if this might take place, when the preacher had to utter the rough notes of vengeance, what may we expect in our own day, when, though the minister may have none of the oratory which enchained the Jews, even whilst their ruin was the theme, the message is in itself a very lovely song, the melodious chaunt which angels first sung on the birthnight of Christ, when they told the world that its deliverer was born? Oh! it is not requisite that the preacher of the Gospel should be one who plays well on an instrument, in order to his captivating the ear, though he does not touch the heart; for there is something soothing and thrilling, like music on the waters, in the simple announcement"God so loved the world that he gave his only begotten Son, that whosoever believed in him should not perish, but have everlasting life."

We beseech you, therefore, to examine with all diligence, whether the pleasure you may feel in listening to the Gospel proceeds from a consciousness of the suitableness of redemption, of the death you deserved, and of the life that is in Christ. We warn you against mistaking a natural excitement for a spiritual emotion; we charge you not to conclude that you are in love with the truth, merely because you find that you can listen with interest to its publication, and even be jealous and dissatisfied when it is withheld, or only imperfectly stated. "Be ye doers of the word, and not hearers only." Fasten to this, and give yourselves no rest until, as in the sight of God, you can answer in the affirmative. And if ye question whether it be a thing of likely occurrence, that the Gospel may be heard with pleasure, and yet with no profit, and whether there exists the danger against which we emphatically warn you, we send you at once to the scene of the crucifixion, and, whilst you look with horror on the infidel malefactors as they reviled the Lamb of God, in his last mysterious agonies, and thus pulled down on themselves irremediable ruin, will tell you, that these are the very persons of whom, but a short time before, it had been said, And the common people heard him gladly."

66

A SERMON

Preached on the First Sunday after Easter, April 2nd, 1837,

AT

ST. STEPHEN'S CHURCH, SALFORD,

BY THE

REV. R. FROST, M. A.

MINISTER.

TEXT-" And Moses said unto the people, fear ye not; stand still, and see the salvation of the Lord which he will shew to you to-day: for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever. The Lord shall fight for you and ye shall hold your peace."-Exodus, xiv. 13, 14.

You cannot fail to have observed the connection which the Church of England in her services seeks to present to the notice of her members between the deliverance of Israel out of Egypt, and the redemption of the world by the death. and resurrection of the Lord Jesus Christ.

It

The one was strikingly typical of the other; and many circumstances combine to increase the interest of that connection. may not therefore be materially out of place-now that we have just been commemorating these stupendous events -to ask you to meditate upon a few particulars of the illustration which the one subject affords of the other, and which is not indistinctly intimated in the appointment by the Church, of the 12th and 14th chapters of Exodus for the former lessons in the services for Easter-day.

We may observe indeed, generally, that almost all the features of the passover shadowed forth some important matter in the scheme of salvation. For example, Israel's bondage in Egypt typifies the sinner's bondage to the world; and Pharaoh, their tyrannical oppressor, the cruel enemy both of God and man.

Saran does not let his bond slaves depart from his service, but by severest compulsion, and if by power divine

a

they escape his grasp he seeks to raise against them “ flood" of opposition or persecution, (Rev. xii. 15,) if perchance he may yet destroy their souls. For this purpose God raised up Pharaoh that he might show in him his power. And in the overthrow of Pharaoh and his host God has given, for the encouragement of his tempted people, a testimony of his omnipotence to destroy his enemies and to save his children from their snares.

Israel was not delivered without cost-a circumstance of no small importance in the series of typical events to which we are alluding. God himself records it in the prophecy of Isaiah (xliii. 2.) "I gave Egypt for thy ransom, Ethiopia and Sheba for thee." And means were appointed for them to retain the recollection of the price, by the constant use of the expression, "I am the Lord thy God, which brought thee out of the land of Egypt, the house of bondage." We were not redeemed without a price—but with that which is above all price-not with corruptible things, as of silver and gold, but with the precious blood of Christ. Nor are we left without the means of the continual remembrance of the purchase he has made by the sacrifice of himself. We are enjoined to assemble round his table, and receive the elements of his broken body and shed blood in remembrance of him, and so to celebrate his love until his coming again.

