vindicate their disobedience by saying, that the obedience required of them is impracticable. But does not our blessed Lord and Saviour communicate strength to his followers, so that they are enabled to "overcome the world," to "mortify the flesh," and to "bruise even Satan himself under their feet?" Yes, there is armour provided for them, through the proper use of which they are made victorious over all their enemies; "nor does any sin retain its dominion over them”— They do indeed often cry, "O wretched man that I am! who shall deliver me from this body of sin and death?" but they may always add, "I thank God through Jesus Christ our Lord."] 3. Of peace? [The voice of inspiration has plainly told us, that "there is no peace to the wicked." Their consciences indeed are often stupified, and even "seared as with a hot iron," so that they are altogether insensible of their state: and this insensibility is often mistaken for peace: but the votaries of this world are strangers to that delightful feeling which results from a sense of acceptance with God, and an assured hope of dwelling with him for ever 66 But the follower of Christ has "a peace that passeth all understanding." Being justified by faith, he has peace with God," together with a "joy unspeakable and glorified." This peace he has even when all his guilt is most present to his mind, and when death and judgment appear close at hand; because "he knows in whom he has believed," and is assured, that "there is no condemnation to them that are in Christ Jesus." Hence he determinately obeys that injunction, "Thou shalt know no God but me: for there is no Saviour besides me."] Such are, in some little measure, the grounds on which we may decide between God and the world. We beg leave then to put to this whole assembly the following QUESTIONS ;— 1. What is your judgment? [Which has the better title to your love and service,-the world, or God? If" God be a wilderness to Israel," or, if the world can do more for you than He, then we are content that the world shall be your god, and that Jehovah shall hold an inferior place in your esteem: but if God is a fountain of living waters, and the whole creation be only as broken cisterns, then we call upon you to acknowledge "God as your God for ever and ever -] g Hos. xiii. 4. 2. What should be your determination? [“Every man, as the prophet tells us, will walk in the name of his God," whatever his idol may be, whether pleasure, or riches, or honour: "and we also should walk in the name of the Lord our God for ever and ever." In this resolution we should be fixed'. What though all Israel be against us, and we stand alone? shall we withhold our testimony on that account? No: truth is truth, whether embraced by many or by few. The prophets of Baal were not at all the more right in their views, because they were so numerous; nor was Elijah the less right, because he had none to concur with him: nor did he account his singularity in what was good any reason for relinquishing it: on the contrary, though alone, he determined to adhere with all steadfastness to the Lord; and we in like manner should say with Joshua, "Though all Israel should depart from God, we and our houses will serve the Lord". h Mic. iv. 5. i Hos. xiv. 8. k Josh. xxiv. 15. CCCXLVII. ELIJAH VISITED AND REPROVED BY GOD. 1 Kings xix. 11-14. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. THE history of all the saints of old sufficiently proves, that there is no such thing as sinless perfection to be found. There certainly have not been many more distinguished characters than Elijah; yet was he not exempt from sinful infirmities. Circumstances of peculiar difficulty are like a furnace that tries the gold; and highly favoured indeed must he be, who, when in them, does not shew that he has yet a remainder of dross, from which he needeth to be purged. Doubtless the trials of Elijah were very heavy he had asserted the honour of Jehovah in opposition to Baal; and had obtained such a triumph as might well lead to expect a most successful issue to his labours, in bringing back the people to the acknowledgment and worship of the true God. Methinks, this hope gave lightness to his spirits, and added wings to his feet, when he ran before Ahab to Jezreel. But behold, he had scarcely arrived at Jezreel, before Jezebel sent him word with bitter imprecations, that she would have him put to death within the space of one day. This so discouraged him, that he fled instantly to the land of Judah and not thinking himself secure even there, he "left his servant behind him, and proceeded a day's journey into the wilderness." The condescension of God towards him on this occasion forms a striking contrast with his conduct. Let us notice, I. The weakness of the prophet It is justly said of him, and most probably in reference to these very events, that "Elijah was a man subject to like passions as we are." In this part of his history we behold, 1. His unbelieving fear "the [On former occasions he had shewn great fortitude: he had just before dared to accuse Ahab to his face as troubler of Israel;" and to confront alone all the worshippers of Baal with four hundred and fifty of his prophets at their head: he had also put all those prophets to death, and then had accompanied Ahab to Jezreel: but now his faith failed him, and he doubted whether his God could protect him from the rage of Jezebel. Hence, instead of prosecuting the advantage which he had gained, and encouraging all the people to follow up their convictions, he fled from the scene of danger, and, by his cowardice, caused the whole people of Israel to return to the worship of Baal, whom for a moment they had disclaimed. Alas! what is man, if left to himself! the most a Jam. v. 17. eminent saint, if unassisted by fresh communications of grace, sinks, and becomes, like Samson shorn of his locks, as weak as other men. In the instance before us we have a striking evidence, that man of himself can do nothing.] 