Twenty-One Sermons on Amos 1, Sermon 15

Twenty-One Sermons on Amos 1 · Sermon 15

p. 241THE XV. LECTVRE.

AMOS 2.10.

Alſo I brought you vp from the land of Egypt, and led you fortie yeares through the wilderneſſe, to poſſeſſe the land of the Amorite.

IN this tenth verſe are recounted two other benefits, which Almighty God was pleaſed to beſtow vponupon his people, the people of Iſrael. One was, Their deliuerance from Aegypt. The other, Their protection and preſeruation in the wildernes.

Their deliuerance from Egypt is ſet downe, in the firſt clauſe; Alſo I brought you vp from the land of Egypt.

Their protection and preſeruation in the wilderneſſe, in the next: And led you forty yeares through the wilderneſſe.

The end of both followeth in the end of the verſe: To poſſeſſe the land of the Amorite.

They were deliuered from Egypt, and were for forty yeares protected in the wilderneſſe, that at length, and in their appointed time, they might poſſeſſe the land of the Amorites.

We are to begin with their deliuerance from Egypt. Its in the firſt clauſe of the verſe: Alſo I brought you vp from the land of Egypt.

This deliuerance of theirs out of Egypt was before the Amorites were deſtroyed, and yet the deſtruction of the Amorites is ſpecified in the former verſe. Why is the order of Gods benefits ſo inverted? Why is the benefit, that p. 242was firſt collated vponupon Iſrael, ſpoken of in the ſecond place?

Some thinke it was aduiſedly and of purpoſe done, to preoccupate and preuent an obiection, which otherwiſe Iſrael might hauehave made. In the former verſe, ver. 9. it is ſaid, that the Amorites were deſtroyed, root and fruit, vtterly deſtroyed before Iſrael. Now that Iſrael ſhould not boaſt of that ouerthrow, or aſcribe it to the proweſſe and valour of their anceſtors, their deliuerance out of Egypt is nex ſet downe, in this 10. verſe, to put them in minde of the miſerable eſtate and condition, wherein their forefathers liued in Egypt: to this ſenſe: Thinke yee, O yee children of Iſrael, that the Amorites were deſtroyed by the proweſſe and valour of your fore-fathers? Thinke it not. Remember Egypt. Remember how there they groaned vnderunder the heauy yoke of oppreſſion, and were not able to helpe themſelues, and muſt of neceſſitie hauehave periſhed, had not the Lord with his ſtretched-forth arme deliuered them.

Others are of opinion, that this deliuerance of Iſrael out of Egypt, is in the ſecond place, and after the deſtruction of the Amorites, ſet downe, onelyonly by a cuſtome of the Scripture.

Of this opinion I finde S. Hierome to be. His rule is: The Scripture in ſetting forth the praiſes of God, doth not alwayes obſerue the order of the Hiſtorie: but it often comes to paſſe, Ʋt quae prima facta ſunt, extrema dicantur, & quae noviſſima, referantur ad prima: Things firſt done are laſt ſpoken of, and things laſt done are firſt recited. This he will hauehave vsus to learne out of two Pſalmes, the 78. and 105. in which ſignorum potentia, non ordo deſcribitur, the power of Gods wonderfull workes, and not their order is deſcribed: and out of two other Pſalmes, the 3. and 52. Vbi, quae priùs facta ſunt, narrantur extrema, & quae extrema, referuntur in principio: What is firſt done is laſt ſpoken of, and what is laſt done is firſt mentioned. The third Pſalme was compoſed by Dauid, when he fled from p. 243Abſalom, his ſonne: the 52. when Doeg the Edomite came vntounto Saul, and told him, that Dauid was come to the houſe of Abimelech. That of Abſalom is regiſtred, 2. Sam. 15.14. This of Doeg, 1. Sam. 22.9. The relation of Doeg is firſt chronicled, and long after that, Dauids flight from Abſalom: & yet Dauids flight frō Abſalom is firſt mentioned in the Book of the Pſalmes, and long after that, the relation of Doeg vntounto Saul. The order of the Hiſtorie is not obſerued.

Nor is it obſerued in this our text. The order of the Hiſtorie is: firſt God brought the children of Iſrael out of Egypt, Exod. 12.51. He made them to paſſe through the middeſt of the red Sea, as vponupon dry land, Exod. 14.22. And when they had finiſhed their two and forty iourneyes, through diuers wilderneſſes, then gaue he them victorie ouer Sihon King of the Amorites, Num. 21.24. The Amorites were laſt of all deſtroyed, and yet are they here firſt mentioned. Non eſt obſeruatus ordo, ſaith Mercer; the order of the Hiſtorie is not obſerued. Ribera alſo notes it. Mathurinus Quadratus here frames a rule, like to that of S^t. Hierome, Scriptura in recenſendis Dei beneficijs curioſe non ſeruat ordinem. The Scripture in rehearſing Gods benefits doth not curiouſly keepe the order, but oftentimes it falls out by a figure, which the Greekes doe call foreign, that what was first done, is laſt of all rehearſed; and what was laſt done is firſt of all recited. From hence we may deduce this concluſion: Though it be our dutie carefully to remember the manifold bleſſings and benefits, which God in mercy from time to time hath beſtowed vponupon vsus; yet is it not neceſſarie, that we euer curiouſly obſerue their order, and the time when they were beſtowed.

You ſee the cuſtome of Scripture is our warrant, to ſpeake of that firſt, which was laſt done for vsus; and of that laſt, which we firſt receiued. But, first or laſt, we muſt remember all.

