Then remember, if we forget these things, they are not forgotten elsewhere. We are a spectacle to angels as well as to men, and "all things are naked and open to the eyes of Him with whom we have to do." He sees and hears all, and records it in the book of His remembrance. For what purpose? Solomon tells us. "God will bring every work into judgment whether it be good or whether it be evil."

Then observe, the true way of remembering the past is to improve the present and the future. "If ye know these things, happy are ye if ye do them." There are some that look back, but it is all in vain. There are but few persons who have no spasms and fits of reflection and seriousness, but they are like the morning cloud and early dew. Some are saints on the Sabbath and devils all the week. There are some who are devotional in the House of God, but they leave it there to be brushed out with the dust on the Monday morning. This is not religion. Religion is a whole and complete garment that is to be worn always.

You must remember Jesus Christ. Raise as many memorials as you can, but set them all up around the Cross; I say, set them all up around the Cross. What is there in your history and character, when you examine them, which do not display your sins and deficiences? And, Oh Christian, what would you do without His atoning blood and righteousness, and without His Spirit? What will you do on Tuesday when you enter your closets, and ask :

“What have I done for Him who died

To save my wretched soul?

How are my follies multiplied

Fast as my minutes roll!"

What will you do next Wednesday when you enter your closets, and say,

"Lord with this guilty heart of mine

To Thy dear Cross I flee ;

And to Thy hands my soul resign,
To be redeemed by Thee "?

Oh Christians, in prosperity or adversity, in life or in death, say as Flavel did at the end of all his numerous sermons, "Blessed be God for Jesus Christ." Amen.

469

II.

FORWARD!

(Preached on Sunday Morning, January 4th, 1853.)

We are going to surround the table of the Lord, and to eat the bread and drink the cup in remembrance of Him who died for us and rose again; and, as you well know, in these religious services I endeavour to introduce a suitableness of reflection and improvement. There are few subjects that have not a real if not an immediate reference to the dear death we are going to commemorate. But I feel the importance of the season, and I must yield to it. We have passed from one year to another, and the transition has been so recent as to allow of an appropriate address, in addition to the many excellent things you heard from our brother* on Thursday evening from the blessing of Ashur, "As thy day so shall thy strength be." Let me now read the text I have selected for our present meditation, which you will find in Exodus xiv. 15.-" Speak unto the children of Israel that they go forward," which command we are going to consider three ways, upon which I shall enter as soon as you have done shuffling your Bibles in looking for the text. Is it not strange that you cannot believe I read it aright, without searching to see? In that you often lose an introductory observation, that may serve as a clue to the whole discourse. Well, then, "Speak unto the children of Israel, that they go forward." As we said, we shall consider these words three ways. First, in reference to the command given to the Israelites; Secondly, in reference to the advancement of Christians in the Divine life; Thirdly, in reference to the progress of time. What may not appear clear in the division, for the sake of brevity, I hope will be made plain in the develop

ment.

I. We consider these words in reference to THE COMMAND GIVEN TO THE ISRAELITES.

• Rev. Mr. Parks, Bridgewater.

With the history of the case you are familiar. By a succession of dreadful judgments, Pharoah was at last brought to be willing to let the children of Israel go; but no sooner had they departed, than he resolved, if possible, to bring them back, and immediately pursued after them with all his horses and chariots, his horsemen, and his army, and they were sore afraid and the children of Israel cried unto the Lord. "And they said to Moses, because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? saying, let us alone that we may serve the Egyptians; for it had been better for us to serve the Egyptians than that we should die in the wildernesss." So early began the murmurings and rebellions of the people. "And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord, which He will show you to-day; for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever."

This indicates strong confidence in Moses, and the confidence was not presumption, but a confidence connected with prayer. It does not appear that Moses said anything in prayer on this occasion audibly. He seems to have withdrawn from public view, and was prostrate upon the ground, intent in prayer, with groanings which could not be uttered. "And the Lord said unto Moses, wherefore criest than unto Me? Speak unto the children of Israel, that they go forward." Thus teaching us that as duty is not to call us from prayer, prayer is not to keep us from being forward in the use of those means which God has ordained.

