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a/src/0016.pm b/src/0016.pm index 37e41ff..80a7999 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -1,5 +1,3 @@ #lang pollen
There have been many egregious and notable proofs of the grace of God in his children observed in this chapter;◊footnote{It would appear from this, that the earlier instances of faith recorded in this chapter had been made the subject @@ -7,7 +5,7 @@ of a succession of discourses before this.} but, for the most part, all of them have been brave and heroic spirits. For such were these patriarchs, and such a man was Moses, of whose faith there be many documents and proofs marked. And, therefore, the greater these spirits were, the less is our comfort, for we think the commendation was deservedly given to such great onceones as these, but that it is impossible for us to follow them or to equal them. What is that to us that Abraham did so, or that such a valiant champion as Jacob did so, or Moses, that he cared not for the king, but forsook Egypt and joined himself to @@ -18,12 +16,12 @@ this is not marked as a fruit of his faith only, but as a fruit of all their faiths. "By faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned." That is, the whole people of Israel by faith went through the sea; they had as much faith as to believe the promise of God; and when Moses strackstruck the sea with his rod, and set in his foot into it, they followed, and they believing found it to be as dry land. The Jews says it was as a green meadow, but Exodus says it was as a pedmentedpedimented floor; for the Lord raised as a wind coming from the deserts of Arabia, and it blew on the sea and made a trench and passage for them, the one part above them standing in a heap, as a wall, and the other going from them:◊footnote{ Therethem:◊footnote{There is a slight mistake here. It was when the Israelites went through the Jordan, that the waters stood up as an heap on the one side, and were "cut off" on the other. When they went through the Red Sea, "the waters were a wall unto them on their @@ -33,24 +31,24 @@ accuracy observable in these sermons is astonishing, considering the haste with which they must have been prepared, and the distractions to which the preacher's mind was at this time subjected.} and so they went through safe. And then Pharaoh and his army comes, these who had not been destroyed in Egypt when the first-bornfirstborn was destroyed, thinking for to follow them, and having more mind of the pursuit of the Israelites than the danger they were in, and thought it would be but counted pusillanimitycowardliness in them not to pursue them wherever they went, and that they might be bold to follow them; yet their presumption deceived them, and they were catchedcaught as in a hose-net,◊footnote{A small net like a stocking; used metaphorically of an inextricable difficulty.} and the waters closed upon them when they were all in. And their bodies was not carried down with the strength of the stream of the water, which had stood so long; but they were carried to that side where the Israelites were: and so that which Moses said to the people, "These men whom yeyou now see yeyou shall see them no more;" and, indeed, they never saw them to offer them any wrong. And the Lord in that was good unto them, for he not only gave them a sight of their dead enemies, but he furnished them with artailzie (weapons,)weapons such as they had need of; for many of them when they came out of Egypt had no kind of artailzie,weapons, yet now the Lord furnished them all.
That we may take up the purpose the better, let us consider of these parts in it. 1. Who they were whose faith is commended here, Thethe people of Israel. 2. What was the effect or fruit of their faith; "they passed through the Red sea;" they passed not over the sea, for that might have been done without faith, but they passed through the sea. 3. There is the evidence or magnifying of the @@ -61,13 +59,13 @@ Egyptians: "While the Egyptians assaying to pass through were drowned." I. The persons whose faith is marked here. There is no question they were God's people; and no question there were two sorts of them, some good and some bad. Some of them were believers; but others of them had a profession, but had no faith; for the Apostle,apostle, in ◊ref{1Cor.10.5}, says that at this time God was not well pleased with some of ‘them.them. For it was impossible that this could be done without faith; so there were some who had faith, and some not; some believers and some unbelievers among them. Take notice here that when we speak of unbelievers we speak not only of Turks and pagans, but also of professors; for infidelity nests itself in the bosom of professors. ThouYou may seem to thyselfyourself to be one of God's people, and yet in the meantime carry about with theeyou an ill heart of unbelief, to depart from the living God: and, indeed, it shall be easier for Sodom and Gomorrah, or for Tyrus and Sidon at the great day, than for such as these. It is strange that their faith is commended here, for, in @@ -76,13 +74,13 @@ all; for when Moses led them not on the direct way from Rameses to the wilderness, but another way, and they see that he has led them in such a way, where there were high mountains on every side of them, the Red sea before them, and an army pursuing them behind, then they begin to murmur against Moses, and says, Whatsay, what is this he is minded to do with us now "hasnow? Has he brought us here to destroy us? For they saw no possibility (as they thought) how to escape, and they knew not what was revealed to Moses; for that was reserved from them that they might think the miracle to be the greater, and that they might see the great power of God in the work. And so they murmur first; yet afterward when Moses says to them, "Fear not; these men whom yeyou now see, yeyou shall see them no more;" that is, for as glorious a company as yeyou think them to be, be yeyou not feared for them; only have faith and believe, and "be still, and see the salvation of the Lord:" and so he strikes the sea with his rod, and he sets his foot first in; and they follow. As for that which is spoken of Judah without @@ -92,74 +90,74 @@ as Moses' faith was greatest, so he went first on; and he was not of the tribe of Judah. And when he went thus first on, with his strong faith, as their captain, they with their weak faith, which before was hid under the ashes of corruption and infidelity, which now they have uttered, then, when that is away, their faith kythes (shews itself)shows itself next, and their courage grows; and they go on and follow Moses. And although, in the story in Exodus, there appears nothing to be in them worthy of commendation, but much for the contrair,contrary, yet here their faults are passed by, and the work is ascribed to faith: even as Rahab the harlot hereafter, all her faults are passed by, and her faith is spoken of only. And the apostle says, "Ye"You have heard of the patience of Job," and yet there kythedwas revealed much impatience in him: and yet there his patience is only commended of, but his impatience not spoken of. Let us learn here that as God, upon the one side, where there isare any small [crumbs]crumbs of graces in any, he gathers up these, and passes by all their corruptions; so let us know also that the faith of God's people, it is mixed with unbelief, our hope with distrust, our love of God with fear of men, etc.: there is nothing that is perfyteperfected in us, nor will be perfect, so long as we are here. For we must pass from one contraircontrary to another by midses [mediums],mediums, and not at the first: for at the first we are altogether [carnal],carnal, and then at last, when we are in glory, we are altogether spiritual; so that must be piece and piece done, even as the night goes away, and the day comes not fair sunshine at the first, but a mixture of night and day together; and as water when it is first put on the fire will not grow fire hot, but first lukewarm, and so comes to piece and piece; even so is it with the grace of God: and therefore we should learn to make a distinction. It is good for us to know our own souls, and to learn to put a difference between the case, and the constitution of the heart of man. ThyYour case may be sometimes so as thou feelsyou feel no faith at all; even after thyyour regeneration thouyou may be so that thouyou will perceive nothing but doubting. At another time, again, the heart will be so lift up, (andand yet not in presumption neither),neither, that for that time there will be no doubting in his heart; and he wonders at himself that he doubted, and thinks assuredly that he will not doubt again.
This is the ◊it{case} of the heart of man, but not the ◊it{constitution}; for under different cases there is but only one constitution. For when there seems to be nothing but doubting, yet there is faith under that; and when there seems to be no doubting at all, yet there is a root of infidelity in the [heart]:heart: and so the ◊it{case} may be different, but the ◊it{constitution} is one. But this is evermore the comfort of the child of God, even when he finds nothing but doubting, yet he has this assurance, (oror at least he may have it),it, that he has some faith, which may be a comfort to him. It should be a matter of humiliation that there is any mixture of doubting; yet this is our comfort, that there is some other thing joined with it. ◊ref{Ps.43}. Let us then strive to wakenwake up faith in our hearts; and let us now put our souls to a trial; and if thou feelsyou feel nor seessee no faith there, whereas thouyou thought that thou hadstyou had much faith, go to the Lord, and beseech him to acquaint theeyou with it, and to make faith thine.yours. Secondly, if there be any beginning of faith in thee,you, albeit it be but like a grain of mustard-seed,mustard seed, or like a smoking flax, beseech the Lord to breathe upon it, and to wakenwake it up: and go not to suppress it, although it only but smoke.
