reputation, but he wished to infer that he was to decrease also with reference to his calling. The calling of John the Baptist was a preparatory one. He had to prepare the way for the Bridegroom of souls, by preaching the law of repentance, and be simply a leader unto Christ, like Moses, only that he joined Mount Sinai with Moriah, and accompanied the deep sounds of the law with the sweet melodies of the Gospel. His disciples knew well enough that the Messiah would come, in order to bring help and salvation to sinners; however, many of them seemed to look upon the repentance they practised, and the poor and severe life they led in the wilderness, as well as the self-denials, fastings, and prayers, to which John held them, as if they had a reconciliating power, or at least belonged to the scale of the merits which were to overbalance the weight of sin, with its adherent curse. But this was confounding Christ and John, and absurdly mixing merit and grace together. These good people had not yet dived sufficiently deep into Jordan. "No, no," exclaims John to them, "this will not do; you must die more completely, and plunge yet deeper into the free grace. As for me, I must decrease. Every thing in which I have exercised you, repentance, mortification of the flesh, fasting and prayer, must lose credit with you, as means for reconciling God. You must seek it in Jesus, and in Jesus only. He must increase, but I must decrease." any people not unfrequently break out again in such a "Are we not then to increase in sanctification?" Yes, grow thou like a palm tree; but in thy own estimation and consciousness thou must remain as a hyssop on the wall, and must daily become less and daily weaker, and more in want of a staff from without to support thee, or thy way is not the right way. Children of God must increase in him who is their Head. Now, if thou growest daily more and more to nothing, and Christ to thy all in all; if thou feelest thyself daily more destitute, and embracest with increasing desire the riches of thy High-Priest; if thou findest thyself continually more stripped of real virtues, and the righteousness of the Surety becomes to thee more precious with every moment; if thou perceivest more and more clearly thy entire And in this exclamation of the Baptist is com- impotency, and becomest more and more a beggar prised the whole mystery of godliness. Should at the Rich Man's door-"Truth, Lord, yet the dogs one ask us, "What shall I do to be saved?" Our eat of the crumbs which fall from their master's answer is, "Thou must decrease, and Christ must table; " yes, then is this decrease a real increase; and increase, and thou shalt be saved." Should any one this impoverishment and weakness in thyself abuxinquire, "In what consists the Christian's sanctifica-dancy and strength in God. When a man enjoys tion?" what could we reply but, "In this, that Christ increase, and he decrease." Should any one wish to know by what he shall perceive that he is advancing in the way of salvation, we must necessarily say, "Perceive it by that, if Christ increases in thy estimation, and thou decrease." By nature we are great, Jesus little; we are strong, Jesus weak; we do not admit Jesus to be the only Saviour, to be the Alpha and the Omega. No, the power is in our hands, and not in his; the light in our own reason, and not in the Luminary of God; salvation is looked for in self-acquired merits, and not in the merits of the Blood-bridegroom. But unexpectedly a flash of divine radiance illumes our benighted heart, and the whole is at once changed. The strong one has on a sudden become weak, and he who was weak has become strong. The Sun of righteousness expands his wings in increasing glory before us, and we who shone so bright in the night of our understanding grow dim, wane, and disappear with all the splendour of our excellencies, virtues, and powers. Wretched and destitute, we sink down in tears by the throne of grace, and, oh, what would we not give if he, the exquisite, the incomparable Redeemer, would deign to refresh our parched lips and panting heart with but a single drop of grace, with but a single look of love. Now the sinner has decreased, and Jesus has increased in his sight. Whoever has been once sincerely and thoroughly humbled in repentance should be supposed never again to raise his head in arrogancy. But experience often shows it to be otherwise. It would be the case if the old Adam were actually dead in the man; but he still lives, though bleeding, like one convicted on the cross. After their conversion, perfect spiritual health, he decreases, but Christ increases; and, by his personal decrease, Christ becomes to him daily more excellent, more precious, and more indispensable. "I must decrease," says John the Baptist, and thereby expresses a necessity. Yes, it cannot be otherwise. Those whom the Lord loves he leads from one downfall to another. The part of history we are about to consider presents to us a case of this spiritual decrease, and the increase of Christ, in the person of Obadiah. 1 KINGS, XVIII. 