Let us reflect upon the situation of these people; for if the army of Pharoah was behind them, the sea was immediately before them, and if they were to proceed it seemed to be advancing into the sea itself. But, my brethren, it became them, and it becomes us, to obey whenever and whatever God enjoins us, and that for four reasons :

First, Because He has a right to command. He is the Sovereign, we are the subjects; He is the Master, we are the servants; He is the Father, we are the children. "And if I be a Father, where is mine honour? and if I be a Master, where is my fear? saith the Lord of Hosts."

Secondly, Because none of His commands are arbitrary. We may not be able to perceive the reasons upon which they are founded, but there are reasons; and these reasons are now

satisfactory to Him, and they will be more than satisfactory to us when they come to be disclosed, and in God's light we shall see light. Our Lord, therefore, traces up the dispensation which drew from Him not only submission but adoration and praise, not to the will of God, but to His wisdom. "I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent and hast revealed them unto babes; even so, Father, for so it seemeth good in Thy sight."

Thirdly, Because all His commands are beneficial, and regard our welfare as well as His own glory. "In keeping His commandments there is great reward."

And Lastly, Because they are all practicable. They all imply a power to obey; a power, if not possessed, yet attainable; if not in ourselves, yet in another, who is at all times accessible. While we are not sufficient of ourselves, even to think anything of ourselves, our sufficiency is of God. And while without Him we can do nothing, by His strengthening of us we can do all things. You will observe, therefore, that His commands are so many intimations and assurances of success.

A British General some years ago having reconnoitred a strong force was about to attack a certain fort, when his men said, "It cannot be taken;” but, said he, “It can be taken, for I have the command in my pocket." Now men may require what is really impossible, but "with God all things are possible." "Stretch out thine hand," said the Saviour to the poor creature who had his hand withered. Did he reply, "Lord I cannot strerch it forth; it is withered ?" No, he stretched it forth, and an energy accompanied the Saviour's word, and his hand was restored whole as the other. "Prophecy to these dry bones," said God to Ezekiel, and he replied, "Lord it is perfectly useless; they can neither hear nor feel!" No; but he prophesied, and they sprang up an exceeding great army. "Go forward" said He unto Moses. Did he reply, "What, and be drowned in the sea?" They went forward, the sea opened before them, and they passed through it as on dry land.

Now all this is very instructive and edifying. It should teach us to do all things in religion without murmuring and disputing. It teaches us to be followers of God as dear children; that there is nothing that more becomes us than a childlike disposition, a very implicit confidence in God, and an unhesitating obedience to His orders and commands. It is this alone that can show you to be the children of our father

Abraham. God sa... Abraham, when he was seventy-five years of age, "Get thee out of thy country and from thy kindred;" a command not very easy to comply with. The heart at seventy-five begins to cleave to places and objects to which it has been long accustomed. A native country is dear; a father's house is dearer still. Then he knew not whither he was to go. Did he say, "Lord, before I leave where I am, inform me where I am to be ?" No, he immediately obeyed, and "went forth, not knowing whither he went." So, too, when God said to him, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee unto the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." What did he? He arose early in the morning and prepared to obey this strange, this mysterious, this inexplicable command: and obtained from God this testimony, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me."

And, my brethren, this will apply to the declarations of Scripture as well as to commands. If God is pleased to reveal such and such things, we are to believe them upon His own authority. It is an homage due to His wisdom and to His faithfulness; for, "He is too wise to err, too good to be unkind." Whereas, if we say, "How can these things be?" instead of receiving them as a little child the declarations of its father, without suspicion, and place our faith only upon our knowledge, how is it possible that we can honour God? If a person were to tell you that there is such a place as Paris, and you were to say "I will believe it, sir, as soon as I have seen it," would he not deem this an insult?

Yea, further, this will also apply to the dispensations of Providence, as well as to duties and declarations. When any of these dispensations seem to be against us and at variance with our welfare, we are to remember that all the ways of the Lord are mercy and truth to those that fear Him, and therefore we should say with Eli, "Let Him do as seemeth Him good."

This is the

II. Let us pass from the Jews to Christians. second application of our subject, in which we are to view this command in reference to THE ADVANCEMENT OF CHRISTIANS IN THE DIVINE LIFE. For, my brethren, as the Israelites were to advance on their way from Egypt to Canaan, so Christians are wayfaring men, seeking a better country, and it becomes them to be always advancing in the way everlasting. "Speak to the children of Israel that they go forward."