Say, "Lord"Lord, I believe that---I cannot deny but I have some measure of faith; but I have unbelief also; Lord, help that; take away the power from this unbelief, and add power to faith." Never any word that the apostles uttered at any time savouredsavored more of faith than that did, "Lord, increase our faith." When thou says,you say, "Lord, I believe; help mythou mine unbelief," not for a fashion, but from sense, thou artyou are never in a sickerer (surer)surer case than thou artyou are then. So say thou,say, "Lord, I have faith; but it is a torture to me that I have unbelief:" and say to thyyour own soul, "Why art thou disquieted within me? stillStill trust in God." If we could thus wakenwake up and warm the spunk of faith that we have, we might then put it to great use, and we might get great good and comfort by it. As I say this, it is goodaye to be complaining of thyself,yourself, and they are in the best case who complains;complain; yet, what measure of faith we have, let usaye be doing with it what we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that which they have. But if we have but that great faith to depend always upon God, and then do the things which we are able, then it is well with us; and not to be as those spoken of in the former chapter who drawsdraw back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that is faith indeed. And so, albeit thyyour faith be but small, wakenwake it up, and use it well, and thouyou shall get more; for to him that hath more shall be given. The meaning of that is not, to him that has much of the world shall be given more; but he that has any measure of faith, he shall get more of it, if he be wakeningwaking it up, and using that well which he has; but if he do not so, then that which he has shall be taken from him.
@@ -170,32 +168,32 @@ sea, or to be in Pharaoh and the Egyptians' mercy, as the proverb is, "They were between the devil and the deep sea:" for they were between Pharaoh, who was a type of the very devil himself, they were between him and the sea; and yet they passed through the sea. So we may see here that faith, in the greatest straits it can be in, will evermore find an outgate (waya way of escape),escape, not by its own power and wisdom, but by the wisdom and power of God; for all things are set on work by God for the good of the believer. Ay, indeed, this power of faith is of such force that the means which would be thought to tend to their destruction will be used for their preservation and safety. As the water here, it gave way to the children of Israel, and preserved them, but destroyed Pharaoh and all his company; [as]as the three children in the fiery furnace, and Daniel in the den of lions. This faith of the children of Israel looking now to the promise of God, it could not be otherwise with them, but they behovedbehooved to be upholden.held up. Ay, in spiritual distresses also, it is only faith that upholds the child of God,---evenGod---even in greatest desertions, when God seems to be an enemy to thee,you, and there is no sense of joy, peace, etc., it is faith that upholds the soul, till it be at the former strength again. And, therefore, if we have this grace of faith, albeit we have news of new terroursterrors every day, yet we need not to be affrayed.afraid. Certainly our faith shall work more, albeit I grant means should be used to prevent ills, yet our faith shall work more than all means, especially when we have God's cause to defend, and we are in covenant with him, and has him to be our leader and conductor. And, therefore, let us still trust in God, and when we know not what to do, but are enclosed in on all sides,◊footnote{Words truly descriptive of the circumstances in which the covenantersCovenanters were then placed, and which the preacher, from what follows immediately, seems clearly to have had in his eye.} yet, even then, send up thyyour prayer to heaven; and when he sends theeyou not down an answer at the first, yet still thou hasyou have access to him: send up thyyour prayers still till thouyou get an answer. Who knows but the Lord will have the kirk of Scotland to know better yet what strength there is in prayer? They who have faith knowsknow what to do in all cases; they have evermore a sanctuary and a refuge to flee to, even to the Lord, who will help them.
@@ -204,64 +202,64 @@ through, "as on dry land:" and the Spirit of God has thought meet to set down this here. It was even as upon a hard floor. Beloved, these things which are altogether impossibilities to men, the Lord not only makes them possibilities, but he makes them easy, and that even the greatest ease; for what cleaner and harder way can there be than a pedmentedpedimented floor? andAnd this was so. When there is no course taken but to men, then things may be impossible; but even these same things are possible with God, and he makes them most easy, that so his own may have occasion to praise him.
Now, upon the other part, the Egyptians assayingtrying to go through, they were drowned. Unbelief, indeed, it may prosper long (I mean in outward things, and that both in peace and in war,) yet it makes evermore a foul hinderend.◊footnote{ Anhinderend.◊footnote{An accommodation of the proverb, "Falsehood made ne'er a fair hinder-end." ◊it{Ferguson's Scot. Proverbs.}} For as long as before they prospered, and stood out in the hardness of their heart, and for as great as they were in honourhonor and riches, yet all that is nothing else but a fatting of them for the day of destruction. And therefore, care not for the prosperity that is joined with unbelief, for it will evermore end in dulefulsad misery.
We may perceive here, that our faith is best known, when we do also see the fruits of unbelief in our enemies. As for example, the Lord delivers his own out of all their troubles, but for the wicked again, they perish in the day of trouble: then thouyou may rejoice when thou seesyou see that others are destroyed, but thou artyou are safe. When thou seesyou see them going on to desperate, remediless, and endless misery, and yet God has not so filled theeyou with unbelief, but has made a difference between theeyou and these men, thou artyou are ravished in admiration with this,---what thouthis---what you would be, and what he would be, if he were in thyyour case, and thouyou in his.
This, indeed, constrains theeyou to magnify the great mercy of God, who has made the difference, which is clear to be seen, even by the world. For at death, thesethe one who has unbelief will be senseless where he is going to, and what is ordained for him; but for thesethe one who has faith; they will be persuaded of the favourfavor of God: then the fruit of thyyour faith, it shall be sweet to thee.you. And then, at the great day, the fruit of faith shall be sensible then, when there, in the presence of all men and angels, he shall say to the unbelievers, "Depart from me, yeyou wicked, into everlasting fire, prepared for the devil and his angels," but to these who has faith, "Come, yeyou blessed of my Father," etc. This is not to make you proud or presumptuous of anything yeyou have, but only to make you to rejoice in God; and not to ascribe the praise of faith to us, but only to God: for he it is that sawssows the seed, and we only but taste the fruits thereof.
"Assayed to do the like." What was this that made them to assay to do the like? Even something in them which was like to faith, but was not faith,---evenfaith---even presumption. And this I call presumption, when I take a thing or (ere)before it comecomes to me; for they had no promise of God to be carried safe through the Red Sea, and yet they undertake to go through it. The Israelites had a promise to be carried through, and so they were safe; but for the Egyptians, they had no promise, and therefore they were drowned. Presumption carries men on into a way, making them think that all shall be well, when in the meantime it will not miss to tend to their destruction and overthrow. Even as Haman, when the king said to him, "What shall be done to the man whom the king will honour?"honor?" he presuming, Whomwhom will the king honourhonor so far as he will do me, whom he has advanced so far already? thisThis was but a general promise made to him by his presumption: but it was another whom the king meant of. And so a general promise, it deceives very many; it makes them to think a thing belongs to them, when there is no such thing. And the baker who was in the prison with Joseph, because he heard the butler get a good exposition of his dream, therefore he would speir (ask)ask the interpretation of his also; but he gatgot the contrair.opposite. So, many thinks,think, "Am not I as good as he is," and so, why may not I go on into this course, and lippen (trust myself)entrust myself into it as well as he? neverNever looking whether he has any interest in the promise or not, but only presuming in it, because he has seen another thrive there. Presumption, I will assure you, is the worst leader that can be. @@ -271,32 +269,32 @@ last judgment that comes upon them to destroy them. The Lord had given them over to blindness of mind and hardness of heart, and then he sent many other plagues upon them; and that was a ground whereupon they went on. They thought that they had escaped nine plagues already, and so why might they not escape the tenth also? butBut the Lord having once forsaken them, then their perdition is not far off. And therefore, great need had we to adhere to God, and to see that we be not of his refuse silver; for if we be of his refuse silver, then he will give us over to ourselves; and having plagued us in our minds, then he will plague us in our bodies, And therefore, let us beware that we add not sin to sin, that so the Lord may not heap judgments upon us. We may see here what is the miserable and tragicaltragic end that God has ordained for his enemies. It's true he has not made all to be thus, but he has made some to be examples, that so others might be feared: he has made some to be examples of sore destruction here, that all may know what he has ordained for his enemies.