Hereto belongeth holy Dauids admonition, Pſal. 103.2. which he there propoſeth vnderunder the forme of an exhortation. p. 244He exhorteth himſelfe to bleſſe the Lord: Bleſſe the Lord, ô my ſoule, and forget not all his benefits. Forget not all his benefits! Nay: Forget not any of his benefits. So much the Hebrew phraſe intendeth. Bleſſe the Lord, ô my ſoule, and forget not any of his benefits. A neceſſarie admonition. We forget nothing ſooner then a benefit, whether we receiue it from God or man. But iniuriarum tenaciſſima est memoria; our memorie for iniuries, is very tenacious; its a hold-faſt. Let an iniurie be done vsus, we will not forget it. Yea let one of vsus beſtow vponupon another any benefit, be it neuer ſo litle, the knowledg whereof ſhould not be imparted from the right hand to the left, as our Sauiour Chriſt ſpeaketh in his Sermon vponupon the Mount, Matth. 6.3. how long, how long will we reteine the memorie of it? Our nature! its corrupt. Our diſpoſition! its peruerſe. Who ſeeth not, what neede there is, that we exerciſe our ſelues in reteyning the memorie of Gods benefits? Wherefore let eueryevery one of vsus ſtirre vp himſelfe to ſo holy an exerciſe, as Dauid did himſelfe: Let vsus daily ſing vntounto our ſoules: Bleſſe the Lord, ô my ſoule, and forget not all his benefits. Forget not All! Nay; Forget not any of his benefits. Remember them all, either firſt, or laſt.

Now from the non-obſeruance of the order of the Hiſtorie in this enumeration of Gods benefits vponupon Iſrael, we are particularly to ſpeake of the benefit mentioned in the ſecond place. It is their deliuerance out of Egypt. The words are, Alſo I brought you vp from the land of Egypt.

I] Iehovah. It is his name, ver. 6. & 11. I] Iehovah, the onelyonly true, euerlaſting and Almighty God; I, a Trinitie in Vnitie, and the Vnitie in Trinitie; Father, Sonne, and Holy Ghoſt; I, who deſtroyed the Amorites before you and for your ſakes; I alſo brought you vp from the land of Egypt.

I brought you vp.

It well expreſſeth the originall, which word for word is, aſcendere vos feci, I made you to aſcend. Nam ex Aegypto p. 245aſcenditur Iudaeam verſus, ſayth Druſius: from Egypt to Iudaea you muſt aſcend: and it is a tradition of the Hebrews, Iudaea eſt altior Egypto: Iudaea ſtands higher then Egypt. Its affirmed, Deut. 10.22. Its there ſayd, that Iacob with threeſcore and ten perſons went downe into Egypt. Iacob with his familie went from Canaan, from Iudaea; and went d…ne into Egypt. Canaan therefore and Iudaea ſtood higher then Egypt. I brought you vp [or, I made you to aſcend] from the land of Egypt.

From the land of Egypt.

aaMaginus in deſcrip. Aegypti pag. 203. aEgypt is a moſt noble region, and famous, much ſpoken of by writers, ſacred and prophane.

Some would hauehave it to be one of the parts of the world, a diuerſe part from Aſia and Africa; and to be betweene them both.

Others ſuppoſing the riuer Nilus, the great riuer of Egypt, to be the fitteſt bound to part Aſia from Africa, doe make Egypt to pertake of both, Aſia and Africa. One part of Egypt they place in Aſia, the other in Africa.

The Ieſuite Lorinus, Comment. in Act. Apoſt. cap. 2. 10. makes it a part of Aſia Maior. He ſayth it is a well knowne region of Aſia the greater neere vntounto Africa.

ButbbLib. 4. Geogr. cap. 5. Tab. 3. Aphricae pag. 98. Ptolomee, and the greateſt part of Geographers, and other writers, holding the gulfe of Arabia, or the Red Sea, to be the fitteſt bound to ſever Aſia from Africa, hauehave placed Egypt in Africa. This is the moſt receiued opinion, and worthieſt to be embraced. The land of Egypt is in Africa, and is by anccGeorg. Abbot the deſcription of the world. I. 4. b. Iſthmos, or a narrow ſtreit of ground, ioyned to the Holy land. It was of old a land very fruitfull, as fruitfull, as any almoſt in the world: though in theſe dayes it doth not anſwere to the fertilitie of former times.

From the land of Egypt] The Hebrew cals it the land of Mizraim. Its ſo called in my text, and elſe-where generally in the holy Scriptures: and hath its name from Mitzraim, one of the ſonnes of Ham: of whom we read, Gen. 10.6. He firſt inhabited that part of Africa, which was afterward called Egypt.

p. 246When it firſt began to be called Egypt, its not eaſily defined. Some ſay, it was firſt called Egypt in Moſes his time: when Rameſſes ſurnamed Egyptus, ſonne of Belus, and brother of Danaus, was King of the land. Rameſſes, otherwiſe called Aegyptus, began his raigne in the 29 yeare from the going of Iſrael out of Egypt. Of this opinion isddAd annum Mundi 2482. Funccius in his Chronologie.

S.eeWillet vponupon Gen. c 10. p. 120 Per…t. in Gen. Tom. 2. lib 15. Diſp. 1. p. 412.Gen 10 Auguſtine lib. 18. de civ. Dei. cap. 11. followingffAd annum Mundi 3720. Euſebius in his Chronicle, ſayth, this happened in Ioſuahs time, more then eight hundred yeares after the floud.

According to the computation of Manethon an Egyptian Chronographer, cited by Ioſephus in hisggPag. 451. b firſt book againſt Apion. It was three hundred ninetie and three yeares after Moſes leading Iſrael out of Egypt.

Whenſoeuer it was firſt called Egypt, its not much materiall. Were it firſt ſo called in Moſes his time, or after, in Ioſuahs time; or yet after 393. yeares from Iſraels going vp from thence, it was many a yeare ſo called before our Prophet Amos wrote this his Prophecie. And yet our Prophet here retaineth the old Hebrew name Mizraim. Alſo I brought you vp foreign from the land of Mizraim, it is in our Language, from the land of Egypt.

