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It is not denied that the Ridiculous Speaker succeeds in securing the attention of the children. Children will give heed to whatever is amusing. Let a man come along with a barrel organ, and the most entertaining speaker cannot hold their attention. Let some lively boy report that there is a monkey in attendance on that instrument of music, and it takes more than ordinary discipline to restrain them from crowding the doors and windows to witness the grotesque performances of the merrymaking little beast.

How far, then, is it right to be funny in speaking to children? Very little, indeed, if we want to do them good. Some cheerful brother is disturbed at this, and fears we are taking the side of Dr. Plod. Don't be alarmed, my cheerful friend. It is right to flavour your speech with amusing remarks, just as you put sugar in your coffee. A little sugar, if it is a good article of sugar, without too much sand in it, will sweeten a good sized cup of coffee. If you drink the (decoction of rye, chestnuts, roots, and other

stuff now generally used for) coffee without sugar, it is very disagreeable. If, on the other hand, you put too much sugar in it, you find a quantity of good-for-nothing sweetening at the bottom of the cup, which the coffee would not dissolve, and which is not useful, either as coffee, sugar, or anything else. So must we season our speech with exactly the right quantity of an excellent article of mirthfulness. If a good joke comes in place to point an illustration with, use it by all means, but take care that neither joke nor illustration are used only for the sake of saying something sharp or funny. If the speech is all joke, it is coffee with too much sugar. If too dry and solemn, it is coffee with the sugar left out; and however pure Mocha it may be, nobody wants it, or can enjoy it.

While sweetening our speech with the sugar of pleasant mirthfulness, let us also be careful that it be well seasoned with the salt of Divine grace. Otherwise it cannot be written of it, "And the speech pleased the Lord."

66

SONNET.

Works are the breath of Faith!" Broad-chested Faith,
First but a babe just strong enough to weep
That it can do no more-then fall to sleep,

And wake, again in sighs to spend its breath.
Next it doth learn to utter childish sounds,

With imitative tongue and lisping voice,
Speaking the accents of another's choice,
Nor venturing speech beyond tuition's bounds.
Then, youth, more ardent and much bolder grown,
Elects its when and where, nor will be taught,
But that it finds loud words oft go for naught.
Yet, healthy lungs gain strength with every tone,
Till in its stalwart manhood, bold and wise,
Faith breathes forth love, and prayers responsive rise.

PHEJOS.

467

ELIJAH'S DEFECTION.-1 KINGS XIX.

Few of the Bible

histories are either so instructive or interesting as that of the prophet Elijah-for these reasons among others: it is so largely detailed; it abounds with remarkable occurrences and with astonishing miracles; it delineates two characters as different as light and darkness, the wicked king and his stern and faithful reprover; and there is yet a third character, the infamous idolator and persecutor, Jezebel. The prophet himself is a study, if not a model,-a man of strong faith, severe, resolute, and for the most part unfearing. He marches through the land almost like a god, wrapped in a whirlwind, smiting sin without reluctance or remorse. He comes and goes like a dreadful apparition, which discharges its mission, and can nowhere be found. The land is searched and scoured in all directions, but in vain; yet he suddenly appears again, no one knows whence or how, upon the scene of some new iniquity. He is the Gorgon or the fury who tortures Ahab's reign, and the Scourge of his bloody-minded Queen; -a mighty man of God, who has no equal except Moses, but differs from Moses in this, that Elijah is not the meekest man upon the face of the earth. Yet he was a glorious character, one of the three that communed together on the Mount of the Transfiguration the lawgiver, the lawavenger, the law-fulfiller-the most august assembly that ever met in this lower world.

The Apostle James said of him that he was a man of like passions with ourselves. This plainly appears from that portion of his history which

we are

now about to consider.

Every one remembers of course the sacrifice upon Mount Carmel, in which the priests of Baal were challenged to the trial, as to who