1—16. the Lord came to Elijah in the third year, saying, Go, show lord what I did when Jezebel slew the prophets of the Lord, how I hid a hundred men of the Lord's prophets by fifty in a cave, and fed them with bread and water? And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me. And Elijah said, 'As the Lord of Hosts liveth, before whom I stand, I will surely show myself unto him to day.' So Obadiah went to meet Ahab, and told him, and Ahab went to meet Elijah." After having dwelt for a time with our prophet under the vine and the fig-tree, we accompany him again into the stormy theatre of public life. Upon the bidding of his Lord, we behold him to-day weigh the anchor; and ere long his bark of life will appear again in the open sea, tossed about by wave and wind, cruising between cliffs and whirlpools, and surrounded by lightning and tempest. Here we have Elijah's departure from Zarephath; what was passing at the time in the court of Samaria; and the meeting of Elijah and Obadiah. I. The prophet has now dwelt two years and some months at Zarephath. The Scripture calls it "many days:" which no doubt had passed rapidly enough with the prophet. But if we compare this time with the ways which the Almighty generally leads his children, it was certainly one of " many days." To be for two successive years and some months under safe shelter; for two years and more to be at ease, and bask in sunshine, interrupted, perhaps, only by a few fleeting clouds; to live in a state of constant enjoyment, unmolested either by the devil or the world, is indeed apportioned but to very few. Our abiding at Zarephath is generally reckoned by mere hours or days, and not by months and years. Perhaps Elijah would gladly have stopped for a while longer at Zarephath; for he felt happy there, and more so of late than in the commencement, as the cloud of affliction had left much dew and blessing upon this peaceful hill of Zion. It was since that time, as we know, that the widow had become truly his sister in the Lord, living with him in harmony, according to the truest and holiest acceptation of the word. Since then their hearts were one in the bleeding heart of love which was to be broken for their sakes on the cross ;-and who knows how it stood with the boy whom Elijah had rescued from death ?—yes, since then he may but just have begun rightly to live. But the word came, "Arise and depart! At the brook Cherith, where at times he may have felt a wish to bid adieu to the solitary spot, the command was, 66 Suppress thy inclination, Elijah, and remain where thou art." But at Zarephath, where, were he permitted to follow the bent of his inclinations, he would yet have remained for a season, the word of the Lord came to him, saying, "Go, Elijah, show thyself unto Ahab." Thus are our wishes and inclinations always frustrated. Observe your own life, and you will find this verified. For our inclinations and wishes are generally speaking of little worth. The Almighty looks better to our welfare than we do ourselves; therefore, we should leave it entirely to him to form and to accomplish the plan of our existence, and confide in him that he will deceive no one for the Lord is righteous and good, and is a rock, as Moses says, and all his works are perfect. "Set out on thy journey, Elijah! He is a faithful and a skilled potter under whose hands thou art, and he holds thy leading strings with a mother's care." But, why advise Elijah? He knows how to act. "Go, take leave of the widow, and show thyself unto Ahab." Well, what else could this convey than, Leap from thy skiff into the raging billows; leave 66 thy stronghold, and take up thy abode amongst lions." But Elijah understood the art of taking with him skiff and stronghold. His God to him was both,-his refuge for ever and ever, his shield and his protection. True, that to go and show himself unto Ahab was expecting a great deal from our prophet. He was to face an enraged tyger, a hyena at the pitch of its fury; a man whose wrath had for three years and a half kept progressive pace with the distress of the country, and had sunk deeper and deeper into his wicked heart, there rooting itself more firmly with every hour. For three years and a half Ahab had been endeavouring to apprehend the prophet; he had used every effort to trace out his abode; had employed spies to search his own dominions as well as all the neighbouring countries and had even taken an oath from the different tribes and states that they had not found him: still all his endeavours had proved fruitless. What a vexation to him, and disgrace to his royal power. And Elijah had to apprehend a dreadful revenge; yet, notwithstanding, he receives the concise and imperative command, "Go, show thyself unto Ahab." But let no one think that God ever expects what is superhuman from any of his children without imparting to them superhuman strength. Let no one suppose that he ever requires from us a fight of faith without subjoining faith to his demand; or that he would lead us into any difficulty without providing us at the same time with a sufficient support; or, at least, a safe-guard against depression and despair. And, should our tribulation even force us to exclaim in agony, "Why hast thou forsaken me," he still