The apostle, in ◊ref{1Cor.10.1-1Cor.10.2}, he makes another use of their passing through the Red Sea, and he calls it a baptism. Moses, he was the extraordinary minister that did minister this sacrament, and the water of the Red Sea was the element; and their passing through the sea, from Egypt to Canaan, represented their departing from the kingdom of darkness to the kingdom of light; and the leaving of the Egyptians, and their perishing in the sea, imported the leaving of our spiritual enemies, and their perishing. So that, beloved, this yeyou know is manifest, that none should be admitted to the communion but these who are baptized; they should be first baptized, and thereafter communicate: so I may say, except we be thus baptized, we shall find no comfort in the sacrament of the Supper. And therefore, we must forsake the world, and leave all our corruptions behind us, that they may be drowned into the sea. It makes me to fear that many of us getsget no comfort at the communion, because we have not known what baptism is, nor what is the benefit thereof. Especially I would have you to labourlabor to get your lusts mortified and subdued. And therefore, repent and be baptized, not only with water, but with the Spirit of God, and come here in faith; that coming thus to the communion, yeyou may be partakers of Christ and all his benefits. To whom, etc.
a/src/0016.pm b/src/0016.pm index 056fb3e..37e41ff 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -40,8 +40,8 @@ went, and that they might be bold to follow them; yet their presumption deceived them, and they were catched as in a hose-net,◊footnote{A small net like a stocking; used metaphorically of an inextricable difficulty.} and the waters closed upon them when they were all in. And their bodies was not carried down with the strength of the stream of the water, whilkwhich had stood so long; but they were carried to that side where the Israelites were: and so that whilkwhich Moses said to the people, "These men whom ye now see ye shall see them no more;" and, indeed, they never saw them to offer them any wrong. And the Lord in that was good unto them, for he not only gave them a sight of their dead @@ -54,7 +54,7 @@ it. 1. Who they were whose faith is commended here, The people of Israel. 2. What was the effect or fruit of their faith; "they passed through the Red sea;" they passed not over the sea, for that might have been done without faith, but they passed through the sea. 3. There is the evidence or magnifying of the work, whilkwhich is the manner how they passed through: "As on dry land." The second evidence of the greatness of it is by setting against it the perdition of the Egyptians: "While the Egyptians assaying to pass through were drowned."
@@ -85,13 +85,13 @@ Moses says to them, "Fear not; these men whom ye now see, ye shall see them no more;" that is, for as glorious a company as ye think them to be, be ye not feared for them; only have faith and believe, and "be still, and see the salvation of the Lord:" and so he strikes the sea with his rod, and he sets his foot first in; and they follow. As for that whilkwhich is spoken of Judah without any warrant, we think it not to be so that it was the tribe of Judah set in their foot first, and therefore the kingdom belonged to them. No question but as Moses' faith was greatest, so he went first on; and he was not of the tribe of Judah. And when he went thus first on, with his strong faith, as their captain, they with their weak faith, whilkwhich before was hid under the ashes of corruption and infidelity, whilkwhich now they have uttered, then, when that is away, their faith kythes (shews itself) next, and their courage grows; and they go on and follow Moses. And although, in the story in Exodus, there appears nothing to be in them worthy of commendation, but much for the contrair, yet @@ -127,7 +127,7 @@ to be no doubting at all, yet there is a root of infidelity in the [heart]: and so the ◊it{case} may be different, but the ◊it{constitution} is one. But this is evermore the comfort of the child of God, even when he finds nothing but doubting, yet he has this assurance, (or at least he may have it), that he has some faith, whilkwhich may be a comfort to him. It should be a matter of humiliation that there is any mixture of doubting; yet this is our comfort, that there is some other thing joined with it. ◊ref{Ps.43}. Let us then strive to waken up faith in our hearts; and let us now put our souls to a trial; and if thou feels @@ -151,8 +151,8 @@ it to great use, and we might get great good and comfort by it. As I say this, it is good aye to be complaining of thyself, and they are in the best case who complains; yet, what measure of faith we have, let us aye be doing with it what we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that whilkwhich they have. But if we have but that great faith to depend always upon God, and then do the things whilkwhich we are able, then it is well with us; and not to be as those spoken of in the former chapter who draws back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that @@ -160,7 +160,7 @@ is faith indeed. And so, albeit thy faith be but small, waken it up, and use it well, and thou shall get more; for to him that hath shall be given. The meaning of that is not, to him that has much of the world shall be given more; but he that has any measure of faith, he shall get more of it, if he be wakening it up, and using that well whilkwhich he has; but if he do not so, then that whilkwhich he has shall be taken from him.
II. There is the fruit of their faith, "They passed through the Red Sea." This, @@ -173,7 +173,7 @@ yet they passed through the sea. So we may see here that faith, in the greatest straits it can be in, will evermore find an outgate (way of escape), not by its own power and wisdom, but by the wisdom and power of God; for all things are set on work by God for the good of the believer. Ay, indeed, this power of faith is of such force that the means whilkwhich would be thought to tend to their destruction will be used for their preservation and safety. As the water here, it gave way to the children of Israel, and preserved them, but destroyed Pharaoh and all his company; [as] the three children in the fiery furnace, and @@ -201,7 +201,7 @@ Lord, who will help them.
III. This fruit of their faith is amplified more in the manner how they went through, "as on dry land:" and the Spirit of God has thought meet to set down this here. It was even as upon a hard floor. Beloved, these things whilkwhich are altogether impossibilities to men, the Lord not only makes them possibilities, but he makes them easy, and that even the greatest ease; for what cleaner and harder way can there be than a pedmented floor? and this was so. When there is @@ -230,7 +230,7 @@ this,---what thou would be, and what he would be, if he were in thy case, and thou in his.
This, indeed, constrains thee to magnify the great mercy of God, who has made the difference, whilkwhich is clear to be seen, even by the world. For at death, these who has unbelief will be senseless where he is going to, and what is ordained for him; but for these who has faith; they will be persuaded of the favour of God: then the fruit of thy faith, it shall be sweet to thee. And @@ -244,7 +244,7 @@ to God: for he it is that saws the seed, and we only but taste the fruits thereof.
"Assayed to do the like." What was this that made them to assay to do the like? Even something in them whilkwhich was like to faith, but was not faith,---even presumption. And this I call presumption, when I take a thing or (ere) it come to me; for they had no promise of God to be carried safe through the Red Sea, and yet they undertake to go through it. The Israelites had a promise to be
a/src/0016.pm b/src/0016.pm index a02b2d8..056fb3e 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -283,7 +283,7 @@ others might be feared: he has made some to be examples of sore destruction here, that all may know what he has ordained for his enemies.
The apostle, ◊ref{1Cor.10.1-1Cor.10.2}, he makes another use of their passing through the Red Sea, and he calls it a baptism. Moses, he was the extraordinarextraordinary minister that did minister this sacrament, and the water of the Red Sea was the element; and their passing through the sea, from Egypt to Canaan, represented their departing from the kingdom of darkness to the kingdom of light; and the
a/src/0016.pm b/src/0016.pm index d5e389c..a02b2d8 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -154,7 +154,7 @@ we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that whilk they have. But if we have but that great faith to depend always upon God, and then do the things whilk we are able, then it is well with us; and not to be as those spoken of in the former cap.chapter who draws back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that is faith indeed. And so, albeit thy faith be but small, waken it up, and use it well, and thou shall get more; for to him that hath shall be given. The meaning
a/src/0016.pm b/src/0016.pm index 6471320..d5e389c 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -17,10 +17,10 @@ that he is to be excluded out of it,) but of the whole body of the people; for this is not marked as a fruit of his faith only, but as a fruit of all their faiths. "By faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned." That is, the whole people of Israel by faith went through the sea; they had as much faith as to believe the promise of God; and when Moses strack the sea with his rod, and set in his foot into it, they followed, and they believing found it to be as dry land. The Jews says it was as a green meadow, but Exodus says it was as a pedmented floor; for the Lord raised as a wind coming from the deserts of Arabia, and it blew on the sea and made a trench and passage for them, the one part above them standing in a heap, as a wall, and the other going from them:◊footnote{ There is a slight @@ -42,12 +42,12 @@ like a stocking; used metaphorically of an inextricable difficulty.} and the waters closed upon them when they were all in. And their bodies was not carried down with the strength of the stream of the water, whilk had stood so long; but they were carried to that side where the Israelites were: and so that whilk Moses said to the people, "These men whom ye now see ye shall see them no more;" and, indeed, they never saw them to offer them any wrong. And the Lord in that was good unto them, for he not only gave them a sight of their dead enemies, but he furnished them with artailzie (weapons,) such as they had need of; for many of them when they came out of Egypt had no kind of artailzie, yet now the Lord furnished them all.
That we may take up the purpose the better, let us consider of these parts in it. 1. Who they were whose faith is commended here, The people of Israel. 2. @@ -98,9 +98,9 @@ nothing to be in them worthy of commendation, but much for the contrair, yet here their faults are passed by, and the work is ascribed to faith: even as Rahab the harlot hereafter, all her faults are passed by, and her faith is spoken of only. And the apostle says, "Ye have heard of the patience of Job," and yet there kythed much impatience in him: and yet there his patience is only commended of, but his impatience not spoken of. Let us learn here that as God, upon the one side, where there is any small [crumbs] of graces in any, he gathers up these, and passes by all their corruptions; so let us know also that the faith of God's people, it is mixed with unbelief, our hope with distrust, our love of God with fear of men, etc.: there is nothing that is perfyte in us, @@ -112,13 +112,13 @@ and the day comes not fair sunshine at the first, but a mixture of night and day together; and as water when it is first put on the fire will not grow fire hot, but first lukewarm, and so comes to piece and piece; even so is it with the grace of God: and therefore we should learn to make a distinction. It is good for us to know our own souls, and to learn to put a difference between the case, and the constitution of the heart of man. Thy case may be sometimes so as thou feels no faith at all; even after thy regeneration thou may be so that thou will perceive nothing but doubting. At another time, again, the heart will be so lift up, (and yet not in presumption neither), that for that time there will be no doubting in his heart; and he wonders at himself that he doubted, and thinks assuredly that he will not doubt again.
