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of King Pharoah, and all his people, to force them after Ifrael, into the red fea.
The most that we read of Moses,concerning any art in naturall Philosophy, is, that Moses was brought up in all the wisedome of the Ægyptians, and no man thinketh that he got all their wifedome from them: how then did not the wifedome of the Ægyptians, at time serve the Ægypcians themselves; when this was done.
6 Another memorable miracle of this passage was, that before all Israel, had recovered the further shore, the fame palfage was safe to Israel, and pernitious and facall to the Ægyptians which appeared :
I Because God did not let the waters come together, to h hinder the Ægyptians pursuit, but kept them divided, till chey vvere all within the verge of the sea, for this God could have done, as it after follovveth.
2 That to hinder their journey of pursuit, God turned the pillar of Cloud behind Israel, between them and the Ægyptians, so that Ifrael led the vvay by a clear light, the Ægyptians follovved them in the dark.
3. That their chariot vvheels vvere smitten off in the night, so that they drove uneasily.
4 Thac che vvaters came together upon their consultation to return, and drovyned them all, before all the children of Ifrael, had recovered the further shore.
7 The last memorable wonder was the casting up of the bodies of the Egyptians upon the further shore, which Israel had recovered, and whereon they pitched, to make good the word of Moses: you shall see them no more; that is, living to terrifie you, thus Ifrael law what God had done for them; and their eyes, had it delire against their enemies.
All these be things worth remembring.
3 Headdeth another wonderful mercy, in cleaving the earth with rivers: which hath reference as you have heard,
to Numb. 20.11. In which, : It is wonderfull, that God hearing the suurmur of his people for want of water, had not punished
their sin with present death ; but did choose rather to give
2 That he made the rock to yield them water, which did
* That it should have been done so easily, as by a word of Mofes, that it was done so easily, as by twice smiting
4 That those waters did follow the hoast to relieve it all the way of their journey, till they had other supply, as alfo the Manna did, till they came to come in Canaan, so these waters ran into no sea.
s That these rivers dryed up after Israel, and no fhew of any river ever since, where these waters ran in dry places, to shevv vvho ordained that stream, and for whom.
Though God hath had his praise for all the things before, yet they desire,Canticum novum, a new song.
Here, and here it is work for the rector Chori. 2 The motive that induced God to do all this for his peo- i Afirm. ple, expreft in two things : internus motor.
i His defire of the preservation of his lfrael, For he did ride upon his Horses and Chariots of salvatiin. Pharaoh followed Ifrael into the red Sea on horses and in chariots, these were the horses and chariots of destruction, God took off their wheels, and they failed in their speed.
But God went forth with salvation : Israel could not but see in all these wonderfull works of God, that God was for them.
1 In their setting forth, to bring them out of the house of bondage, even through the sea.
2 In the way of their journey, to quench their thirst in the dry and unwatered wilderness.
3 At their journeys end, to open them a passage into the promised land through fordan.
Ifrael is a type of the Catholique Church of God on earch, and their passage from Egypt to Canaan, is a type of our passage from the wombe to heaven, and God is the same, his Church is as dear to him as ever it was, and he hath taken upon him the care of it.
He is called by fob, The preserver of men, especially of his elect.
Here are onely mentioned three of the most eminent wonders of God : there were many more which Duvid repeated; Pfal.105, 106.
All these were the effects of the free favour of God to his people, whereby he got the name of a Saviour. And th: Pfal
mist prayeth. Pl.sc6.4.
Remember me, O Lord, with the favour that thon bearest to thy prople, o visit me with thy saluation.
This was a singular favour, for he faith also, Non fecit taliter, he did not so to any Nation.
That I may see the good of thy chosen, that I may rejoyce in the gladness of thy Nation, that I may glory with thine inheritance
. For this favour of God to his Church is a speciall grace above his univerfi ll protection.
This it is that the Spouse of Christ doth pray for. Set me as Cant.8.6. a seal on thy heart, and as a Signct upon thine urm.
That wish of the Church then was thus, and is now an Artiele of Faith: that prayer was then, and now is our Creed.
But much more evidently hath this eternall love of God to his Church in Christ Jesus Thewed it self: since Christ our Saviour was made manifest in the flesh; and much more hath it extended, and dilated it self, fince he was believed on of the Gentiles, and preached to the world.