But what benefit was it for Iſrael to be brought vp from the land of Egypt? Had they not there a ſweete habitation? Were they not planted in the beſt of the land? in the land ofhhGen. 47.11.Gen 47:11 Rameſſes, in the land ofiiVerſ. 6. Goſhen?

It may not be denyed, but that Egypt of it ſelfe was a very goodly, fruitfull, and commodious countrey: yet was it very beneficiall to the Iſraelites, that they were thence deliuered: and that in two reſpects: one was, becauſe the people of the land were ſuperſtitious. the other, becauſe they were full of crueltie.

Firſt, the Egyptians were a ſuperſtitious people. They had as the Greeks, and Romans had, their Gods maiorum gentium, and their Gods minorum gentium. Gods of greater authoritie, and Gods of leſſe. They had for their Gods manie a beaſt. Athenagoras a Chriſtian Philoſopher, in his embaſſage p. 247or apologie for the Chriſtians to the Emperours Antoninus and Commodus, witneſſeth, that they beſtowed diuine honors vponupon Cats, and Crocodils, and Serpents, and Aſpes, and Dogs.

Arnobius in his firſt Booke againſt the Gentiles, ſayth; they built ſtately Temples felibus, ſcarabaeis, & buculis, to Cats, to Beetles, to Heyfers.

Caſſiodore in his tripartite hiſtorie lib. 9. cap. 27. tels of the Image of an Ape, which they adored: and cap. 28. hee ſayth, that a neſt of Rats was their God.

Many otherkkAccipitres Noctuas Hircos, Aſinos Hieronym. in Eſai 11. Tom. 5. p. 51. a Cironius Hieron. in Ioel. 3. Tom. 6 pag. 67. d.Isa 11Joel 3 beaſts did they adore. Here their ſuperſtition reſted not: it proceeded to the plants of the earth, to baſe plants; to leekes, and onyons. Leekes and onyons were to them for Gods.

Porrum & llHieron. in Eſai 46. Tom. 5. pag. 172. aIsa 46caepe nefas violare—Iuvenal. Sat. 15. could note it. O, it was a wicked and deteſtable act, to doe any hurt to a leeke or onyon. At ſuch their ridiculous ſuperſtition he by and by ſcoffeth, O ſanctas gentes, quibus haec naſcantur in hortis Numina?

Surely, they are holy Nations, that hauehave ſuch Gods growing in their gardens. Mad Egypt. So the Poet ſtiles it in the beginning of his Satyre. And could it be leſſe then mad, when it was beſotted and bewitched with ſuch foule and monſtrous adoration?

Well might Minutius Felix in his Octavius call thoſe Gods of the Egyptians, non numina, ſed portenta Gods they were not, they were monſters. Well mightmmGeverharl Elmenhorſt. com. ad Minutium Felicem. pag. 41. Salisberienſis in his firſt Booke de nugis cvrial. cap. 10. call Egypt, Matrem ſuperſtitionis, the mother of ſuperſtition. For, asnnTom. 5. pag. 170. c. S. Hierome in his Comment. vponupon Eſay 45. witneſſeth: Neuer was there any Nation ſo giuen to Idolatrie, or worſhipped ſuch a number of monſters, as Egypt did.

This notorious ſuperſtition and Idolatrie of the Egyptians, ſo much ſpoken of by Chriſtian writers and others, is alſo in the ſacred volumes of Holy writ cenſured and controlled. In Exod. 12.12. the meanacing of the Lord is againſt them: Againſt all the Gods of Egypt I will execute iudgment, p. 248I the Lord. The gods of Egypt, that is, the Images, and the Idoles which the Egyptians adored and worſhipped. Concerning whichooDe quadraginta duabus manſionibus Manſ. 2 Tom. 3. pag. 42. S. Hierome in an Epiſtle of his to Fabiola, reporteth out of the Hebrew writers, that in very ſame night the Children of Iſrael departed out of Egypt, all the Temples of Egypt were ouerthrowne, ſiue terrae motu, ſiue iactu fulminum; either with earth quakes, or thunderbolts. Theſe Hebrew writers ſay further, eâdem nocte lignea idola putrefacta fuiſſe, metallica reſoluta & fuſa, lapidea comminuta: that in the ſame night all the wooden Images were rotten, all the mettall Images were diſſolued and moulten, all the ſtone Images were broken. If ſo it were, it was doubtleſſe a great worke, a great iudgement of God vponupon thoſe Egyptian monſters.

In Eſay 19.1. their confuſion is againe foretold. Behold, ſaith the Prophet, the Lord rideth vponupon a ſwift cloud, and ſhall come into Egypt, and the Idoles of Egypt ſhall moue at his preſence, and the heart of Egypt ſhall melt in the midſt of it. Where the Idoles of Egypt are the heart of Egypt. They are called the heart of Egypt; becauſe the heart of the Egyptians did wholy depend vponupon them, for reliefe and ſuccour. The Lord rideth vponupon a ſwift cloud and ſhall come into Egypt: and the Idoles of Egypt ſhall moue at his preſence, and the heart of Egypt ſhall melt in the midſt of it. The Idols of Egypt ſhall moue and melt at the preſence of the Lord.

In Ierem. 43.13. their deſolation is likewiſe denounced. There the Lord threatneth to ſend Nabuchadnezzar, the K. of Babylon, his ſeruant into Egypt. What ſhall he doe there? He ſhall breake the Images of Bethſhemeſh, that is in the land of Egypt, and the houſes of the Gods of the Egyptians ſhall be burnt with fire.

Thus you ſee it confirmed not onelyonly by Chriſtian writers, and others, but alſo, by the ſacred volumes of holy Scripture; that the Egyptians were a ſuperſtitious and an Idolatrous people.