This is the ◊it{case} of the heart of man, but not the ◊it{constitution}; for under different cases there is but only one constitution. For when there seems @@ -145,23 +145,23 @@ savoured more of faith than that did, "Lord, increase our faith." When thou says, "Lord, I believe; help my unbelief," not for a fashion, but from sense, thou art never in a sickerer (surer) case than thou art then. So say thou, "Lord, I have faith; but it is a torture to me that I have unbelief:" and say to thy own soul, "Why art thou disquieted within me? still trust in God." If we could thus waken up and warm the spunk of faith that we have, we might then put it to great use, and we might get great good and comfort by it. As I say this, it is good aye to be complaining of thyself, and they are in the best case who complains; yet, what measure of faith we have, let us aye be doing with it what we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that whilk they have. But if we have but that great faith to depend always upon God, and then do the things whilk we are able, then it is well with us; and not to be as those spoken of in the former cap. who draws back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that is faith indeed. And so, albeit thy faith be but small, waken it up, and use it well, and thou shall get more; for to him that hath shall be given. The meaning of that is not, to him that has much of the world shall be given more; but he that has any measure of faith, he shall get more of it, if he be wakening it up, and using that well whilk he has; but if he do not so, then that whilk he has shall be taken from him.
II. There is the fruit of their faith, "They passed through the Red Sea." This, indeed, is a strange thing. They were compassed about on all sides; there was @@ -170,9 +170,9 @@ sea, or to be in Pharaoh and the Egyptians' mercy, as the proverb is, "They were between the devil and the deep sea:" for they were between Pharaoh, who was a type of the very devil himself, they were between him and the sea; and yet they passed through the sea. So we may see here that faith, in the greatest straits it can be in, will evermore find an outgate (way of escape), not by its own power and wisdom, but by the wisdom and power of God; for all things are set on work by God for the good of the believer. Ay, indeed, this power of faith is of such force that the means whilk would be thought to tend to their destruction will be used for their preservation and safety. As the water here, it gave way to the children of Israel, and preserved them, but destroyed @@ -184,8 +184,8 @@ child of God,---even in greatest desertions, when God seems to be an enemy to thee, and there is no sense of joy, peace, etc., it is faith that upholds the soul, till it be at the former strength again. And, therefore, if we have this grace of faith, albeit we have news of new terrours every day, yet we need not to be affrayed. Certainly our faith shall work more, albeit I grant means should be used to prevent ills, yet our faith shall work more than all means, especially when we have God's cause to defend, and we are in covenant with him, and has him to be our leader and conductor. And, therefore, let us still trust in God, and when we know not what to do, but are enclosed in on all @@ -233,14 +233,15 @@ This, indeed, constrains thee to magnify the great mercy of God, who has made the difference, whilk is clear to be seen, even by the world. For at death, these who has unbelief will be senseless where he is going to, and what is ordained for him; but for these who has faith; they will be persuaded of the favour of God: then the fruit of thy faith, it shall be sweet to thee. And then, at the great day, the fruit of faith shall be sensible then, when there, in the presence of all men and angels, he shall say to the unbelievers, "Depart from me, ye wicked, into everlasting fire, prepared for the devil and his angels," but to these who has faith, "Come, ye blessed of my Father," etc. This is not to make you proud or presumptuous of anything ye have, but only to make you to rejoice in God; and not to ascribe the praise of faith to us, but only to God: for he it is that saws the seed, and we only but taste the fruits thereof.
"Assayed to do the like." What was this that made them to assay to do the like? Even something in them whilk was like to faith, but was not faith,---even @@ -259,11 +260,11 @@ promise, it deceives very many; it makes them to think a thing belongs to them, when there is no such thing. And the baker who was in the prison with Joseph, because he heard the butler get a good exposition of his dream, therefore he would speir (ask) the interpretation of his also; but he gat the contrair. So, many thinks, "Am not I as good as he is," and so, why may not I go on into this course, and lippen (trust myself) into it as well as he? never looking whether he has any interest in the promise or not, but only presuming in it, because he has seen another thrive there. Presumption, I will assure you, is the worst leader that can be.
Let us observe here what becomes of those people whom God forsakes: this is the last judgment that comes upon them to destroy them. The Lord had given them
a/src/0016.pm b/src/0016.pm index f8cbe5e..6471320 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -12,12 +12,12 @@ that it is impossible for us to follow them or to equal them. What is that to us that Abraham did so, or that such a valiant champion as Jacob did so, or Moses, that he cared not for the king, but forsook Egypt and joined himself to God's people, since that we have not such spirits as these had, but only base, silly spirits? Beloved, hear ◊scottish{ane#an|one}an example, not of Moses, (yet we will not say that he is to be excluded out of it,) but of the whole body of the people; for this is not marked as a fruit of his faith only, but as a fruit of all their faiths. "By faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned." That is, the whole people of Israel by faith went through the sea; they had ◊scottish{als#as|also} ◊scottish{mickle#large|much|great}as much faith as to believe the promise of God; and when Moses strack the sea with his rod, and set in his foot into it, they followed, and they believing found it to be as dry land. The Jews says it was as a green meadow, but Exodus says it was as a pedmented floor; for the @@ -67,7 +67,7 @@ without faith; so there were some who had faith, and some not; some believers and some unbelievers among them. Take notice here that when we speak of unbelievers we speak not only of Turks and pagans, but also of professors; for infidelity nests itself in the bosom of professors. Thou may seem to thyself to be ◊scottish{ane#an|one}one of God's people, and yet in the meantime carry about with thee ◊scottish{ane#an|one}an ill heart of unbelief, to depart from the living God: and, indeed, it shall be easier for Sodom and Gomorrah, or for Tyrus and Sidon at the great day, than for such as these. It is strange that their faith is commended here, for, in @@ -75,7 +75,7 @@ truth, it would seem rather that they were not worthy of any commendation at all; for when Moses led them not on the direct way from Rameses to the wilderness, but another way, and they see that he has led them in such a way, where there were high mountains on every side of them, the Red sea before them, and ◊scottish{ane#an|one}an army pursuing them behind, then they begin to murmur against Moses, and says, What is this he is minded to do with us now "has he brought us here to destroy us? For they saw no possibility (as they thought) how to escape, and they knew not what was revealed to Moses; for that was reserved from them that @@ -94,11 +94,11 @@ captain, they with their weak faith, whilk before was hid under the ashes of corruption and infidelity, whilk now they have uttered, then, when that is away, their faith kythes (shews itself) next, and their courage grows; and they go on and follow Moses. And although, in the story in Exodus, there appears nothing to be in them worthy of commendation, but ◊scottish{mickle#large|much|great}much for the contrair, yet here their faults are passed by, and the work is ascribed to faith: even as Rahab the harlot hereafter, all her faults are passed by, and her faith is spoken of only. And the apostle says, "Ye have heard of the patience of Job," and yet there kythed ◊scottish{mickle#large|much|great}much impatience in him: and yet there his patience is only commended of, but his impatience not spoken of. Let us learn here that as God, upon the one side, where there is any small [crumbs] of graces in any, he gathers up these, and passes by all their corruptions; so let us know also that @@ -131,7 +131,7 @@ some faith, whilk may be a comfort to him. It should be a matter of humiliation that there is any mixture of doubting; yet this is our comfort, that there is some other thing joined with it. ◊ref{Ps.43}. Let us then strive to waken up faith in our hearts; and let us now put our souls to a trial; and if thou feels nor sees no faith there, whereas thou thought that thou hadst had ◊scottish{mickle#large|much|great}much faith, go to the Lord, and beseech him to acquaint thee with it, and to make faith thine. Secondly, if there be any beginning of faith in thee, albeit it be but like a grain of mustard-seed, or like a smoking flax, beseech the Lord to @@ -152,13 +152,13 @@ this, it is good aye to be complaining of thyself, and they are in the best case who complains; yet, what measure of faith we have, let us aye be doing with it what we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that whilk they have. But if we have but that ◊scottish{mickle#large|much|great}great faith to depend always upon God, and then do the things whilk we are able, then it is well with us; and not to be as those spoken of in the former cap. who draws back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that is faith indeed. And so, albeit thy faith be but small, waken it up, and use it well, and thou shall get more; for to him that hath shall be given. The meaning of that is not, to him that has ◊scottish{mickle#large|much|great}much of the world shall be given more; but he that has any measure of faith, he shall get more of it, if he be wakening it up, and using that well whilk he has; but if he do not so, then that whilk he has shall be taken from him. @@ -170,7 +170,7 @@ sea, or to be in Pharaoh and the Egyptians' mercy, as the proverb is, "They were between the devil and the deep sea:" for they were between Pharaoh, who was a type of the very devil himself, they were between him and the sea; and yet they passed through the sea. So we may see here that faith, in the greatest straits it can be in, will evermore find ◊scottish{ane#an|one}an outgate (way of escape), not by its own power and wisdom, but by the wisdom and power of God; for all things are set on work by God for the good of the believer. Ay, indeed, this power of faith is of such force that the means whilk would be thought to tend to their @@ -180,7 +180,7 @@ Pharaoh and all his company; [as] the three children in the fiery furnace, and Daniel in the den of lions. This faith of the children of Israel looking now to the promise of God, it could not be otherwise with them, but they behoved to be upholden. Ay, in spiritual distresses also, it is only faith that upholds the child of God,---even in greatest desertions, when God seems to be ◊scottish{ane#an|one}an enemy to thee, and there is no sense of joy, peace, etc., it is faith that upholds the soul, till it be at the former strength again. And, therefore, if we have this grace of faith, albeit we have news of new terrours every day, yet we need not @@ -192,8 +192,8 @@ in God, and when we know not what to do, but are enclosed in on all sides,◊footnote{Words truly descriptive of the circumstances in which the covenanters were then placed, and which the preacher, from what follows immediately, seems clearly to have had in his eye.