Imatges de pÓgina
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15; I hou didst walk through the sea, with thine horses Hab.3.17. throughthe heap of great wuters.

Here words do end the section, which conteineth a

thankfull commemoration of Gods former mercies to
his people.

De Verborum interpretatione.
It feemeth tome cleer against all question, that this text
hath reference to the wonderfull paffage of Israel through the
red fea, of which mention is made before, Verse 8.

Was thy wrath against the sea, that thou didst ride upon thy horfes, and chariots of thy salvation.

The words expresse that miracle very fully and fitly, for where it is said. Thou didft walk through the sea: this hath reference to that which we read concerning this passage over

the red sea: Exodus 14. In which this is memorable, that God I went before the people of Israel, on the shoare, but it is faid,

when God gave Moses direction to lift up his rod, and stretch m! forth his hand over the sea to divide ic, Moses having so

done. The Angel of God tohich weni before the camp of Israel, re- 19. og en moved, and went behind it, and the pillar of cloud went from before their face, and stood behind them.

And it camébetween the camp of the Egyptians, und the camp of & Ifrael, and it was a closed of darknesle to them: je to the Egyptians, 3 And it gave light by night to these, that is, to Ifrael, so that she one came not neer the other all night.

This story Theweth how God did walk through the fea, even between the two camps.

The power of Gods worů went before them, the presence of his Angel went behind them, God himself carried the dark lanthorn, which kept all light from the Egyptians, and shewed a cleer light to Ifrael.

The horses of God here mentioned are the emblems of strength, courage and speed. For thus was Ifracl relieved through the heap of the great waters, that is, on the way made through the sea, which was gathered in heapsi on both fides.



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Co the words are plain and easie.
The summe of them is a repetition of that great-wonder of
the conduct of Israel; per mare, through the sea, of which I
have formerly spoken at large, and now remaineth that we
search the reason why, this one speciall miracle is here again

repeated. That is,
Real.1. Because this was the greatest miracle of power and mercy,

which made the name of God glorious amongst all nations,
and the fame whereof was furthest spread abroad in the world,
for never was the like heard of before or lince.

Yer I will not conceal from you, that Josephus writing this
story of the division of the sea for the passage of Israel, to give

itthe more credite. Ne quis discredat verbo miraculi: doth reAn'iquit.z port a like wonder, that God intending by Alexander the

Grear, to destroy the Persian Kingdom, did open the like pal-
sage through the Pamphitian sea to Alexander and his army,
he addeth, Id quod omnes teftantur, that which all do witnels;
who wrote the story of Alexanders conquests.

Quintus Curtius, who writech of purpose the life and acts,
and death of Alexander, faith no more of it but this, Mareno-
vum itur in Pamphiliam aperuerat: which being ascribed to
Alexander himself, doth declare it no miraculous passage.

But Strabo cleereth it thus, that this sea was no other, then such as we have within our own land, which we call Washes, wherein the sea forsaketh the lands at an ebbe, and leaveth them bare and passable, on foot or horse-back, and he faith, that Alexander passed his army through these washes, but being belated, the waters returned upon them before they could recover the shoare of Pamphilia,ut toto die įtur faceret in mare umbilico tenus.

Therefore Jofephus was ill advised to parallel chis passage with the Israel passage through the red sea, seeing there were so many disparisons, and whereas he seemed to labour to give credit to Moses his history, by this unlike example, he rather blemished the glory of this superadmirable miracle, of

There is not any of the great wonders, that God wrought for Israel, so often remembred in Scripture as this is and where



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the Spirit of God so often fixeth our eyes and thoughts : wee
shall do evill co take them of.

Mofes biddeth Ifrael remember this miracle of their paf- D.ur.11:4
sage, Vhat God did to the army of Ægypt, unto their horses, and
their chariots, how hee made the water of the Rea Sea to over-flow

Rahab could tell the Spies, we have heard how the Lord dryed Jul.2.11. up the water of the Red Sea for you. Alloon as we heard, our hearts 1 2. did mclt, neither did there remain any courage in any man because of you.

Thy way is in the Sea, and thy path in the great waters, and thy PC.77.19. footsteps are not seen. Thon leddeft thy people like a flock, by the hand of Moses and

Versezo. Aaron.

Therefore, it is a fabulous relation of Paulus Orofius , 'who reporteth it as an addition to this wonder, that the trace of the Chariot wheels, was in his days to be seen on the sands of the Red Sea at every ebbę : and that if they were defaced, yet they renewed again. But David faith, that the footsteps of this pafsage were not seen : and we need not add any thing to the miracles of God to make them more miraculous.