Superſtitious were they, and Idolatrous? Happie then waſt thou, O Iſraell, that the Lord brought thee vp from the p. 249land of Egypt. Liue in Egypt thou couldſt not with a good conſcience, nor would the Egyptians willingly ſuffer thee to worſhip God, otherwiſe then themſelues did. To hauehave worſhipped as they did, muſt needs hauehave beene a Hell vntounto thy ſoule: and to hauehave done otherwiſe, muſt needs hauehave brought certaine daunger to thine outward eſtate. Acknowledge it therefore for a great benefit and bleſſing of God vponupon thee, that he brought thee vp from the land of Egypt.

God in reckoning vp this fauour of his, his bringing vp Iſrael out of the land of Egypt, teacheth vsus, what an intollerable thing it is, to liue among Idolaters; and what a ſpeciall fauour it is, to be deliuered from amongſt them. And this ſhould ſtir vsus vp to a thankfull recognition of Gods goodneſſe towards vsus, who hath deliuered the Church, wherein we liue, from the Babyloniſh and Romiſh Idolatrie; wherein our aunceſtors were nuſ-led and trained vp, to worſhip and adore, not the true and liuing God, but Angels and Saints, damned …les it may be; ſilver and gold; ſtocks and ſtones; Images and Idoles; and what not?

From ſuch groſſe and palpable Idolatry we are by Gods goodneſſe deliuered: and now doe (as a long time we hauehave done) enioy the bright Sunne-ſhine of thepp1. Tim. 1 11.1 Tim 1:11 glorious Goſpell of the bleſſed God, our Lord and Sauiour Ieſus Chriſt. Being now deliuered from theqqColoſ. 1.13.Col 1:13 power of darkneſſe, vnderunder Antichriſt, and tranſlated into the light of Chriſts Goſpell, Let it be our daily care (for it is our dutie) to walke worthy the light,hhEpheſ. 5.8.Eph 5:8 as children of light; to walke in truth, Ep. 3. Ioh. ver. 3. to walke in louelove, Coloſ. 5.2. to walke in newneſſe of life, Rom. 6.4. to walke, not after the fleſh, but after the ſpirit. Rom. 8.1. If we walke after the fleſh, we ſhall mind the things of the fleſh; we ſhall be carnally minded, and our end ſhall be death; but if we walke after the ſpirit, we ſhall mind the things of the ſpirit, we ſhall be ſpiritually minded, and our end ſhall be life and peace.

The choiſe is not difficult. Life is better then death. If you chuſe life, you muſt abandon and forſake theiiGal. 5.19.Gal 5:19 workes p. 250of the fleſh, which cauſe death. Adulterie, fornication, vncleanneſſe, laſciuiouſneſſe, kkVerſ. 20.hatred, variance, emulations, wrath, ſtrife, llVerſ. 21.envyings, murthers, drunkenneſſe, revellings, vſurie, extortion, oppreſſion, and ſuch like, are workes of the fleſh, and doe ſhut you out from life. Yet may life be yours, if you will bemmVerſ. 18. led by the ſpirit. nnVerſ. 22.LoueLove, ioy, peace, long ſuffering, gentl…neſſe, goodneſſe, fayth, meekneſſe, temperance, are the fruit of the ſpirit. Let theſe dwell among you, and life ſhall be yours. The God of life ſhall giuegive it you.

Hitherto you hauehave the firſt reſpect, why it was beneficiall & good for the people of Iſrael, that they were brought vp from the land of Egypt. It was good for them becauſe the people of the land were ſuperſtitious and idolatrous, and among ſuch there is no good liuing.

The other reſpect now followeth. It was beneficiall and good for the people of Iſrael, that they were brought vp from the land of Egypt; becauſe the people of the land were full of crueltie, and held Iſrael in ſubiection and ſeruitude.

Egypt was long a harbour to the Iſraelites, but at length it prooued a Gaole vntounto them. The poſteritie of Iacob finds too late, what it was for their forefathers, to ſell Iacob, a ſlaue into Egypt. There aroſe vp a new Pharaoh, a new king ouer Egypt: he knew not Ioſeph. Then, then were the Iſraelites contemned as drudges.ooExod. 1.11.Exod 1:11 Task maſters muſt be ſet ouer them, to afflict them with their burdens. Why ſo? How had they offended? They proſpered too faſt. For thus ſayth Pharaoh to his people, Exod. 1.9. Behold, the people of the children of Iſrael are more and mightier then we. Come on, let vsus deale wiſely with them, leſt they multiplie, and it come to paſſe, that when there falleth out any warre, they ioyne alſo v to our enemies, and fight againſt vsus. For this cauſe, becauſe they proſpered too faſt, were task-maſters ſet ouer them, to afflict them with their burdens.

But, the more they were afflicted, the more they multiplied and grew. This did not a little grieue the Egyptians. The Egyptians therefore made the children of Iſraell to ſerue p. 251ppVerſ. 13.with rigour, qqVerſ. 14.and held them in bondage without merciemercy: and made their liues bitter vntounto them in that cruell bondage, in clay, and bricke, and all manner of worke in the field. All their bondage wherein they ſerued them, was full of tyrannie.

The crueltie of the Egyptians here ſtayeth not. The hopes of ſucceſſion for Iſrael muſt be preuented. Women, midwiues muſt be ſuborned to be murtherers, to kill eueryevery man-childe that ſhould be borne of an Hebrew woman. A prodigious crueltie, that a man ſhould kill a man for his ſexes ſake! yet would Pharoah hauehave done it.

TherrVerſ. 17. feare of God taught the midwiues to diſobey the vniuſt commaund of Pharaoh. They diſobeyed it; they well knew it was no excuſe for ſo foule a fact, to ſay, we were bidden to doe it. God ſayd vntounto their hearts, Thou ſhalt not kill. This voice was louder, and more powerfull, then Pharaohs.