2. His impatient desire [Wearied and disconsolate, he requested of God to "take away his life." He had seen how little effect had been produced by former prophets; and from present appearances he thought that "he was no better than they," nor likely to have any more success; and therefore he desired a speedy termination of his fruitless troubles. But how unbecoming was this! Whether successful or not in his endeavours, he was glorifying God by them, and should have accounted that an ample reward for all that he could do or suffer in his cause. Had he desired to depart in order that he might have a richer enjoyment of his God, the wish might have been good: but to desire death through mere disgust and weariness of life, was the sad fruit of criminal impatience.] 3. His hasty self-vindication [When the Lord interrogated him, "What doest thou here, Elijah?" he thought of nothing but his own services, and the sins of others: yea, when the question was repeated, he returned the same answer. How strange that he should not, on the repetition of the question especially, suspect himself, and acknowledge that he had come thither without any call or direction from his God! But so it too often is with the best of men: they are more ready to look with complacency on their virtues, than with contrition on their sins; and to censure with severity the faults of others, whilst they overlook their own. According to the prophet's own account, he had done nothing amiss: but, if he had fairly stated the whole matter, his criminality would instantly have appeared. This shews, that there is not a man in the universe whose representation can be fully trusted in things which affect his own character: there is a partiality in all, which leads them to some degree of concealment in their own favour, and that, not only in the things which concern their conduct towards men, but even in the things which relate to God.] Let us now contemplate, II. The goodness of God towards him— God, ever slow to anger, and rich in mercy, exer b ver. 4. See the two contrasted; 2 Cor. v. 4. "Not to be unclothed, but clothed upon." cised towards him the most astonishing kindness. Instead of noticing with severity what the prophet had done amiss, 1. He supplied his wants [The prophet had fled to the wilderness, where he could have no provision except by miracle; and he had little reason to expect, that, while he was fleeing from the path of duty, God would again interpose to feed him by ravens, or to point out another hostess that should sustain him by a miraculous supply of meal and oil. But God would not forsake his servant in his extremity: on the contrary, he now ministered to his wants by the instrumentality of an angel, giving him a miraculous supply of food, and afterwards sustaining him forty days and nights without any food at all. How marvellously gracious is God to his offending creatures! Indeed, if he did not display in this manner the riches of his grace, where is the creature that could hope for any thing at his hands? But this is the constant method of his procedure with sinful men: he finds us outcast and helpless, and he bids us live; and makes the depth of our misery an occasion of magnifying his own abundant mercyd: yea, "where sin hath abounded, grace oftentimes much more abounds."] 2. He reproved his errors [The question put to him was a kind reproof; it was, in fact, the same as saying, "Think whether thou hast not deserted the path of duty?" And when the question had not produced its desired effect, he displayed before him the terrors of his majesty in three successive manifestations of his power; and then, to soften and abase his yet unbroken spirit, he spake to him more effectually in a still small voice; thus renewing to him the wonders formerly exhibited on the same mountain unto Moses, both the terrific scenes of Sinai, and the milder display of his own glorious perfections. Truly it is amazing that the Almighty God should so condescend to the weakness of his creatures, and labour so to prepare their minds for the richer effusions of his grace and love.] 3. He rectified his apprehensions [Elijah supposed himself to be the only one in Israel that maintained a regard for God; but God informed him, that there were no less than seven thousand persons who had not yielded to the prevailing idolatry. What an encouraging consideration was this to the desponding prophet! Well might he return to his labours, when so many yet remained, either to co-operate |