David, again, remembreth it, saying;

He divided the Sea, and caused them to passe thorough : and hee Pfül.78.13 made the waters to ftand on an heap. The Sea over-whelmed their e- 53. nemies.

He rebuked the Red Sea also, and it was dryed up, so he led them PC.106.9. thorough the depths, as through a wilderness.

The waterscovered their enemies, so that there was not one of th.m 11.
left. I.
when Ifrael came out of Agypt, &c.

The Sea saw that and fled.
what ailed thee, ô Sea, that thou fleddeft !
He divided the Red Sea into parts.

Ps. 136.13,
He overthrew Pharaoh and bis hoaft in the Red Sea.
Ari not thou it, that hath dryed up the Sea, the waters of the

great deep , i that hath made the depths of the Sea a way for the ranfo-,
med tapafsover?)




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Many more are the mentions of this miracle in the book

of God, and here we finde it in this Pfalme doubly repeated. Dact. Which teacheth us that Gods extraordinary mercies must be often remembred.

For we mustconsider our God two wayes. I Quà Deus, as God, and so he is to be worshipped, cultu latria

propter Deum, for his own fake, though we could live

without him. Though he do hide his face from us, and heap Job 7.20. up his judgments on us, as fob faith, though he maketh us, as bis

mark to Shoot at, though all his arrows do stick fast in us.

2 Quà benefactor, as a benefa&or, and that also two ways.

i Propter opus providentia , for his work of providence, whereby he is to us a gracious God and merciful father, taking his Church to himself, and gathering it under his wings, shielding it against the Sun by day, and against the Moon by night.

2 Propter opera privilegiata , for his priviledged works, especially favours of mercie, quando non facit taliter

. For the first, all our life, especially the Sabbath, is designed to the worshipand service of God for the fame: the fecond of his extraordinary works, doth exact of us fingular commemoration by themselves, and therefore Abulenfis faith;

Omnia festa que Deus inftituit observanda à Judais fiebant, ad recordationem beneficiorum ejus.

Now the school faith well, that latria is not totaliter determinata, to these or these times or ceremonies, or occasions, but that we may worship God alwayes quà Deus, as God; upon 1peciall occasions quà Benefactor, as Benefactor.

And so the Jews kept the memoriall of their deliverance from Egypt in their anniversary celebration of the Passeover, and of their dwelling in tents, in the feast of Tabernacles. And of their deliverance from Haman in their feast of Purim.

And the Germane Protestants do keep a Christian Jubilee every so year, for their deliverance from the darknesle of Popery, and their ejection of the Pope.

Wherein our Church as much beholding to God for the fame benefic as they, doth.come fhort of them in matter of thankfulnesse to God for the expulsion of that man of fin

from us.


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We have three Commemoracions enjoyned us by high authority, the one is ortus aufpicia, fo of all, it was called the initium regni, the beginning of the reigne of our Sovereign, whom God sent to settle the religion and peace with his glorious predeceffour Queen Elizabeth had so happily and so valiantly brought in and mainteined, during her whole reign, and by the providence of God, we enjoy it to this day.

Another is the remembrance of his Majesties deliverance from the treason of the Gowries in Scotland, before his reign here, as it were his reserving of him for us.

The third is the commemoration of the admirable goodnesse of our land, in che bloudy treason of the Papists, the mortall enemies of our religion and peace in their powderplot.

But this often remembrance of the mercy of God to Israel, in the red fea upbraids our forgetfulnesse of that 88 sea mercy,

which God thewed co oor land in our deliverance from the Spanijh intended. invasion, in the times of hoftility between Spain and England, and though the establifhed peace between these two Kingdomes have laid aside open wars, yet let God be no loser in the glory due to his name for that deli

I will adde another reason, why this passage of Israel Reaf.2. through the red sea, isso oft remembred in Scripcure, twice. in this Pfalme of Habakkuk, which I gather from the Apostle St. Paul

Moreover, Brethren, I wonld not have you ignorant, how that iCor.I.),1 all our Fathers were under the cloud, and all passed through the sea.

And were all baptized unto Moses in the sea, and in the clond. Ver.z.

For this was memorable not onely in the history of the
thing done, but in the mystery allo of the signification

You see by this Apostle that this is a memorable thing and
he would not have us ignorant of it,& if we know it, he would
not have us forget it, there is continual use ofit in the Church;
even so long as baptisme continueth therein.
For that is the scope of the Apostle in the beginning of



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