What the midwiues would not, that muſt Pharaohs people doe; they muſtſſVerſ. 22. caſt into the riuer and drowne, all the ſonnes that were then borne. They did it. The crueltie which did but ſmoke before, doth now flame vp: its become ſo ſhameleſſe, that now it dares proclaime tyrannie. All the male children are caſt into the riuer.

Nor could Pharoahs furie here be appeaſed. He will hauehave thettExod. 56.78. taske of the Children of Iſrael to be encreaſed. They muſt make bricke as before, as much as before; yet ſhall they not hauehave any allowance of ſtraw, as they were wont to hauehave. While poſſible taskes were impoſed, there was ſome comfort; their diligence might ſaue their backes from ſtripes. But, to require taskes not poſſible to be done is tyrannicall, and doth onelyonly picke a quarrell to puniſh. They could neither make ſtraw nor find it, yet muſt they hauehave it. O crueltie! O tyrannie.

For ſuch crueltie and tyrannie, practiſed againſt the children of Iſrael by the Egyptians, Egypt it ſelfe is in holy Scripture, ſtiled, The houſe of ſeruitude, or bondage. Exod. 13.3.14. Exod. 20.2. Deut. 5.6. And in ſundryuuDeut. 6.12. And 7.8. & 8.14 & 135.10 Ioſh. 24.17. Iudg. 6.8.Deut 6:12Josh 24:17Judg 6:8 other places. p. 252It is ſtiled likewiſe the yron furnace, Deut. 4.20. 1. Kin. 8.51. Ierem. 11.4.

Egypt (you ſee) was the houſe of bondage, it was the yron furnace, wherein the children of Iſrael werexxAct. 7.19.Acts 7:19 euill intreated, ſuffered affliction, and endured much miſerie. You will confeſſe, that therefore it was beneficiall and good for them that they were from thence deliuered. And well may you. For the Lord himſelfe reckons vp this their deliuerance for a benefit vntounto them, and by them to be remembred. From hence iſſueth this doctrine: Temporall benefits, and bodily fauours are not to be forgotten.

I will not now ſtand to amplifie or enlarge this doctrine. In the beginning of this exerciſe, I exhorted you, that you would not forget any one of Gods benefits beſtowed vponupon you. Temporall benefits, and bodily fauours, hauehave beene plentifully ſhewred downe vponupon vsus by almighty God. It isyyPſal. 100.3.Ps 100:3 He that hath made vsus, not we our ſelues: it is He that prouideth for vsus, not we our ſelues. S. Auſtin in his 21. chap. of his Soliloquies, ſweetly meditateth hereupon: From Heauen, from the Aire, from the Earth, from the Sea, from light, from darkneſſe, from heate, from ſhade, from dew, from raine, and winds, and ſhowers, and birds, and fiſhes, and beaſts, and trees, and from the diuerſitie of hearbes, and fruit of the earth, and from the ſeruice of all creatures, which ſerue for mans vſe, Thou, O Lord haſt prouided, to comfort man withall.

S^t Auſtines Lord is our Lord, the Lord of all the world. He hath preſerued vsus, our bodies, and all our lims, to this very houre: he hath deliuered vsus from many dangers, and diſtreſſes: He hath ſo bleſſed our going out, and comming in, when we hauehave trauelled from home, that we hauehave returned home in good health, and diſpoſition: whatſoeuer good we hauehave had, we hauehave had it from the Lord. Offer we therefore vntounto him, the ſacrifice of prayſe.

Hitherto you hauehave ſeene the deliuerance of the people of Iſrael out of Egypt. It was an exceeding great benefit vntounto them, that they were thence deliuered: Firſt, becauſe the p. 253Egyptians were Idolaters, and to liue among Idolaters is a very Hell. Secondly, becauſe they were kept vnderunder by the Egyptians with extremitie of ſeruitude and bondage. The ſeruant in thezzPlautus Captivis Act. 1. Sc. 2. verſ. 10.Acts 1 Poet could ſay,

Omnes profectò liberi lubentiùs

Sumus, quam ſervi:

EueryEvery man preferreth freedome before ſlauery. The Iſraelites could doe no leſſe: they could not but account it a great fauour of God towards them, that they were by him freed from the ſlauerie they endured in Egypt. God when he beginnes a good worke, will perfect it. He brought the children of Iſrael out of Egypt: if he had then left them, he had left them a prey and ſpoyle vntounto their enemies. It was againſt Gods goodneſſe ſo to doe: and therefore he protected and preſerued them in the wildernes, which is the next benefit in this verſe mentioned to hauehave beene beſtowed by the Lord vponupon his people, the people of Iſraell, in theſe words, I led you fortie yeares through the wilderneſſe.

A wonderfull benefit. Wonderfull: whether we conſider the multitude that were led; or the place, through which they were led; or the time, wherein they were led. EueryEvery circumſtance is wonderfull, and proclaimeth the great power of the Lord. The multitude, that was led, was very great; the place, through which they were led was very barren: and they were a long time in leading.

The firſt circumſtance, is of the multitude, which were led. The number of this multitude is ſet downe, Exod. 12.37. They were ſixe hundred thouſand men on foote, beſides children. A moſt wonderfull increaſe from ſeauentie ſoules. Old Iacobs ſeauentie ſoules which he brought downe into Egypt, in ſpight of their bondage and bloud-ſhed, goe forth ſix hundred thouſand men, beſides children. Tyrannie is too weake, where God bids increaſe and multiplie. The Church of God ſhall increaſe, mauger the malice of man, or Deuill. In affliction, in oppreſſion, in tyrannie the good herbe ouergrowes p. 254the weeds: the Church out-ſtrips the world. Had the Iſraelites liued in caſe and delicacie, while they were in Egypt, would they hauehave beene ſo ſtrong, ſo numerous? Who can ſay it? This I am ſure of; neuer did any true Iſraelite looſe by his affliction.