} yet, even then, send up thy prayer to heaven; and when he sends thee not down ◊scottish{ane#an|one}an answer at the first, yet still thou has access to him: send up thy prayers still till thou get ◊scottish{ane#an|one}an answer. Who knows but the Lord will have the kirk of Scotland to know better yet what strength there is in prayer? They who have faith knows what to do in all cases; they have evermore a sanctuary and a refuge to flee to, even to the @@ -213,8 +213,8 @@ Now, upon the other part, the Egyptians assaying to go through, they were drowned. Unbelief, indeed, it may prosper long (I mean in outward things, and that both in peace and in war,) yet it makes evermore a foul hinderend.◊footnote{ An accommodation of the proverb, "Falsehood made ne'er a fair hinder-end." ◊it{Ferguson's Scot. Proverbs.}} For ◊scottish{als#as|also}as long as before they prospered, and stood out in the hardness of their heart, and for ◊scottish{als#as|also}as great as they were in honour and riches, yet all that is nothing else but a fatting of them for the day of destruction. And therefore, care not for the prosperity that is joined with unbelief, for it will evermore end in duleful misery. @@ -259,7 +259,7 @@ promise, it deceives very many; it makes them to think a thing belongs to them, when there is no such thing. And the baker who was in the prison with Joseph, because he heard the butler get a good exposition of his dream, therefore he would speir (ask) the interpretation of his also; but he gat the contrair. So, many thinks, "Am not I ◊scottish{als#as|also}as good as he is," and so, why may not I go on into this course, and lippen (trust myself) into it as well as he? never looking whether he has any interest in the promise or not, but only presuming in it, because he has seen another thrive there. Presumption, I will assure you, is
a/src/0016.pm b/src/0016.pm index 4c33a32..f8cbe5e 100644 --- a/src/0016.pm +++ b/src/0016.pm @@ -7,17 +7,17 @@ of a succession of discourses before this.} but, for the most part, all of them have been brave and heroic spirits. For such were these patriarchs, and such a man was Moses, of whose faith there be many documents and proofs marked. And, therefore, the greater these spirits were, the less is our comfort, for we think the commendation was deservedly given to such great anesonce as these, but that it is impossible for us to follow them or to equal them. What is that to us that Abraham did so, or that such a valiant champion as Jacob did so, or Moses, that he cared not for the king, but forsook Egypt and joined himself to God's people, since that we have not such spirits as these had, but only base, silly spirits? Beloved, hear ane◊scottish{ane#an|one} example, not of Moses, (yet we will not say that he is to be excluded out of it,) but of the whole body of the people; for this is not marked as a fruit of his faith only, but as a fruit of all their faiths. "By faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned." That is, the whole people of Israel by faith went through the sea; they had als mickle◊scottish{als#as|also} ◊scottish{mickle#large|much|great} faith as to believe the promise of God; and when Moses strack the sea with his rod, and set in his foot into it, they followed, and they believing found it to be as dry land. The Jews says it was as a green meadow, but Exodus says it was as a pedmented floor; for the @@ -42,7 +42,7 @@ like a stocking; used metaphorically of an inextricable difficulty.} and the waters closed upon them when they were all in. And their bodies was not carried down with the strength of the stream of the water, whilk had stood so long; but they were carried to that side where the Israelites were: and so that whilk Moses said to the people, "These men whom ye now see ye sallshall see them no more;" and, indeed, they never saw them to offer them any wrong. And the Lord in that was good unto them, for he not only gave them a sight of their dead enemies, but he furnished them with artailzie (weapons,) such as they had need of; for @@ -67,21 +67,21 @@ without faith; so there were some who had faith, and some not; some believers and some unbelievers among them. Take notice here that when we speak of unbelievers we speak not only of Turks and pagans, but also of professors; for infidelity nests itself in the bosom of professors. Thou may seem to thyself to be ane◊scottish{ane#an|one} of God's people, and yet in the meantime carry about with thee ane◊scottish{ane#an|one} ill heart of unbelief, to depart from the living God: and, indeed, it sallshall be easier for Sodom and Gomorrah, or for Tyrus and Sidon at the great day, than for such as these. It is strange that their faith is commended here, for, in truth, it would seem rather that they were not worthy of any commendation at all; for when Moses led them not on the direct way from Rameses to the wilderness, but another way, and they see that he has led them in such a way, where there were high mountains on every side of them, the Red sea before them, and ane◊scottish{ane#an|one} army pursuing them behind, then they begin to murmur against Moses, and says, What is this he is minded to do with us now "has he brought us here to destroy us? For they saw no possibility (as they thought) how to escape, and they knew not what was revealed to Moses; for that was reserved from them that they might think the miracle to be the greater, and that they might see the great power of God in the work. And so they murmur first; yet afterward when Moses says to them, "Fear not; these men whom ye now see, ye sallshall see them no more;" that is, for as glorious a company as ye think them to be, be ye not feared for them; only have faith and believe, and "be still, and see the salvation of the Lord:" and so he strikes the sea with his rod, and he sets his @@ -94,11 +94,11 @@ captain, they with their weak faith, whilk before was hid under the ashes of corruption and infidelity, whilk now they have uttered, then, when that is away, their faith kythes (shews itself) next, and their courage grows; and they go on and follow Moses. And although, in the story in Exodus, there appears nothing to be in them worthy of commendation, but mickle◊scottish{mickle#large|much|great} for the contrair, yet here their faults are passed by, and the work is ascribed to faith: even as Rahab the harlot hereafter, all her faults are passed by, and her faith is spoken of only. And the apostle says, "Ye have heard of the patience of Job," and yet there kythed mickle◊scottish{mickle#large|much|great} impatience in him: and yet there his patience is only commended of, but his impatience not spoken of. Let us learn here that as God, upon the one side, where there is any small [crumbs] of graces in any, he gathers up these, and passes by all their corruptions; so let us know also that @@ -112,7 +112,7 @@ and the day comes not fair sunshine at the first, but a mixture of night and day together; and as water when it is first put on the fire will not grow fire hot, but first lukewarm, and so comes to piece and piece; even so is it with the grace of God: and therefore we should learn to make a distinction. It is good for us to know our awinown souls, and to learn to put a difference between the case, and the constitution of the heart of man. Thy case may be sometimes so as thou feels no faith at all; even after thy regeneration thou may be so that thou will perceive nothing but doubting. At another time, again, the heart @@ -131,7 +131,7 @@ some faith, whilk may be a comfort to him. It should be a matter of humiliation that there is any mixture of doubting; yet this is our comfort, that there is some other thing joined with it. ◊ref{Ps.43}. Let us then strive to waken up faith in our hearts; and let us now put our souls to a trial; and if thou feels nor sees no faith there, whereas thou thought that thou hadst had mickle◊scottish{mickle#large|much|great} faith, go to the Lord, and beseech him to acquaint thee with it, and to make faith thine. Secondly, if there be any beginning of faith in thee, albeit it be but like a grain of mustard-seed, or like a smoking flax, beseech the Lord to @@ -145,23 +145,23 @@ savoured more of faith than that did, "Lord, increase our faith." When thou says, "Lord, I believe; help my unbelief," not for a fashion, but from sense, thou art never in a sickerer (surer) case than thou art then. So say thou, "Lord, I have faith; but it is a torture to me that I have unbelief:" and say to thy awinown soul, "Why art thou disquieted within me? still trust in God." If we could thus waken up and warm the spunk of faith that we have, we might then put it to great use, and we might get great good and comfort by it. As I say this, it is good aye to be complaining of thyself, and they are in the best case who complains; yet, what measure of faith we have, let us aye be doing with it what we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that whilk they have. But if we have but that mickle◊scottish{mickle#large|much|great} faith to depend always upon God, and then do the things whilk we are able, then it is well with us; and not to be as those spoken of in the former cap. who draws back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that is faith indeed. And so, albeit thy faith be but small, waken it up, and use it well, and thou sallshall get more; for to him that hath sallshall be given. The meaning of that is not, to him that has mickle◊scottish{mickle#large|much|great} of the world sallshall be given more; but he that has any measure of faith, he sallshall get more of it, if he be wakening it up, and using that well whilk he has; but if he do not so, then that whilk he has sallshall be taken from him.