enables us to add at least, if not in positive enjoyment, yet in inward faith, "My God, my God!" which suffices to keep us from sinking. He never directs us to go forth into darkness without being himself our staff and help; and, however dismal and dreary the night may be with which he surrounds us, he causes still some glimmering ray to shine upon us, thus or otherwise, in order that the darkness may become twilight. The light he kindled to Abraham on his darksome path to mount Moriah was, with the general belief of "Whatever God does, he does well," the peculiar impression in Abraham's heart, that "God will restore his Isaac to life again," which greatly encouraged him on his way. To Job was granted a peculiarly clear and unerring prospect to the final result of his sufferings, and to the day of resurrection: "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though, after my skin, worms destroy this body, yet in my flesh shall I see God." And this prospect kept him from sinking. And what did Elijah receive to alleviate his present journey of faith? Amongst other things, the promise, "I will send rain again upon the earth." Send rain! "Now God be praised," thought Elijah, "I depart hence as a harbinger of joy, and carry a blessing with me." Now, should all the horrors of drought and famine startle him on his road, he could say to himself in joy," All will soon be changed." Should people, emaciated by want, gaze at him as he passed by, he could say within his heart, "Be comforted." And whenever his ideas reverted to Ahab, and the fury and hatred of all his enemies, the consoling thought would also press upon his mind, "Who knows what may happen when in the name of God I re-open the clouds; who knows that they will not at last submit and humble themselves, and acknowledge the Lord of Hosts?" Thoughts, hopes, and expectations, such as these world. Here we have a proof that piety is not a plant were certainly much calculated to lessen the fatigue always trained, as some suppose, under the care of and dreariness of his way, and to diminish the repug-human education, admonition, and good example, or nance of his nature. Thus the gracious Lord is always lovingly concerned that our path be not too dark and too rough. how could a pious man grow up in Samaria. This instance shows us that the children of God are not the productions and creatures of favourable circumstances and associations; for, at Samaria, both were calculated only to render Obadiah and every one else a child of the devil. The Lord himself forms his people where and when he pleases, and has mercy on whomsoever he chooses; and to whosoever he is gracious, to him he will be gracious; and whosoever is to be his child, unfavourable circumstances cannot prevent him from becoming so. Thus, adoption, fear of God, and faith, are not to be numbered amongst things which may be stolen by thieves, or destroyed by moth and rust, or swept away by the floods of bad company, wicked association, and misguiding examples. Although Obadiah carried his treasure in an earthen vessel, he preserved it uninjured, amidst rocks, whirlpools, and quicksands. The Lord guarded his jewel for him; and, in like manner, God will hold the office of a treasurer and keeper of the seal to all his children. A faithful Lord is he. "Show thyself unto Ahab, and I will send rain upon the earth." Strange words. It appears as if God stood in need of his prophet for the re-opening of heaven. And certainly he did stand in need of him for this purpose. God had once transferred the power to close and to re-open the heavens out of his hands, as it were, into those of the prophet, and made him publicly declare," As the Lord God of Israel liveth, there shall not be dew nor rain these years, but according to my word." And, therefore, Elijah had again to announce, according to his word, the re-opening of heaven, before the Almighty could send rain. Could send? Yes, my beloved, could send. For God is true and faithful, and his promises are adamantine chains, in which he binds himself, as it were, and surrenders to his children as a voluntary prisoner. And those chains in which he has fettered himself, even his omnipotence cannot unlock or break asunder. Besides, both the reputation of Elijah and the honour of God depended Obadiah feared the Lord greatly. This, indeed, upon the returning of rain at Elijah's word; for, is an excellent testimonial which the Scripture gives were the clouds opened without Elijah's interces- of him. It means to imply that Obadiah's fear of sion, all would immediately have considered it as God was greater than that of many. And certainly decided that Elijah was a false prophet, and a vain it was something great to fear God with the utmost boaster, and his God a mere phantom; and the sincerity of heart at a time when the true worship priests of Baal would, without farther hesitation, and knowledge of God had become the scorn and have ascribed the deliverance to their idols, and derision of the people, and when the whole land was extolled Baal as the victor over Jehovah. In order, sunk in idolatry and darkness. It was also sometherefore, that the whole purpose