For when God once had fitted him with a body,and therewith had given him a heart like ours, and such an arnı as we have, and such hands, it hath been more discerned, how we were set as a seal upon that heart, how we are worne upon that arm, how we are ingraven in the Palms of those bands. For that heart was pierced with a spear, those hands were nailed to the Crosse, and these be the stamps and Characters of his Jove to us
And as the affection of love is noted to be moft vehement in a woman, as David doth imply when he bewailed for death.
Thy love to me was wonderfult, palling the love of women a lo ? Sanır. our Saviour to take upon him this affection in the dearest ten- 25. derness, and most intense measure and degree, is faid to be made of a woman, and she a Virgin.
And that sin might not corrupt this affection, or harden Ca: 4.4. the heart: He was conceive by the Holy Ghost. : The Church doth well to remember this intereit that God gave them in this land, for there out suck they no small advantage.
This calls God che God of Ifrael, and it cals Ifrael Gods peculiar people : this doth spread the wings of this Hen over all her Chickens and gathereth them together under the same, it makes them roome in the bosome of God. *
2 Another motive vvas the oaths of the tribes, even Gods Word: that is, the covenant of God made vvich Abraham and his seed, for so the Psalmist doth exprefse it;
He hath remembred bis Covenant for ever : the word that be pios.8. commanded to a thousand generations.
which Covenant he made with Abraham and his oath unto Isaac.
And confirmed the same unto facuh for a Lam, and to Israel for An everlafting Covenant.
And after having briefly furveyed the story of Israels deliverance and passage, having recapitulated the comming of Israel into Egypt, the plagues of Egypt, there comming out thence yvith the vvealth of Egypt, the pillar of cloud, the pillar of fire, the Quails, the Manna,the vvarer out of the rock,
Virc 42, he gives this reason of a l,ifur ke remembred his holy promise, and Abraham his fervant. ?!!"
Ofthis oath of God, the Authour to the Hebrewr, for when Hcb.6.13. God made a promise to Abraham , because he could swear by no greater, be fwear by himself, saying.
Surely, blessing, I will blessether, and multiplying; I will multiply the in
The reason why God bound himself by oath followeth. wherein God willing more abundantly to shemo unto the heirs of pro- Vafe 15. -mise,the immutability of his connfell confirmed ir by an o.th.
This was a great obligation to bind God to this performance, neither doth it any yvhit abridge his own liberty, but that he remained Liberimum agens ftill , for that he declared therein the constancy of his dec:ee, which was ng tá TW Berlu så θέλεματα ασε. .
2 Because as I have thewed, that and all other Gods promiles have reference to the obedience of the people, so that God might have cancelled this obligation upon their forfeiture thereof by disobedience, if he had pleased, which maketh good che former motive of his own good wil and favour;vvho notwithstanding, their niany provocations and rebellions , yet performed this promise.
2 The motive is negatively set down, For here it is exprest vvhat vvas not the cause of these wonderfull vvater-vvorks, vvas it? vvhich is as much, as it was not because the Lord was displeased at rivers,it w.ls not because his wrath was aguinst the sea.
To part the Sea in two, to divide fordan, to make rivers run a vvhile in full stream to serve his people, was no difpleasure taken at there eleinents.
God never layeth his rod upon those creatures, which he hath ordained for the service of man, but to punish man.
To the creature it is all one to keep the naturall order of creation, or to suffer Inpernaturall alceration, for omnia illi ferviunt, all things do serve him, vvas God angry vvith the earth vvhen he cursed icafter Adams fall, when he drown'd it, after it grevv full of cruelty.
The insensible creatures do the will of him that made them.
It is recorded as a blemish to that mighey King Xerxes, that lihim lib.-. he foolishly overweened his power in such a case.
For being to passe his army over the Hellefpont, where the fea vvas about seven furlongs over, he caused a bridge to be made of floaty vessels to that purpose.
But a great tempeft arising, and breaking his bridge, vvhen he heard thereof, he vvas in such passion at the sea," chat he commanded it to be punished with three hundred stripes: and he cast in fetters into it to take ita prisoner, and caused these vvile vvords to be spoken to it.