Imatges de pÓgina
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place; but God did make a wall of water to stop the decourse of the stream, which was a work against nature : for the other part of the stream ran on, and left the land dry.

2. The second wonder was the means that God used to act complish this great work : for the Priests that did bear the Arke must set the first foot into the River, for God said;

Afsoon as the foals of the feet of the Friests, that bear the Arke of J411.3.13 the Lord, the Lord of all the Earth, shall rest in the waters of JorJan, the waters of Jordan shall be cut off, óc.

Here was the Arke, the Sacrament visible of Gods invisible presence, and the Priests of the Lord bearing it : they had the warrant of Gods Word to attempt this paffage, and they did not so much as wet their feet in that river ; no sooner did the soals of their feet touch the water, but they fled from the Lord, not from the Priests; yet from the Priests as the Lords instruments,not that any vertue or efficacie was in the feet of the Priests, the vertue was in the Sacrament of Gods presence, the Ark which they carried upon their shoulders : neither was the vertue of that wonder in the Saerament efficiently and primarily, but mediately and instrumentally.

It was the work of the Lordof all the Earth, whoíc Sacrament was the Arke, whose servants the Priests.

3. A third wonder was the faith of the Priests that did bear the Arke, who could believe a thing in nature so impoflible, in reason so improbable, that they durft attempt it both in regard of their own persons, but especially of the Ark of God vvhich they did bear.

Moses vvanted faith in a lesse matter, vvhen God bade him onely speak to the Rock, he smore it tyvice, once in vain co punish his unbelief, once vvith succese to fulfill Gods promise.

Yet the Priests believed faithfully, and obeyed vvvillingly, and did not debate the matter anxiously, or go on timerouIly.

A fourth wonder was in the time, for it was in the time of the harvest when Jordan overfloweth all the banks, when there


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was a great deal more river then channel, and the more water,
the more wonder:

5 We may adde here to a fifch, that when all the were paft over, Joshua did command twelve men out of every

Tribe a man, to return back again into the midst of the Chan-
nel, and they were not priests, but lay-men, and they were not
to follow the Ark, but to goe before it, and from thence, they
must every man bring upon his shoulder a stone , and those
were set up in Gilgall for a monument of this passage, for the
memoriali thereof to their children

6 The last wonder was, that when the twelve men return-
ed from the midst of the channell of fordan, to che land
which was for them to dwell in. The Priests following them
with the Arke of God, the foals of their feet were no sooner
lifted upon the dry land, but

The waters of Jordan returned to their place, and flowed over all

his banks as they did before. But he names river in my Text, so;
Further, this mention of the Rivers is yet referred to a former
story, wherein God declared his power in the Rivers of the
Egyptians, and that not improperly, because thenthe people

were in the house of bondage, and the first Plague which God Exod.7.20. put upon the Egyptians was this, All the waters were turned in

to blond, the fish died, and the Waters stanke.

It may also renew the memory of tvvo more passages over 2 Ki .2.8. fordan, one of Eliah, who took his mantle and wrapped it toge

ther, and smote the waters, and they were divided hither and thither, Virse 14. so that they two went over on dry land. Another of Elisa,who took

up the mantle of Eliuk, and stood by the River of Jordan, and said,
where is the Lord God of Eliah, and (mate the water , and it parted
bither and thither, and Elisa past over.

2 In the next place, he remembreth the Sea , meaning the

Red Sea, and Gods riding through it, and conduding his ?/Ex0.14 16. raėl through the midst of it, the storie of ic is recorded by


And there are many vvonders in it. 5
1 The danger that Israel vvas in , the Egyptians behind


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them vvith povver and sury to destroy them, the Sea before them to svvallovv them, God opened them a passage through the Sea to save them for the over-taking of their enemies, and to lead them to the next shoar, a wonderfull helpe in extremity of danger.

2 Another vvonder, that God rather used Mofes and liis Ex9.14.16 rod, then bis ovvn vvord, in the parting of the waters of the Sea : for using the Ministry and service of men, in his great and extraordinary operations, he doth honour to men therein, as he said to Joshua. This day will I begin to magnifie thee in the light of all Israel,

Joll.37. that they may know that as I was with Mofes, so I will be with thee. So the Psalmist faith,

Pf.17.30. Thon leadest thy people like sheep by the hand of Moses and Aaron: It is wel observed of Master Calvine, Ministros fimul commendat,quibus tam honorificum munus deus injunxit. So in the Gospel,Christ hath honored his Ministers,towhom he hath committed the office of the ministry of reconciliacion : teaching by them, baptizing by them, binding and loosning by them, for though he do all these things himself, as he faith, Sine me nihil poteftis facere, without me you can do nothing, yet he will do nothing ordinarily in these things without us, because this is his Ordinance, and the established constitution in his Church.

