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There have been many egregious and notable proofs of the grace of God in his children observed in this chapter;1 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 ones 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 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 as much faith as to believe the promise of God; and when Moses struck 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 pedimented 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:2 and so they went through safe. And then Pharaoh and his army comes, these who had not been destroyed in Egypt when the firstborn 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 cowardliness 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 caught as in a hose-net,3 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 you now see you 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 weapons such as they had need of; for many of them when they came out of Egypt had no kind of 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, 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, which 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, in 1 Corinthians 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. You may seem to yourself to be one of God’s people, and yet in the meantime carry about with you 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 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 an army pursuing them behind, then they begin to murmur against Moses, and say, 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 you now see, you shall see them no more;” that is, for as glorious a company as you think them to be, be you 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 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, which before was hid under the ashes of corruption and infidelity, which now they have uttered, then, when that is away, their faith 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 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, “You have heard of the patience of Job,” and yet there was 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 are any 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 perfected in us, nor will be perfect, so long as we are here. For we must pass from one contrary to another by 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 own souls, and to learn to put a difference between the case, and the constitution of the heart of man. Your case may be sometimes so as you feel no faith at all; even after your regeneration you may be so that you 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 case of the heart of man, but not the 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 case may be different, but the 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, 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. Psalm 43. Let us then strive to wake up faith in our hearts; and let us now put our souls to a trial; and if you feel nor see no faith there, whereas you thought that you had much faith, go to the Lord, and beseech him to acquaint you with it, and to make faith yours. Secondly, if there be any beginning of faith in you, albeit it be but like a grain of mustard seed, or like a smoking flax, beseech the Lord to breathe upon it, and to wake 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 savored more of faith than that did, “Lord, increase our faith.” When you say, “Lord, I believe; help thou mine unbelief,” not for a fashion, but from sense, you are never in a surer case than you are then. So say, “Lord, I have faith; but it is a torture to me that I have unbelief:” and say to your own soul, “Why art thou disquieted within me? Still trust in God.” If we could thus wake 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 to be complaining of yourself, and they are in the best case who complain; yet, what measure of faith we have, let us 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 draw 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 your faith be but small, wake it up, and use it well, and you 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 waking 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.
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 a 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 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 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 behooved to be held up. Ay, in spiritual distresses also, it is only faith that upholds the child of God—even in greatest desertions, when God seems to be an enemy to 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 terrors every day, yet we need not to be 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,4 yet, even then, send up your prayer to heaven; and when he sends you not down an answer at the first, yet still you have access to him: send up your prayers still till you 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 know 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 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 pedimented floor? And 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 trying 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.5 For as long as before they prospered, and stood out in the hardness of their heart, and for as great as they were in honor 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 sad 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 you may rejoice when you see that others are destroyed, but you are safe. When you see them going on to desperate, remediless, and endless misery, and yet God has not so filled you with unbelief, but has made a difference between you and these men, you are ravished in admiration with this—what you would be, and what he would be, if he were in your case, and you in his.
This, indeed, constrains you 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, the one who has unbelief will be senseless where he is going to, and what is ordained for him; but for the one who has faith; they will be persuaded of the favor of God: then the fruit of your faith, it shall be sweet to 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, you wicked, into everlasting fire, prepared for the devil and his angels,” but to these who has faith, “Come, you blessed of my Father,” etc. This is not to make you proud or presumptuous of anything you 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 sows 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—even presumption. And this I call presumption, when I take a thing before it comes 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 honor?” he presuming, whom will the king honor 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 ask the interpretation of his also; but he got the opposite. So, many think, “Am not I as good as he is,” and so, why may not I go on into this course, and entrust 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 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 tragic 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 1 Corinthians 10:1-2, 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 you 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 get 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 labor 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, you may be partakers of Christ and all his benefits. To whom, etc.