Every particular in the ordinance of the passover might in like manner furnish its appropriate illustration; but we confine ourselves to the immediate subject of our text, and propose to gather from it two topics of contemplation; regarding, it,

First, as an answer to the people's expostulation with Mɔses, and

Secondly, a command to regulate their conduct at this extraordinary juncture.

First, as an answer.

The circumstances they were in were certainly peculiar and very trying. The 9th and 10th verses state that immediately on their departure," the Egyptians pursued after them, and overtook them encamping by the sea; and they were sore afraid." The danger of their inevitable destruction seemed now to be extreme. God had already interposed wonderfully in their behalf, and they ought to have

rested in his faithfulness; but they had not strength enough of faith to be satisfied with it as their sufficient shield. They expostulated wrongfully against Moses. In their impatience under present difficulties they 1st, forgot the severity of their former bondage and represent as if they could have very well endured it. 2d. They turn their deliverance into ridicule: "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?" 3d. They regret their emancipation: and now confirm the word which before they had wickedly spoken. "Is not this the word which we did tell thee in Egypt, saying, let us alone that we may serve the Egyptians?" Yes, it was. On two several occasions their word to this effect is recorded. In chap. v. 21, they complain that their condition was now worse than when Moses and Aaron commenced their negotiations with Pharaoh; and in vi. 9, they refused to receive comfort from the hope set before them, and “hearkened not unto Moses for anguish of spirit and for cruel bondage." To all this angry objuration Moses gives an answer full of encouragement and mercy. "Fear ye not; stand still, and see the salvation of the Lord, which he will shew to you to-day," &c.

God intended their deliverance--they need not fear but that he would provide the means of its accomplishment. How graphically does this expression portray the feeling of many who have but recently assumed the profession of spiritual religion. They are not long before they meet with difficulties. They ought not to be surprised; for they have been forewarned by the Saviour himself, that "in the world they shall have tribulation." They are assailed with temptations. But for these they ought to be prepared, for they have been bidden to "count the cost." But notwithstanding all the intimations they have received of the approach of opposing enemies, they are not practically prepared to meet them. They quail before their difficulties; they tremble at temptation; they fear lest they should be overwhelmed; they are ready to despair; are tempted to repent their choice, and turn back again to the world. But if they were in earnest when they made the choice, they have no reason to be discouraged. 2. Let them apply to themselves the command given to

"He

Israel in the text, to regulate their conduct in this juncture. They are in straits; but the battle is not theirs, but God's. True, their discomfiture may seem to be at hand, but the purposes of God's mercy cannot be overthrown. will keep the feet of his saints." They need "not fear." "With him there is plenteous redemption." They have but to stand still and to receive it but to direct the eye of faith to his power and truth, and to see the salvation of God. Their enemies may appear clamorous and strong, but the Lord is a man of war, Jehovah is his name. He will cast down their foes. If they can rest on him, he will achieve the victory; and by virtue of the triumph shall the enemies, whom they see and dread, be repulsed with such an utter and a final overthrow, that they shall see them again no more for ever. Experience alone can teach us the difficult lesson of thus practically confiding in the faithfulness of God, and realising the deliverance which he alone can effect. His word of promise, however, secures his effectual interposition beyond the suspicion or possibility of disappointment. "The Lord shall fight for you, and shall hold your peace." ye

Thus, the subject furnishes ample and most appropriate instruction for the encouragement of those who, ere they have advanced far on their Christian course, are beset with snares, and assailed with temptations, which threaten the very existence of the principle of divine grace. If the principle be indeed established in their souls, it plainly tells them they have nothing to fear-for "greater greater is he that is in you, than he that is in the world." But the subject furnishes instruction also for the warning of those who have their portion in this life. It was while the Israelites were yet in Egypt, that they besought Moses to let them alone, that they might serve the Egyptians.

Israel's bondage in Egypt, we have said, typifies the sinner's captivity to Satan and the world. Many are yet in Egypt, and their lives are embittered with the hard servitude they undergo. They are in laborious pursuit of what they may find in the world, but the world can never supply their need. They subject themselves to endless toil-a toil that can neither profit nor deliver. They deceive and are deceived. We deeply pity them, and fain would in