Six hundred thouſand men, beſides children, goe vp out of Egypt. All Iſraelites. But theſe were not all. For there went vp alſo with them, a mixed multitude: and flockes and heards, euen very much cattell; as you may read, Exod. 12.38.

This mixed multitude what it was, it is not certaine. It is probable, that it conſiſted of Egyptians, and other Nations, ſoiourning in Egypt, who being moued and prepared with thoſe mightie wonders and myracles which they ſaw in Egypt, might thereupon reſolue to ioyne themſelues to Iſrael, to the people of God. Whatſoeuer they were, this mingling of diuers other Nations with the people of God, was a liuely type and euident demonſtration of the calling of the Gentiles.

Six hundred thouſand men on foote, beſides children; and a mixed multitude, a multitude of ſundry ſorts of people, went out from Egypt with Iſrael, and flockes, and heards, euen very much cattell. But which way went they? They went through the wilderneſſe: It is the ſecond circumſtance I am now to poynt at.

I led you through the wilderneſſe.

Through the wilderneſſe! A ſandie and an vntracked wilderneſſe! There they might erre: there they might ſtarue for want of food, and other prouiſion.

But againſt all ſuch accidents and caſualties, they were ſecured. God himſelfeaaExod. 13.21.Exod 13:21 went before them. How could they but cheerefully follow, when they ſaw, God led them? God led them bybbNum. 14 14. Deut. 1.33. Pſal. 78.14.Num 14:14Deut 1:33Ps 78:14 pillars: by a pillar cc1. Cor. 10.1.1 Cor 10:1of cloud, and by a pillar of fire. Pillars they were for firmeneſſe: they were of Cloud and fire, of viſibilitie and vſe. The greater light obſcureth the leſſe; therefore in the day time he led them, not by fire, but by a Cloud. In the night nothing is ſeene without light; therefore in the night time he led them not by a cloud, but p. 255by fire. The cloud defended them from heate by day: the fire digeſted the rawnes of the night. God put himſelfe into thoſe formes of gracious reſpects, which might beſt fit their then neceſſities.

But where did God ſhew himſelfe ſo graciouſly preſent vntounto his people Iſrael in the cloud, and fire? or in what wilderneſſe was it? It was in the wilderneſſe of Etham, which was a great and a ſandie deſart, lying from the land of Goſhen in Egypt, to the Red Sea and beyond it. This is plaine by, Exod. 13.20. where we read, that the Children of Iſrael tooke their iourney from Succoth, and encamped inddNum 23.6.Num 23:6 Etham in the edge of the wilderneſſe And the Lord went afore them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire to giuegive them light, to goe by day and night. He tooke not away the pillar of cloud by day, nor the pillar of fire by night, from before the people.

FromeeVerſ. 7. Etham they remoued, and encamped before Piha-hireth, betweene Migdol and the Red Sea, ouer againſt Baal-zephon: ſo we read, Exod. 14.2.

From hence, from Pi-hahiroth they remoued againe and paſſed through the middeſt of theffExod. 14.22.Exod 14:22 Red Sea. Through the Red Sea, and not drowned? It was euen ſo. The Lord cauſed the Sea to goe backe by aggVerſ. 21. ſtrong Eaſt wind, a whole night, and made the Sea drie land: And the Children of Iſraell went into the middeſt of the Sea vponupon drie ground, and the waters were a wall vntounto them, on their right hand, and on their left. Were the waters a wall vntounto them? O, the neuer too-much admired protection of the Almightie. That, the Sea, the Red Sea, which they feared would be their ruine, became their preſeruation. I now ſee, God can eaſily make the cruelleſt of his creatures to become our friends, and patrons.

The Iſraelites were ſafely paſſed through the Red Sea: they paſſed byhhH…b. 11.29. faith. The Egyptians purſued after themiiExod. 14.23.Exod 14:23 to the middeſt of the Sea, and were drowned; for they had not faith. It was Gods pleaſure to get him honor vponupon them:kkVerſ. 17. vponupon Pharaoh, vponupon all his hoſt, vponupon his charrets, and vponupon p. 256his horſemen. The Sea was readie to worke his will; ſhee ſhut her mouth vponupon the Egyptians, ſhee ſwallowed them vp in her waues, and after ſhee had made ſport with them a while, ſhee caſt them vp vponupon her ſands for a ſpectacle of triumph to their aduerſaries.

Let our contemplations be lifted vp to thoſe walls of waters, which gaue Iſrael ſafe paſſage, and ouerwhelmed the Egyptians: we ſhall ſee the condition of the children of God, and his enemies in this world. In this world the children of God are beſet with walls of waters too: on the right hand with the waters of proſperitie; on the left hand with the waters of aduerſitie: and yet, through a true faith they walke through both, they are hurt by neither, they ariue on the other ſide at their wiſhed-for harbour in ſafetie: whereas the enemies of God, the ſonnes of vnbeleife and impietie, are confounded in middeſt of the waters. The waters of proſperitie make them forget God, the waters of aduerſitie make them curſe God. Both, the waters of proſperitie, and the waters of aduerſitie, doe ouerwhelme them with confuſion.

We are not yet out of the wilderneſſe of Etham. For from the Red Sea, Iſrael went three dayes iourney in the wilderneſſe of Etham, and pitched in Marah. The ſtorie is ſo, Num. 33.8. In the 15. of Exodus, verſ. 22. it ſeemeth to be called the wilderneſſe of Shur. For there you may thus read: Moſes brought Iſraell from the Red Sea, and they went out into the wilderneſſe of Shur, and they went three dayes iourney in the wilderneſſe.