was the true God-Baal, or the God of Israel. The priests of the former prayed and vociferated all day; but as an idol is nothing in the world, "there was no voice nor any that, answered." But when Elijah began although he poured water enough upon and about his altar to extinguish any fire, except that which was supernatural and divine, yet the answer surpassed even his expectation, and proved that the effectual fervent prayer of a righteous man availeth much. But Elijah is one of those remarkable instances in which good men have sometimes failed in the very qualities for which they were in general conspicuous. Abraham, though at ordinary times strong in faith, giving glory to God, fell into unbelief, that led to falsehood, as Job into impatience, and Moses into passionate excess. So we see this prophet, immediately after his memorable instance of zeal and boldness, fly from the path of duty, honour and safety, before the threats of Jezebel. Who shall believe that he stands securely when such men fall? There is an awful severity in that question, again and again repeated: "What doest thou here, Elijah?" When even a prophet forsakes his work, he shall be sure to find that God will meet with him. What words are these from the lips of such a man: "O Lord, it is enough, take away my life, for I am not better than my fathers." But besides the faint-heartedness which heevinced upon this occasion, there is by no means a perfect sincerity in the account which he gives of himself. He does not confess his own weakness and infirmity before God, he prefers grievous accusations against the people, and laments that he is left alone. He that should rather have interceded for the sinners, bring

forward the extent of their guilt, and unwittingly makes the worst of it. How different from that pitiful and compassionate Moses, who pleads for them to avert God's wrath by his prayers; and from that greater than Moses, who cried out in the midst of his own agonies, "Father, forgive them, for they know not what they do."

First, let us in justice to the prophet look at his accusation, as it is an evidence of his zeal for God's worship and glory. It would indeed have been a shameful thing to see God's altars thrown down, &c., and yet have remained unmoved. "We cannot be too meek and gentle in our own causes; yet in the cause of God, the utmost zeal and earnestness become us."* It is no sign of a gracious spirit to be able to see iniquity abound, the word and will of God trampled under foot, His institutions despised, without grief and indignation. Thiswas the fault of Eli, who, though the sacri. fices of God were daily defiled and scandalized by his own sons, sat quietly and apathetically by, reproving it, indeed, yet in terms too gentle by far for the occasion. If religion is worth anything it is worth our whole hearts, cur utmost earnestness. We must be cold or hot, not lukewarm. Our Divine Master teaches us, by His example, that holy zeal is not unlovely, for He went into the temple. with a scourge of small cords, and drove out all the buyers and sellers. This is represented as a fulfilment of prophecy: "The zeal of thy house hath eaten me up." " It is good," says the Apostle, " to be zealously affected always in a good thing." Still, we must remember, that righteous indignation has its bounds; and although but few persons are guilty of an excessive zeal, yet it is possible to offend even in this particular. For example, that zeal must be con

* Parr on Romans.

demned which is directed against the persons of sinners rather than against their faults; whereas, true zeal is a holy fire that should burn against the sin, and not against the sinner. It pities the one, but has no pity for the other. Here in particular the prophet appears to be at fault. He makes the guilty people prominent. We discern no gleam of tenderness and mercy. Whereas He, who is our best example, whose zeal ultimately consumed Himself, until body and soul were both made an offering for sin, has ever in its very exercise, given the strongest evidence how much He loved sinners, since it was for their sake that He consented to pour out His soul unto death, and to be the sufferer in that fiery baptism in which His ministry on earth was closed.

It is a lamentable argument of the degree to which Israel had gone in declension from God that such a prophet as Elias is reduced to complain in this manner. If we should see a father plunged into bitter despair, wringing his hands in agony over the stubbornness of his son, we must needs conclude the case to be very deplorable. There is little hope when such a ministry proves unsuccessful. But after all it is not the ministry that is to blame, but the impenitence of the sinner. Even Christ himself had to turn away at last from stretching forth His hand to a disobedient and gainsaying people, and all He could do when He stood and looked over Jerusalem was to weep. When it comes to this-when a prophet gives up his work in despair, and while so far clear from the blood of all men, feels with anguish that he can do no more, surely there must be some who are not far from a state of final impenitence. Like the Jews who could neither be softened by the tears or the blood of Jesus Christ.

But although the prophet Elijah cannot be acquitted of some considerable degree of sinfulness on this occasion, we cannot but notice that this, his prayer, with all its faults and imperfections, was signally answered. It could not be right to pray thus passionately for death, and yet he obtains not death, indeed, but what was far better, a translation. With a view to this issue, he is directed to go and anoint Elisha as prophet in his room. Which shall we admire most here, the pardoning mercy of God, or His fidelity in rewarding faithful service? He does

not bear hard upon His servant's infirmities. "He knoweth our frame, He remembereth that we are but dust.” Our service may not be perfect and unblemished, yet He will not condemn it for a flaw. You may observe in reading the Scriptures how again and again He accepts the excellencies and passes by the defects.