II. There is the fruit of their faith, "They passed through the Red Sea." This, indeed, is a strange thing. They were compassed about on all sides; there was @@ -170,8 +170,8 @@ sea, or to be in Pharaoh and the Egyptians' mercy, as the proverb is, "They were between the devil and the deep sea:" for they were between Pharaoh, who was a type of the very devil himself, they were between him and the sea; and yet they passed through the sea. So we may see here that faith, in the greatest straits it can be in, will evermore find ane◊scottish{ane#an|one} outgate (way of escape), not by its awinown power and wisdom, but by the wisdom and power of God; for all things are set on work by God for the good of the believer. Ay, indeed, this power of faith is of such force that the means whilk would be thought to tend to their destruction will be used for their preservation and safety. As the water here, @@ -180,20 +180,20 @@ Pharaoh and all his company; [as] the three children in the fiery furnace, and Daniel in the den of lions. This faith of the children of Israel looking now to the promise of God, it could not be otherwise with them, but they behoved to be upholden. Ay, in spiritual distresses also, it is only faith that upholds the child of God,---even in greatest desertions, when God seems to be ane◊scottish{ane#an|one} enemy to thee, and there is no sense of joy, peace, etc., it is faith that upholds the soul, till it be at the former strength again. And, therefore, if we have this grace of faith, albeit we have news of new terrours every day, yet we need not to be affrayed. Certainly our faith sallshall work more, albeit I grant means should be used to prevent ills, yet our faith sallshall work more than all means, especially when we have God's cause to defend, and we are in covenant with him, and has him to be our leader and conductor. And, therefore, let us still trust in God, and when we know not what to do, but are enclosed in on all sides,◊footnote{Words truly descriptive of the circumstances in which the covenanters were then placed, and which the preacher, from what follows immediately, seems clearly to have had in his eye.} yet, even then, send up thy prayer to heaven; and when he sends thee not down ane◊scottish{ane#an|one} answer at the first, yet still thou has access to him: send up thy prayers still till thou get ane◊scottish{ane#an|one} answer. Who knows but the Lord will have the kirk of Scotland to know better yet what strength there is in prayer? They who have faith knows what to do in all cases; they have evermore a sanctuary and a refuge to flee to, even to the @@ -205,22 +205,22 @@ this here. It was even as upon a hard floor. Beloved, these things whilk are altogether impossibilities to men, the Lord not only makes them possibilities, but he makes them easy, and that even the greatest ease; for what cleaner and harder way can there be than a pedmented floor? and this was so. When there is no course tanetaken but to men, then things may be impossible; but even these same things are possible with God, and he makes them most easy, that so his awinown may have occasion to praise him.
Now, upon the other part, the Egyptians assaying to go through, they were drowned. Unbelief, indeed, it may prosper long (I mean in outward things, and that both in peace and in war,) yet it makes evermore a foul hinderend.◊footnote{ An accommodation of the proverb, "Falsehood made ne'er a fair hinder-end." ◊it{Ferguson's Scot. Proverbs.}} For als◊scottish{als#as|also} long as before they prospered, and stood out in the hardness of their heart, and for als◊scottish{als#as|also} great as they were in honour and riches, yet all that is nothing else but a fatting of them for the day of destruction. And therefore, care not for the prosperity that is joined with unbelief, for it will evermore end in duleful misery.
We may perceive here, that our faith is best known, when we do also see the fruits of unbelief in our enemies. As for example, the Lord delivers his awinown out of all their troubles, but for the wicked again, they perish in the day of trouble: then thou may rejoice when thou sees that others are destroyed, but thou art safe. When thou sees them going on to desperate, remediless, and @@ -233,9 +233,9 @@ This, indeed, constrains thee to magnify the great mercy of God, who has made the difference, whilk is clear to be seen, even by the world. For at death, these who has unbelief will be senseless where he is going to, and what is ordained for him; but for these who has faith; they will be persuaded of the favour of God: then the fruit of thy faith, it sallshall be sweet to thee. And then, at the great day, the fruit of faith sallshall be sensible then, when there, in the presence of all men and angels, he sallshall say to the unbelievers, "Depart from me, ye wicked, into everlasting fire, prepared for the devil and his angels," but to these who has faith, "Come, ye blessed of my Father," etc. This is not to make you proud or presumptuous of anything ye have, but only to make you to @@ -249,9 +249,9 @@ to me; for they had no promise of God to be carried safe through the Red Sea, and yet they undertake to go through it. The Israelites had a promise to be carried through, and so they were safe; but for the Egyptians, they had no promise, and therefore they were drowned. Presumption carries men on into a way, making them think that all sallshall be well, when in the meantime it will not miss to tend to their destruction and overthrow. Even as Haman, when the king said to him, "What sallshall be done to the man whom the king will honour?" he presuming, Whom will the king honour so far as he will do me, whom he has advanced so far already? this was but a general promise made to him by his presumption: but it was another whom the king meant of. And so a general @@ -259,7 +259,7 @@ promise, it deceives very many; it makes them to think a thing belongs to them, when there is no such thing. And the baker who was in the prison with Joseph, because he heard the butler get a good exposition of his dream, therefore he would speir (ask) the interpretation of his also; but he gat the contrair. So, many thinks, "Am not I als◊scottish{als#as|also} good as he is," and so, why may not I go on into this course, and lippen (trust myself) into it as well as he? never looking whether he has any interest in the promise or not, but only presuming in it, because he has seen another thrive there. Presumption, I will assure you, is @@ -270,7 +270,7 @@ last judgment that comes upon them to destroy them. The Lord had given them over to blindness of mind and hardness of heart, and then he sent many other plagues upon them; and that was a ground whereupon they went on. They thought that they had escaped nine plagues already, and so why might they not escape the tenth also? but the Lord having anesonce forsaken them, then their perdition is not far off. And therefore, great need had we to adhere to God, and to see that we be not of his refuse silver; for if we be of his refuse silver, then he will give us over to ourselves; and having plagued us in our minds, then he will @@ -290,7 +290,7 @@ leaving of the Egyptians, and their perishing in the sea, imported the leaving of our spiritual enemies, and their perishing. So that, beloved, this ye know is manifest, that none should be admitted to the communion but these who are baptized; they should be first baptized, and thereafter communicate: so I may say, except we be thus baptized, we sallshall find no comfort in the sacrament of the Supper. And therefore, we must forsake the world, and leave all our corruptions behind us, that they may be drowned into the sea. It makes me to fear that many of us gets no comfort at the communion, because we have not
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That we may take up the purpose the better, let us consider of these parts in it. 1. Who they were whose faith is commended here, The people of Israel. 2. What was the effect or fruit of their faith; "they passed through the Red sea;" they passed not over the sea, for that might have been done without faith, but they passed through the sea. 3. There is the evidence or magnifying of the work, whilk is the manner how they passed through: "As on dry land." The second evidence of the greatness of it is by setting against it the perdition of the Egyptians: "While the Egyptians assaying to pass through were drowned."