From hence many thinke this wilderneſſe of Shur, to be the ſame with the wilderneſſe of Etham. Some will hauehave Etham to be the generall name of the whole wilderneſſe, and Shur onelyonly a part of it. Others will hauehave Shur to be the generall name of the whole wilderneſſe, and Etham onelyonly a part of it. But neither can be ſo. The wilderneſſe of Shur, and the wilderneſſe of Etham are not the ſame: they are altogether diuerſe. The wilderneſſe of Etham was a part of Egypt, as hath alreadie beene ſhewed: the wildernes of Shur was not a part of Egypt: therefore the wildernes of Etham, p. 257and the wilderneſſe of Shur were not the ſame.

That the wilderneſſe Shur was no part of Egypt, I gather from the firſt of Samuel, Chap. 15. verſ. 7. where I read, that Shur is ouer againſt Egypt. Its ouer againſt Egypt; therefore it is no part of Egypt. The like collection I make from the 25. of Geneſis, ver. 18. there I find, that Shur is before Egypt, as a man goeth to Aſſyria. Its before Egypt; therefore not in Egypt, nor any part of Egypt: therefore Shur is not Etham.

Why then doth Moſes in the places now alledged, ſeeme to make Shur and Etham all one? I anſwere, if wee rightly vnderſtand Moſes, Moſes doth not make them all one. The words of Moſes I thus explicate: Moſes brought Iſrael from the Red Sea, that they might goe forward into the wildernes of Shur: but before they came thither, they ſpent three daies iourney in the wilderneſſe of Etham.

We hauehave almoſt loſt our ſelues in theſe two wilderneſſes, Etham, and Shur. We muſt make more haſt through the reſt. I will not much more then name them. The next wilderneſſe they came vntounto was the wilderneſſe ofllNum. 33.11.Num 33:11 Sin, Exod, 16.1. After that they pitched in the wilderneſſe ofmmVerſ. 15. Sinai, Exod. 19.1. From Sinai they came to the wildernes of Paran, Num. 10.12. thence to the wilderneſſe ofnnVerſ. 36. Zin, which is Kadeſh, Num. 20.1. and then to the wilderneſſe ofooVerſ. 44. Moab, Num. 21.11. Here at Ieabarim they finiſhed their 38. iouraey. They had foure more to make. They ſoone made them; and laſt of all they pitched in the plaines of Moab by Iordan nere Iericho, Num. 33.48.

You hauehave now heard of many wilderneſſes. They are all conteined in the wilderneſſe mentioned in my text: I led you through the wilderneſſe. The wilderneſſe. Not the wilderneſſe of Etham onelyonly; but the wilderneſſe of Shur too, and the wilderneſſe of Sin, and all other the wilderneſſes, through which the Children of Iſrael trauailed in their way to the land of promiſe. They were many wilderneſſes; yet my text ſpeaketh as of one, p. 258I led you through the wilderneſſe.

So ſpeaketh the Pſalmist, in that his remarkeable exhortation, to giuegive thankes to God for particular mercies. It is Pſal. 136.16. O, giuegive thankesppPſal. 136.1.Ps 136:1 vntounto the Lord, vntounto theqqVerſ. 2. God of Gods, vntounto therrVerſ. 3. Lord of Lords, to him, who led his people through the wilderneſſe. So alſo he ſpeaketh, Pſal. 78.52. The Lord! He guided his owne people in the wildernes like a flocke. In both places, you heare onelyonly the ſound of a wilderneſſe: and yet were they wilderneſſes, through which the Lord led and guided his people Iſrael.

Let it be our comfort. God neuer forſakes his people. When he hath led them through one wilderneſſe, he will lead them through a ſecond, through a third, through all: He will neuer leaue them, till he ſee them ſafely arriued in the place, where they wiſh to be. No expenſe of time can make him to relent. If we ſhall need his protection for fortie yeares together, for fortie yeares together we ſhall be ſure of it. Iſrael had it. My text avowes it.

I led you fortie yeares through the wilderneſſe.

It is the third circumſtance I noted in Gods protection of his people in the wilderneſſe; the circumſtance of Time. Fortie yeares.

Fortie yeares were the people of Iſrael in the wilderneſſe. From Egypt to the wilderneſſe of Sinai, where theirſſNum. 33.15. Exod. 19.1.Num 33:15Exod 19:1 twelfth manſion was, they came in ſeauen and fortie dayes. There they continued almoſt a yeare. From thence, from the wilderneſſe of Sinai, by many iourneys they came to mountttNum. 20.22. & 33.37.Num 20:22Num 33:37 Hor, where was their foure and thirtieth manſion, in the wildernes of Zin or Cades. In comming thither they ſpent nine and thirtie yeares. There in mount Hor, uuNum. 20.23. & 33.38. Deut. 32.50.Num 20:23Num 33:38Deut 32:50died Aaron their prieſt. He died in the fortieth yeare after the Children of Iſraell were come out of the land of Egypt, in the firſt day of the fift monethmonth. Now had they but few iourneys to make: they had but eyght to make; all eyght with good ſucceſſe they p. 259made in the remainder of that fortieth yeare: and they pitched in the plaines ofxxNum. 33.48. & 22.1.Num 33:48Num 22:1 Moab by Iordan neere Iericho, where was their two and fortieth, and their laſt manſion.

Well might that be their laſt manſion. For now they had gotten the poſſeſſion of the land of the Amorite: which in my text is put for the end, why they were brought vp out of the land of Egypt, and were led fortie yeares through the wilderneſſe: I brought you vp out of the land of Egypt, and led you fortie yeares through the wilderneſſe, To poſſeſſe the land of the Amorite.