of this trying visi- thing great, firmly and faithfully to adhere to the tation do not miscarry, that Baal be confounded and Lord when all around him foamed with rage and Jehovah glorified, it was unavoidably necessary that fury, and stood in arms against the true children of Elijah, the prophet of Jehovah, should, by a public God. It was indeed something great and excellent declaration, remove the dearth, as an incontrovertible to remain firm in faith at a court where the devil proof that the Lord is the true and the living God. had spread all his wiles and snares, and where all For this reason, "the word of the Lord came to possible temptations to desertion from God, all Elijah, saying, Go, show thyself unto Ahab, and I possible inducements to baseness and depravity, were will send rain upon the earth.” And Elijah, we gathered together. In a station, too, which drew hear, went to show himself unto Ahab. He went. on him public observation; in an office where his Behold him now again, the man of God, with his prosperity or adversity depended entirely upon the firm step and undaunted faith. He went, sur-will of his monarch; in a situation which forced him rounded by a thousand threatening dangers; for he to constant intercourse with the worst people in the had become an object accursed of the multitude, land, the profligate assemblage at court; thus, in and proscribed by the whole nation; notwithstand-contradiction to all who were of consideration, to fear ing, he went, and his Lord went with him. II. Whilst Elijah was departing from Zarephath, King Ahab was in Samaria, making preparations for a journey. Elijah set out in behalf of the honour of God; Ahab in behalf of his cattle, his horses and mules, of which, it appears, he was a great admirer. On this occasion, we again form a very agreeable and desirable acquaintance. It is Obadiah, a man of high rank and considerable station. He was steward, warder, and chamberlain of the royal palace, and likewise captain of the king's guard. Thus he filled a double station of courtier and soldier. Therefore, what the Scripture says of this man, namely, that " he feared the Lord greatly," is the more surprising. If the treasure we lighted upon in the person of the pious widow between Tyre and Sidon, in the midst of the land of heathenism, was a source of joyful surprise and admiration, how much more unexpected and gratifying must be the discovery of an Obadiah at one of the most corrupted and depraved courts that ever existed in the God, and not to fear him by halves, but with soul and heart,-not as a time-server, but like a faithful servant,-not in secret, but openly (for all this is comprised in the word “greatly"), was indeed something very great and extraordinary. But who bears the praise of it? The great Obadiah? Indeed, not he. To the great God be the praise given, and to the omnipotence of his grace. Let this picture of Obadiah be present to those who are ever ready to complain to us that they wish to serve God but cannot, because their worldly affairs, circumstances and connexions, prevent them. No complaint has less foundation. So, if your external circumstances, were different, you would be able to do it! What blindness! you cannot do it at all, either in the one case or the other, unless it be granted to you from above. And to whom it is granted, he serves the Lord under all circumstances, and in all situations; for what can prevent him? "I cannot serve the * Isa. xli!. 17-21. Lord on account of the corruption of my heart." Such a complaint may be listened to. But "I cannot do it, because I am thus and thus circumstanced," is the complaint of those who sleep in a spiritual death. Wherever there is divine life, O, there is a fire that burns through every bushel, and a tide that cannot be stemmed; there is a compulsion in the soul, a compulsion which is neither to be opposed, nor restrained, nor overcome. 66 Obadiah had already given a convincing proof of his conscientious fear of God. By this shall all men know that ye are my disciples," says the Lord, "if ye have love one to another." And on this touchstone the foundation of Obadiah's faith, and his adherence to God, proved to be genuine. Once, when Jezebel, that envenomed serpent, extirpated the prophets of the Lord by fire and sword, Obadiah was not idle, but took a hundred prophets, or prophets' children, and concealed them by fifty in a cave; and not only this, but he visited them in their sequestered and obscure hiding places, and supplied them with bread and water. This was a hazardous undertaking, and most likely attended with no little expense; but love urged him to do it. Go, my brethren, and do the like. For in our days, also, which may be compared with the times of Ahab and Jezebel, are many people who, either from their despotic superiors, or from their heathenish masters and employers, are rejected, expelled, and exposed to misery, on account of their faith. A dreadful fury rears anew its monstrous head, on thrones and judgment seats, as well as in houses and humble dwelling places, against those who will not bend the knee before Baal. And, mark, it is becoming worse and worse. Many