I. The persons whose faith is marked here. There is no question they were God's people; and no question there were two sorts of them, some good and some bad. @@ -76,7 +76,7 @@ all; for when Moses led them not on the direct way from Rameses to the wilderness, but another way, and they see that he has led them in such a way, where there were high mountains on every side of them, the Red sea before them, and ane army pursuing them behind, then they begin to murmur against Moses, and says, What is this he is minded to do with us now ¢ has"has he brought us here to destroy us? For they saw no possibility (as they thought) how to escape, and they knew not what was revealed to Moses; for that was reserved from them that they might think the miracle to be the greater, and that they might see the
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There have been many egregious and notable proofs of the grace of God in his children observed in this chapter;◊footnote{It would appear from this, that the earlier instances of faith recorded in this chapter had been made the subject of a succession of discourses before this.} but, for the most part, all of them have been brave and heroic spirits. For such were these patriarchs, and such a man was Moses, of whose faith there be many documents and proofs marked. And, therefore, the greater these spirits were, the less is our comfort, for we think the commendation was deservedly given to such great anes as these, but that it is impossible for us to follow them or to equal them. What is that to us that Abraham did so, or that such a valiant champion as Jacob did so, or Moses, that he cared not for the king, but forsook Egypt and joined himself to God's people, since that we have not such spirits as these had, but only base, silly spirits? Beloved, hear ane example, not of Moses, (yet we will not say that he is to be excluded out of it,) but of the whole body of the people; for this is not marked as a fruit of his faith only, but as a fruit of all their faiths. "By faith they passed through the Red Sea as by dry land; which the Egyptians assaying to do were drowned." That is, the whole people of Israel by faith went through the sea; they had als mickle faith as to believe the promise of God; and when Moses strack the sea with his rod, and set in his foot into it, they followed, and they believing found it to be as dry land. The Jews says it was as a green meadow, but Exodus says it was as a pedmented floor; for the Lord raised as a wind coming from the deserts of Arabia, and it blew on the sea and made a trench and passage for them, the one part above them standing in a heap, as a wall, and the other going from them:◊footnote{ There is a slight mistake here. It was when the Israelites went through the Jordan, that the waters stood up as an heap on the one side, and were "cut off" on the other. When they went through the Red Sea, "the waters were a wall unto them on their right hand, and on their left," (◊ref{Exod.14.22}) This is a mere slip of the tongue, which any, even the most accurate speaker, may at any time make. The accuracy observable in these sermons is astonishing, considering the haste with which they must have been prepared, and the distractions to which the preacher's mind was at this time subjected.} and so they went through safe. And then Pharaoh and his army comes, these who had not been destroyed in Egypt when the first-born was destroyed, thinking for to follow them, and having more mind of the pursuit of the Israelites than the danger they were in, and thought it would be but counted pusillanimity in them not to pursue them wherever they went, and that they might be bold to follow them; yet their presumption deceived them, and they were catched as in a hose-net,◊footnote{A small net like a stocking; used metaphorically of an inextricable difficulty.} and the waters closed upon them when they were all in. And their bodies was not carried down with the strength of the stream of the water, whilk had stood so long; but they were carried to that side where the Israelites were: and so that whilk Moses said to the people, "These men whom ye now see ye sall see them no more;" and, indeed, they never saw them to offer them any wrong. And the Lord in that was good unto them, for he not only gave them a sight of their dead enemies, but he furnished them with artailzie (weapons,) such as they had need of; for many of them when they came out of Egypt had no kind of artailzie, yet now the Lord furnished them all.
That we may take up the purpose the better, let us consider of these parts in it. 1. Who they were whose faith is commended here, The people of Israel. 2. What was the effect or fruit of their faith; "they passed through the Red sea;" they passed not over the sea, for that might have been done without faith, but they passed through the sea. 3. There is the evidence or magnifying of the work, whilk is the manner how they passed through: "As on dry land." The second evidence of the greatness of it is by setting against it the perdition of the Egyptians: "While the Egyptians assaying to pass through were drowned."
I. The persons whose faith is marked here. There is no question they were God's people; and no question there were two sorts of them, some good and some bad. Some of them were believers; but others of them had a profession, but had no faith; for the Apostle, ◊ref{1Cor.10.5}, says that at this time God was not well pleased with some of ‘them. For it was impossible that this could be done without faith; so there were some who had faith, and some not; some believers and some unbelievers among them. Take notice here that when we speak of unbelievers we speak not only of Turks and pagans, but also of professors; for infidelity nests itself in the bosom of professors. Thou may seem to thyself to be ane of God's people, and yet in the meantime carry about with thee ane ill heart of unbelief, to depart from the living God: and, indeed, it sall be easier for Sodom and Gomorrah, or for Tyrus and Sidon at the great day, than for such as these. It is strange that their faith is commended here, for, in truth, it would seem rather that they were not worthy of any commendation at all; for when Moses led them not on the direct way from Rameses to the wilderness, but another way, and they see that he has led them in such a way, where there were high mountains on every side of them, the Red sea before them, and ane army pursuing them behind, then they begin to murmur against Moses, and says, What is this he is minded to do with us now ¢ has he brought us here to destroy us? For they saw no possibility (as they thought) how to escape, and they knew not what was revealed to Moses; for that was reserved from them that they might think the miracle to be the greater, and that they might see the great power of God in the work. And so they murmur first; yet afterward when Moses says to them, "Fear not; these men whom ye now see, ye sall see them no more;" that is, for as glorious a company as ye think them to be, be ye not feared for them; only have faith and believe, and "be still, and see the salvation of the Lord:" and so he strikes the sea with his rod, and he sets his foot first in; and they follow. As for that whilk is spoken of Judah without any warrant, we think it not to be so that it was the tribe of Judah set in their foot first, and therefore the kingdom belonged to them. No question but as Moses' faith was greatest, so he went first on; and he was not of the tribe of Judah. And when he went thus first on, with his strong faith, as their captain, they with their weak faith, whilk before was hid under the ashes of corruption and infidelity, whilk now they have uttered, then, when that is away, their faith kythes (shews itself) next, and their courage grows; and they go on and follow Moses. And although, in the story in Exodus, there appears nothing to be in them worthy of commendation, but mickle for the contrair, yet here their faults are passed by, and the work is ascribed to faith: even as Rahab the harlot hereafter, all her faults are passed by, and her faith is spoken of only. And the apostle says, "Ye have heard of the patience of Job," and yet there kythed mickle impatience in him: and yet there his patience is only commended of, but his impatience not spoken of. Let us learn here that as God, upon the one side, where there is any small [crumbs] of graces in any, he gathers up these, and passes by all their corruptions; so let us know also that the faith of God's people, it is mixed with unbelief, our hope with distrust, our love of God with fear of men, etc.: there is nothing that is perfyte in us, nor will be perfect, so long as we are here. For we must pass from one contrair to another by midses [mediums], and not at the first: for at the first we are altogether [carnal], and then at last, when we are in glory, we are altogether spiritual; so that must be piece and piece done, even as the night goes away, and the day comes not fair sunshine at the first, but a mixture of night and day together; and as water when it is first put on the fire will not grow fire hot, but first lukewarm, and so comes to piece and piece; even so is it with the grace of God: and therefore we should learn to make a distinction. It is good for us to know our awin souls, and to learn to put a difference between the case, and the constitution of the heart of man. Thy case may be sometimes so as thou feels no faith at all; even after thy regeneration thou may be so that thou will perceive nothing but doubting. At another time, again, the heart will be so lift up, (and yet not in presumption neither), that for that time there will be no doubting in his heart; and he wonders at himself that he doubted, and thinks assuredly that he will not doubt again.
This is the ◊it{case} of the heart of man, but not the ◊it{constitution}; for under different cases there is but only one constitution. For when there seems to be nothing but doubting, yet there is faith under that; and when there seems to be no doubting at all, yet there is a root of infidelity in the [heart]: and so the ◊it{case} may be different, but the ◊it{constitution} is one. But this is evermore the comfort of the child of God, even when he finds nothing but doubting, yet he has this assurance, (or at least he may have it), that he has some faith, whilk may be a comfort to him. It should be a matter of humiliation that there is any mixture of doubting; yet this is our comfort, that there is some other thing joined with it. ◊ref{Ps.43}. Let us then strive to waken up faith in our hearts; and let us now put our souls to a trial; and if thou feels nor sees no faith there, whereas thou thought that thou hadst had mickle faith, go to the Lord, and beseech him to acquaint thee with it, and to make faith thine. Secondly, if there be any beginning of faith in thee, albeit it be but like a grain of mustard-seed, or like a smoking flax, beseech the Lord to breathe upon it, and to waken it up: and go not to suppress it, although it only but smoke.