HEre was the fulfilling of that promiſe, which was long before made to Abraham. The promiſe was firſt made to Abraham, when from Haran he was come into the land of Canaan, Gen. 12.7. VntoUnto thy ſeed will I giuegive this land. It was renued vntounto him after his returne from Egypt to the land of Canaan, Gen. 13.15. All the land which thou ſeeſt, to thee will I giuegive it, and to thy ſeed for euer. It was once more renued, Gen. 15.18. VntoUnto thy yyGen 26.4. Deut. 34.4.Gen 26:4Deut 34:4ſeed hauehave I giuen this land from the riuer of Egypt, vntounto the great riuer, the riuer Euphrates. ThezzGen. 15.19.Gen 15:19 Kenites, and the Kenizites, and the Kadmonites, aaVerſ. 20.and the Hittites, and the Perizzites, and the Rephaims, bbVerſ. 21.and the Amorites, and the Canaanites, and the Girgaſites, and the Iebuſites. Ten ſundry Nations are rehearſed, whoſe countries are promiſed to the ſeed of Abraham. Among them are the Amorites.

The Amorites countrey is by promiſe giuen to Abrahams ſeed, and Abrahams ſeed in the poſteritie of Iacob poſſeſſed it; but, ſome foure hundred and ſeauentie yeares after the promiſe. From the promiſe to their going forth out of Egypt, were foure hundred and thirtie yeares: to which if you will adde, their fortie yeares iourney in the wilderneſſe, you hauehave the full number of foure hundred and ſeauentie yeares, the ſpace betweene the promiſe, and the performance.

Abraham, he beleeued the promiſe ſo many yeares before p. 260it was to take effect. Great was his faith. He leauing his owne countrey, his kinred, and his fathers houſe, comes vntounto a people who knew him not; (and he knew not them) takes poſſeſſion for that ſeed which he had not, which in nature he was not like to hauehave; of that land, whereof hee ſhould not hauehave oneccArt. 5.7. foote, wherein his ſeed ſhould not be ſetled for almoſt fiue hundred yeares after. O, the power of fayth! It preuents time: it makes future things as preſent. If we be the true ſons of Abraham, and hauehave but one graine of his faith, we hauehave alreadie the poſſeſſion of our land of promiſe the celeſtiall Canaan: though we ſoiourne here on earth, as if we ſought a countrey, yet hauehave we it alreadie: we hauehave it by fayth.

The ſeed of Abraham, the children of Iſrael, after their fortie yeares trauaile in the wilderneſſe, got poſſeſſion of the land of the Amorite, which long before was promiſed vntounto them. It may teach vsus thus much.

In whatſoeuer God promiſeth, he approueth himſelfe moſt faithfull, both in his abilitie, and performances. At the verie time prefixed, and not before, he vnchangeably performeth what he promiſed.

If ſo: then when we are in any diſtreſſe, and hauehave not ſpeedie deliuerance according to our deſires, we muſt waite the Lords leaſure, and muſt expect with patience till the time come, which is appointed by him for our eaſe and releife. We muſt euer truſt our God on his bare word: we muſt do it with hope, beſides hope, aboue hope, againſt hope. For the ſmall matters of this life we muſt wholy relie vponupon him. How ſhall we hope to truſt in him for greater matters, for impoſſibilities, if we truſt him not for ſmaller matters, for probabilities. How can I depend on God for rayſing my bodie from the graue, and for ſauing my ſoule from Hell, if I will diſtruſt him for a morſell of bread towards my preſeruation.

The Lord, who brought Iſrael out of Egypt, and led them fortie yeares through the wilderneſſe, to poſſeſſe the land of p. 261the Amorite, and all that while nouriſhed and fed them; not with bread nor wine, nor ſtrong drinke, but miraculouſly with water out of the hard rocke, with Quailes, with Manna from Heauen; and ſo bleſſed the very clothes and the ſhoes they wore, that neither their clothes nor ſhoes all that while were waxen old; he is the ſame Lord ſtill: ſtill, as readie to be to his faithfull ones a preſent helpe in all their troubles.

He hath brought vsus out of Egypt too. Attendamus ergo nos, fratres; ſo S. Auſtin beſpake his Readers, Tract. 28. in Iohan: and ſo let me conclude: Attendamus ergo nos fratres: Brethren, and the reſt dearely beloued, let vsus diligently obſerue it, and make we it the matter of our daily meditation: Educti ſumus de Aegypto, we are brought out of Egypt. There were we in bondage to the Deuill, as to a Pharaoh; there Lutea opera in terrenis deſiderijs agebamus, dirtie workes in the earthly deſires of our fleſh were the fruits of our labours. Let it ſuffice that we hauehave beene ſuch, that we hauehave beene ſeruants, Luteis operibus peccatorum, to the dirtie workes of ſinne, as to the tyrannie of the Egyptians. Now are wee paſſed through Baptiſme as through the Red Sea, therefore Red, becauſe it is conſecrated with the Bloud of Chriſt. In this Sea, the Red Sea of Baptiſme, the Egyptians our enemies, euen all our ſinnes, are drowned. Now are wee in the wilderneſſe, in cremo huius vitae (ſayth the ſame Saint Auſtine lib. 50. Homil. 20.) we are in the wilderneſſe of this life. Here Chriſt is with vsus. He protecteth vsus, he preſerueth vsus, he feedeth vsus with his Word and Sacraments. His word is a light vntounto our ſteps, to guide vsus that we erre not. His Sacraments are two: that of Baptiſme aſſureth vsus, that the Bloud of Chriſt, applied to our ſoules, clenſeth vsus from all our ſinnes: the other, of his Supper, is a ſigne, a ſeale, a pledge vntounto vsus, of him, our Sauiour, Chriſt Ieſus, giuen for vsus, and to vsus.

p. 262Thus paſſing through the wilderneſſe of this world, wee ſhall in the prefixed time, the due time appoynted by the Lord, Patriam promiſſionis ingredi; We ſhall hauehave the full fruition of the promiſed land, of the ſupernall Ieruſalem, of the land of the liuing, of the Kingdome of Heauen. To which God bring vsus all.