5.

A farre baser esteeme have Papists of Protestants, accounting them Hereticks, Schismaticks, despisers of Saints, Sacrilegi­ous, men of no learning nor parts; Yea to their common peo­ple they set them forth to be, ougly and monstrous shapes of men, such as would eat and devour up their owne Mothers, to [Page 23] make the common sort of people the more to detest them.

2. Envy.2. That envy and malice which the Egyptians did bare against the Israelites. For they had a jealous and suspitious conceit that the Israelites might be more in number and mightier in power then they, and that they might joyne with their enemies. This made them envy at Gods blessing in causing the Israelites to multiply, Exod. 1.9, 10.

Is not the envy and malice of Papists against Protestants farre greater? doe they not fret and fume, rage and rave at the in­crease of Protestants? and is not Gods blessing on our Ministery an eye-sore unto them, because so many children, professors of the true Protestant faith are begotten thereby? The many means plotted & contrived by them to hinder or diminish this increase, gives sufficient evidence of that their envy against us.

3. Bad usage.3. That hard usage wherewith the Egyptians handled the Is­raelites. For they did not only put them to servile works, but allso afflicted them with their burdens. They exacted of them more then well they could accomplish, and yet afforded them not meanes to performe the same. Exod. 5.7, 8.

More harshly delt Papists, imposing such variety of unwar­rantable duties and burthensome Ordinances on people, as with the peace of their conscience they could not observe, and yet af­forded them not the light of Gods word to direct them, nor o­ther meanes to help them: but by rigour would enforce the same upon them.

4. Cruelty.4. That savage cruelty which they exercised upon them, not only by keeping them downe with hard labour, but allso by see­king utterly to destroy them: Exod. 1.22. and that by casting their young babes so soon as they were born into the water to drowne them.

Farre greater cruelty have Papists executed on Protestants. That instance of taking a babe that was new-borne, and casting it into the fire, because it was (as they said) an Hereticks brat, is a strong evidence of their more then savage inhumanity. They have spared neither young nor old, male nor female, great nor meane: but sought to destroy all of all ages, sexes, degrees and conditions whatsoever, not forbearing the most exquisite tortures that ever were heard of.

[Page 24] 5. Revenge.5. That unsatiable revenge which the Egyptians shewed against the Israelites. For notwithstanding by many mighty wonders and judgements they were forced to let the Israelites goe out of their coasts, Exod. 14.3. yet they soone repented thereof: for when they were gone out of their Land, Pharoah gathered an huge host to­gether to fetch them back againe.

Thus Papists, though they were forced to let us Protestants have the freedome of our Religion; yet what plots have they contrived? what treasons have they attempted to deprive us of our liberty in Christ?

6. Idolatry.6. That Idolatry whereunto Israel was brought in Egypt. This was the greatest misery of all. Whether the Israelites were forced thereunto by the rigour of the Egyptians, or whether they yeelded thereunto thorow undue feare, or thorow custome of the place, or thorow a naturall pronenesse to idolatry, is not fully ex­pressed. But sure it is that in Egypt they committed whoredomes in their youth. There were their breasts pressed, and there they bruised the teats of their Virginity, Ezek. 23.3. And though the Lord said unto them, Cast ye away every one the abominations of his eyes, and defile not your selves with the idols of Egypt; yet did they not cast away the abominations of their eyes, neither did they forsake the idols of Egypt. Ezek. 20.7, 8.

Papists in this spirituall bondage went beyond all the ido­latrous Jewes that ever were; Hesiod. [...]. yea, and Gentiles too. One of the heathen Poets writing of the generation of gods, hath recko­ned up above thirty thousand of their gods. But Papists farre exceed, both in the number and kind of their idols. For they make all the Angels as gods, yet there are thousand thousands, and ten thousand times ten thousand of them mentioned, Dan. 7.10. And the Apostle declares them to be an innumerable company. Heb. 12.22. Dion. Hist. lib. 53. Bonifacius sum­mus Pontisex [...] in ten plum omni­um Sanctorum convertit▪ Steph. They adde to these all canonized Saints. And whereas the Heathen-Romanes had a [...], wherein they placed all manner of gods, Popish-Romanes in imitation of them have their [...] for Saints. As for the idolatry of Pa­pists, in one thing they goe beyond all Heathens. For they make a creature not only to be a representation of the Deity, but to be indeed a very God, as their Hoste in the Masse. They [Page 25] say that it is the flesh of him that is very God: and that in ea­ting it they eat their Creator. Upon this conceit they adore and performe divine worship unto it.

From this spirituall bondage was this Land delivered as on this day. Thus if this and all the forementioned distresses and slaveries, from which we were delivered on the seventeenth of November, 1558. be duely weighed, we may see just cause to conclude as we began, and say, Remember this day, in which ye came out from Egypt.

The benefits and blessings, which this land received upon the fore-mentioned deliverance from the fore-said Antichristian bondage, under the reigne of Queen Elizabeth of ever blessed me­mory, makes that deliverance much more memorable. Where­fore the heads of those benefits being succinctly and distinctly in the Epitaph engraven upon her tombe at Westminster, I have here set downe word for word that Epitaph▪

Religion to its primitive sincerity restored: Peace throughly setled: Coyne to the true value refined: Rebellion at home ex­tinguished: France, neer ruin'd by intestine mischiefes, relieved: Netherland supported: Spaines Armado vanquished: Ireland with Spaniards expulsion and traitors correction quieted: Both Universities revenewes by a Law of Provision exceedingly aug­mented. Finally, all England enriched, and forty five yeares most prudently governed, Elizabeth, a Queene, a Conqueresse, Triumpher, The most devoted to Piety, and most happy, after seventy yeares of her life, quietly departed.