This

would have been conspicuous in the case before us, if Elijah had even died like other men. How much more when we see him so honoured as that a chariot of fire, and horses of fire are sent from heaven to fetch him?-the second and last man who, since the beginning of the world, escaped the pains of dying. We We cannot therefore say that such honour have all the saints, but at least we may say this, that under the Gospel we have less reason to desire it. Our knowledge of the world to come, is so much greater, and death so much less to be dreaded, that we need not ask to be carried to heaven in a fiery chariot. Why should we fear to put off our mean garments of mortality and lie down to sleep, when we know that we shall rise up kings and priests unto God? Tis but laying down our load, putting off our harness; saying "farewell toil, sin, sorrow." Like Elijah's mantle, our mortal part drops upon the earth; like Elijah's

living self, the spirit flies to the bosom of her Creator, Father, Redeemer and God.

But what saith the answer of God unto him? "I have reserved to myself seven thousand in Israel which have not bowed the knee to the image of Baal;" and God never has and never will, suffer His Church to become extinct in the world, how near soever she may have sometimes seemed to that catastrophe. In the worst of times, He has always had at least a remnant; and in the greatest dangers He has always found out a means of deliverance. Christ Himself assures His disciples that His Church should be founded upon a rock, and the gates of hell should not prevail against it. We are to account for it by His love for the Church, and by His love for the world,-we say by His love for the Church, which He may for wise reasons suffer to be afflicted, but will not suffer it to be destroyed. What! does not God say, that "although a woman may forget her sucking child, yet will I not forget thee." Did He not declare to her, though afflicted and tossed with tempest: "Behold, I will lay thy stones with fair colours, and thy foundations with sapphires." Was it not He who inspired in the breasts of His ancient servants the most tender love for Zion and its interests. "If I forget thee let my right hand forget her cunning, and my tongue cleave to the roof of my mouth." Did not Christ love the Church, and give Himself for itand does He not regard it as His bride-the Lamb's wife? But there is not only love to the Church, there is involved in it also love to the world, for the Church exists in the world to do for Him His work of love, of mercy-to gather unto itself the outcasts not yet collected-to be His witness-to instruct the ignorant, and seek and save the lost. As

long as He has a work of this nature to perform, His Church must be preserved. Tempted, afflicted, and weakened it may be, but never extirpated. Let the Church learn her responsibilities. She exists for the world, and is the exposition and evidence of Christ's love for the world.

The wisest and best of men may make the most egregious mistakes when they venture to speculate upon the number of the elect-as Elijah did here.

One would have thought that the prophet of all Israel must have known, or at least have had good grounds for such a statement; but no. It is probable that in all

times there have been far more of God's servants in the world than men could reckon up. He may have, perchance, many a hidden gem scattered up and down in the very bosom of false creeds,-serving him in sincerity and truth, in spite of all their errors, for at any rate theirs is not the sin of wilful ignorance, that is, the sin of enlightened people, and of persons who might learn but will not. But after all it is but presumption to enquire-What is that to thee? Our Lord rebukes it in His disciples-" Strive ye to enter in at

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The number is not great in comparison with the thousands of Israel, but it was enough to answer and reprove the prophet's accusation. He was not, as he thought, alone. "I have reserved unto myself," says God, "Seven thousand in Israel who have not bowed the knee to the image of Baal,"-a sufficient sign of their fidelity and true piety. But how preserved? It may inean either that they had been kept safe from the fury of persecution by the providence and power of God, or that they had been retained in their allegiance by His efficacious grace. The latter is the more useful interpretation. 'If we stand firm, it is not in our own purposes and resolutions-it is by the strength of God and our dependence upon Him. We must be kept by the power of God through faith unto salvation. Then only are we secure, when He will deliver our souls from death and our feet from falling.

THE EMPLOYMENT OF WOMEN AS HOME MISSIONARIES*

BY THE REV. HUGH STOWELL BROWN, LIVERPOOL.

IT is not absolutely necessary that we should have for every kind of religious organization and effort, the distinct or direct authority of Scripture. It is enough if we can appeal to the spirit of God's word in justifi

The Circular Letter of the Lancashire and Cheshire Association of Baptist Churches. 1864.

cation of the steps which we take with the view of advancing the Christian cause. Neither for our Sunday-schools, nor for our systems of Tract distribution, nor even for our Missionary Societies of any description, as actually constituted, can we quote direct Scriptural authority. To the Church of Christ has been committed the great work of preach

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