3 As he used the ministry of Mules in this great work of di- Ex 84.21 viding the sea, so did he also use the service of an East-wind all the night, to drive back the vvaters, that dry land might aprear.

This abared nothing of the honour of God, that he ufed the service of his creatures, neither can this separation of the waters be, therefore ascribed to fome naturall causes, seeing this wind was miraculously sent of God to this purpose:

Some enemies of God have flandred this miracle, andsaid, that the passage of Israel was but an advantage taken of an extraordinary neap tide, which turns the truth into a lye, for





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it is here added, that the vvaters vvere a vvall on both sides of them.

The work it self of dividing the fea, that was the greatest, what is the rod of Moses, or the force of an east wind to part the waters in two, and to cut out a lane of dry land, in the midst of the sea for such an armie to passe through on foot, to make che waters a Auent and liquid element to stand on both sides, as a wall and fence to their passage.

Yet I must tell you that many learned have believed and written, that the waters of the sea were divided in twelve pla

and twelve lanes, cut out, for the twelve tribes to passe over every of the tribes a part, and by himself.

And this was the tradition of the Hebrews: as St. Origen,

upon this place affirmeth.

Audivi à majoribus traditum quod in ifta digreffione maris, fingulis quibusq; tribubus filiorum Ifr. fingula aquarum divi

fiones facta sunt, & propria unicuiq; tribui in mari aperta fit via. P. 136,13 And for proof, he alledgeth the words of the Pfalme. He

divided the red sea into parts, it is rendered in divisions, implying more than one division.

I say with St. Origen. Hec à majoribus obfervata in Scripturis divinis religiofum credidi non tacere.

But though this do much advance the glory of Gods powér, yer because it is not recorded in this story of the passage, 'We need not admit it, and against it I finde, that the place alledged will not carry it through, For the same word which is used to expresse the division of the waters in this story, is used by Moses, in the story of Abraham:

Who by the comandement of God, took a young heifer a fheegoat, u ruum, a turtle dove, and a young pigeon, an divided them in the midst, and layed each piece, one against another.

Here was a division made but into two parts, onely, yet it is said after that, behold, a smoaking furnace, and a lamp of fire past between those pieces: the word is the same 1157, yet the division was but into two, no doubt, that story would not have concealed so great an addition to the wonder, so much ferning to set forth the glory of God.


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The Lord fufficiently sitewed his Church that all things serve him, and they had as good cause as those in the Gospel to have said: who is this, that both winds and sea obey him?

5 Another wonder was the hand of God, drawing the Egyptians, Pharoah and his hoast after Israel, into the, sea for God hath taken ic upon himself, that this was his own doing.

And I, behold I, will harden the hearts of the Ægyptians, and Ex !4.17. they fall follow them, and I will get me honour upon Pharoah, and upon all his hoaft, upon his chariots, and upon his horsemen.

And the Ägyptians shall know that I am the Lord.
They, no doubt, had their own ends in this for as St. fames

Every man is tempted, when he is drawn away of his own luft, Jam 8.14. and entised. They had their own motives to draw them into this mischief.

1 Their desire to recover the Israel to their service, whom chey held so long vassals to them.

2 They had also a desire to recover from them the wealth of Ægypt, which they had improvidently parted with to the Isram elites.

3 Their desire of revenge to punish this flight, and this robbery of the Ægyptians.

4 Their error who thought they might paffe as safely after Ifrael, as Israel went before, as Josephus speaks for them

These motives grew within themselves, and they were their own lusts.

But God gave them over to these lusts and desires, of purpose to punish their cruelty to his people, and to make his name glorious in the deliverance of his Church, and in the conqueft of the enemies thereof.

It is revenge enough in God upon mar, to leave him to his own ways, for they lead him to destruction.

Some heathen writers have charged all this wonder of the escape of Israel, and of the passage through the sea upon Moses, who by art Magick, they say did all this.. But could he by that art work upon the affections, and wils



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