Say, "Lord I believe that---I cannot deny but I have some measure of faith; but I have unbelief also; Lord, help that; take away the power from this unbelief, and add power to faith." Never any word that the apostles uttered at any time savoured more of faith than that did, "Lord, increase our faith." When thou says, "Lord, I believe; help my unbelief," not for a fashion, but from sense, thou art never in a sickerer (surer) case than thou art then. So say thou, "Lord, I have faith; but it is a torture to me that I have unbelief:" and say to thy awin soul, "Why art thou disquieted within me? still trust in God." If we could thus waken up and warm the spunk of faith that we have, we might then put it to great use, and we might get great good and comfort by it. As I say this, it is good aye to be complaining of thyself, and they are in the best case who complains; yet, what measure of faith we have, let us aye be doing with it what we can: for I think infidelity prevails very far with men, when it puts them to that, that they do no good with that whilk they have. But if we have but that mickle faith to depend always upon God, and then do the things whilk we are able, then it is well with us; and not to be as those spoken of in the former cap. who draws back into perdition. If so be that we withdraw not ourselves from believing in God, from doing of any known duty, or from a good work, that is faith indeed. And so, albeit thy faith be but small, waken it up, and use it well, and thou sall get more; for to him that hath sall be given. The meaning of that is not, to him that has mickle of the world sall be given more; but he that has any measure of faith, he sall get more of it, if he be wakening it up, and using that well whilk he has; but if he do not so, then that whilk he has sall be taken from him.
II. There is the fruit of their faith, "They passed through the Red Sea." This, indeed, is a strange thing. They were compassed about on all sides; there was no way for them to escape, as they thought, but either to go through the deep sea, or to be in Pharaoh and the Egyptians' mercy, as the proverb is, "They were between the devil and the deep sea:" for they were between Pharaoh, who was a type of the very devil himself, they were between him and the sea; and yet they passed through the sea. So we may see here that faith, in the greatest straits it can be in, will evermore find ane outgate (way of escape), not by its awin power and wisdom, but by the wisdom and power of God; for all things are set on work by God for the good of the believer. Ay, indeed, this power of faith is of such force that the means whilk would be thought to tend to their destruction will be used for their preservation and safety. As the water here, it gave way to the children of Israel, and preserved them, but destroyed Pharaoh and all his company; [as] the three children in the fiery furnace, and Daniel in the den of lions. This faith of the children of Israel looking now to the promise of God, it could not be otherwise with them, but they behoved to be upholden. Ay, in spiritual distresses also, it is only faith that upholds the child of God,---even in greatest desertions, when God seems to be ane enemy to thee, and there is no sense of joy, peace, etc., it is faith that upholds the soul, till it be at the former strength again. And, therefore, if we have this grace of faith, albeit we have news of new terrours every day, yet we need not to be affrayed. Certainly our faith sall work more, albeit I grant means should be used to prevent ills, yet our faith sall work more than all means, especially when we have God's cause to defend, and we are in covenant with him, and has him to be our leader and conductor. And, therefore, let us still trust in God, and when we know not what to do, but are enclosed in on all sides,◊footnote{Words truly descriptive of the circumstances in which the covenanters were then placed, and which the preacher, from what follows immediately, seems clearly to have had in his eye.} yet, even then, send up thy prayer to heaven; and when he sends thee not down ane answer at the first, yet still thou has access to him: send up thy prayers still till thou get ane answer. Who knows but the Lord will have the kirk of Scotland to know better yet what strength there is in prayer? They who have faith knows what to do in all cases; they have evermore a sanctuary and a refuge to flee to, even to the Lord, who will help them.
III. This fruit of their faith is amplified more in the manner how they went through, "as on dry land:" and the Spirit of God has thought meet to set down this here. It was even as upon a hard floor. Beloved, these things whilk are altogether impossibilities to men, the Lord not only makes them possibilities, but he makes them easy, and that even the greatest ease; for what cleaner and harder way can there be than a pedmented floor? and this was so. When there is no course tane but to men, then things may be impossible; but even these same things are possible with God, and he makes them most easy, that so his awin may have occasion to praise him.
Now, upon the other part, the Egyptians assaying to go through, they were drowned. Unbelief, indeed, it may prosper long (I mean in outward things, and that both in peace and in war,) yet it makes evermore a foul hinderend.◊footnote{ An accommodation of the proverb, "Falsehood made ne'er a fair hinder-end." ◊it{Ferguson's Scot. Proverbs.}} For als long as before they prospered, and stood out in the hardness of their heart, and for als great as they were in honour and riches, yet all that is nothing else but a fatting of them for the day of destruction. And therefore, care not for the prosperity that is joined with unbelief, for it will evermore end in duleful misery.
We may perceive here, that our faith is best known, when we do also see the fruits of unbelief in our enemies. As for example, the Lord delivers his awin out of all their troubles, but for the wicked again, they perish in the day of trouble: then thou may rejoice when thou sees that others are destroyed, but thou art safe. When thou sees them going on to desperate, remediless, and endless misery, and yet God has not so filled thee with unbelief, but has made a difference between thee and these men, thou art ravished in admiration with this,---what thou would be, and what he would be, if he were in thy case, and thou in his.
This, indeed, constrains thee to magnify the great mercy of God, who has made the difference, whilk is clear to be seen, even by the world. For at death, these who has unbelief will be senseless where he is going to, and what is ordained for him; but for these who has faith; they will be persuaded of the favour of God: then the fruit of thy faith, it sall be sweet to thee. And then, at the great day, the fruit of faith sall be sensible then, when there, in the presence of all men and angels, he sall say to the unbelievers, "Depart from me, ye wicked, into everlasting fire, prepared for the devil and his angels," but to these who has faith, "Come, ye blessed of my Father," etc. This is not to make you proud or presumptuous of anything ye have, but only to make you to rejoice in God; and not to ascribe the praise of faith to us, but only to God: for he it is that saws the seed, and we only but taste the fruits thereof.
"Assayed to do the like." What was this that made them to assay to do the like? Even something in them whilk was like to faith, but was not faith,---even presumption. And this I call presumption, when I take a thing or (ere) it come to me; for they had no promise of God to be carried safe through the Red Sea, and yet they undertake to go through it. The Israelites had a promise to be carried through, and so they were safe; but for the Egyptians, they had no promise, and therefore they were drowned. Presumption carries men on into a way, making them think that all sall be well, when in the meantime it will not miss to tend to their destruction and overthrow. Even as Haman, when the king said to him, "What sall be done to the man whom the king will honour?" he presuming, Whom will the king honour so far as he will do me, whom he has advanced so far already? this was but a general promise made to him by his presumption: but it was another whom the king meant of. And so a general promise, it deceives very many; it makes them to think a thing belongs to them, when there is no such thing. And the baker who was in the prison with Joseph, because he heard the butler get a good exposition of his dream, therefore he would speir (ask) the interpretation of his also; but he gat the contrair. So, many thinks, "Am not I als good as he is," and so, why may not I go on into this course, and lippen (trust myself) into it as well as he? never looking whether he has any interest in the promise or not, but only presuming in it, because he has seen another thrive there. Presumption, I will assure you, is the worst leader that can be.
Let us observe here what becomes of those people whom God forsakes: this is the last judgment that comes upon them to destroy them. The Lord had given them over to blindness of mind and hardness of heart, and then he sent many other plagues upon them; and that was a ground whereupon they went on. They thought that they had escaped nine plagues already, and so why might they not escape the tenth also? but the Lord having anes forsaken them, then their perdition is not far off. And therefore, great need had we to adhere to God, and to see that we be not of his refuse silver; for if we be of his refuse silver, then he will give us over to ourselves; and having plagued us in our minds, then he will plague us in our bodies, And therefore, let us beware that we add not sin to sin, that so the Lord may not heap judgments upon us. We may see here what is the miserable and tragical end that God has ordained for his enemies. It's true he has not made all to be thus, but he has made some to be examples, that so others might be feared: he has made some to be examples of sore destruction here, that all may know what he has ordained for his enemies.
The apostle, ◊ref{1Cor.10.1-1Cor.10.2}, he makes another use of their passing through the Red Sea, and he calls it a baptism. Moses, he was the extraordinar minister that did minister this sacrament, and the water of the Red Sea was the element; and their passing through the sea, from Egypt to Canaan, represented their departing from the kingdom of darkness to the kingdom of light; and the leaving of the Egyptians, and their perishing in the sea, imported the leaving of our spiritual enemies, and their perishing. So that, beloved, this ye know is manifest, that none should be admitted to the communion but these who are baptized; they should be first baptized, and thereafter communicate: so I may say, except we be thus baptized, we sall find no comfort in the sacrament of the Supper. And therefore, we must forsake the world, and leave all our corruptions behind us, that they may be drowned into the sea. It makes me to fear that many of us gets no comfort at the communion, because we have not known what baptism is, nor what is the benefit thereof. Especially I would have you to labour to get your lusts mortified and subdued. And therefore, repent and be baptized, not only with water, but with the Spirit of God, and come here in faith; that coming thus to the communion, ye may be partakers of Christ and all his benefits. To whom, etc.