a preacher will yet be forced to resign his pulpit, many a teacher his chair, and many a mechanic his trade, on account of his being a Christian. Therefore, unite yourselves, children of God, for protection and succour, and be Obadiahs. The enemy must not have the joy of exulting in the tears, groans, and wringing of hands of Israel. Let us also be doing; and, whatever is ours, through the loving kindness of God, let us also share with our brethren, who have been redeemed with us. But to our history:-And Ahab, we hear, called Obadiah, which was the governor of his house, to entrust him with a commission to be executed in company with his king. Strange incident, that a man like Obadiah should experience so much favour and condescension from such a persecutor as Ahab. It is certain that Obadiah never thought of dissembling before the tyrant, even in the smallest trifle: neither could it have remained a secret to both king and queen, as well as to the whole court, that he was one of the most zealous servants of Jehovah. But it appears that the general conduct of the worthy man silenced all the base-mouthed individuals; and that the firmness, fidelity, and integrity, which he evinced on all occasions, kept even the most bitter enemies and scoffers within certain bounds of respect. Ahab also had in all probability soon perceived that he had no second Obadiah amongst his courtiers, all of whom were obliged to admit that so much reliance could not be placed on any one of them as on this Israelite of the old school; and though perhaps the king may have laughed at his piety, he would, on no account, have dispensed with his assistance. There is, in every faithful servant of God, a something which forces a secret acknowledgment | from the most inveterate enemies; a light which reproves and condemns their darkness, and to which, at the bottom of their hearts, they cannot deny a certain admiration and esteem. It frequently happens that in times when triflers can no longer be of service, suddenly the hated sect gains honour, and inveterate adversaries of the Gospel all at once begin to rejoice that they have amongst them some Galilean to whom they can apply for counsel. "Go into the land," said the king to the governor of his house, "unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts." Miserable being! an anxiety for the life of his horses, and the keeping his stud in good condition, was the only thing that the visitation of the Almighty, of three years and six months duration, had called forth in his soul. Every thing is thrown away upon the depraved children of this world. Neither blessing nor affliction, neither signs nor wonders, neither admonition nor chastisement, are able to bring this dead seed to life again. The Almighty power of divine grace alone can do it. Does not every day's experience prove this to be the case? How often do we not think of a person that now he will surely change; for such vicissitudes, such humiliations and chastisements, must needs have softened him and brought him to his senses. It is well to think so. But when we inquire farther, and endeavour to ascertain the effect, lo! where we hoped to find at last some serious thoughts of God and eternity, there is nothing in the mind but "horses and mules ;" and, instead of the holy emotions which we expected— instead of sighs and prayers, and of reflections upon the life to come, we see but a thick swarm of the most despicable cares and speculations flutter around the soul, and accompany her into the awful gulf of eternity. "Though thou shouldest bray a fool in a mortar, among wheat, with a pestle, yet will not his foolishness depart from him:" in each particle thou wouldest discover the fool. Almighty Grace, have mercy on us. "Woe Obadiah submits to the command of his king. His station demanded obedience; and, in the present case, his conscience also had nothing against it. But how could an Obadiah have endured the service of such a monarch, and to be encompassed by base and vile people, such as the courtiers were? Yes, his was indeed a hard station. "In the world ye shall have much tribulation," says Jesus; and this tribulation of the children of God amongst people of a different mind-this feeling of uneasiness, doubtless also was experienced by our Obadiah. He may have passed many an hour sighing in sorrow, is me that I sojourn in Mesech; that I dwell in the tents of Kedar!" And the worldly air of the court may have but too often weighed down the wings of his new man like an atmosphere of lead. But it was impossible for Obadiah to adopt the convenient maxim which prescribes flight where stay is no longer agreeable. He thought, "My Lord has appointed me to this station; the reason why is best known to himself: and it is an easy thing for him to preserve me even in this den of lions." And thus he remained where he was for his Lord's sake. Go, then, and do the same, ye who are in a similar situation with Obadiah. However much evil your sta Prov. xxvii. 22. tion obliges you to see however many vexations firm gait, and solemn aspect, and clad in a rough you may have to suffer-however much you are mantle. Obadiah draws back in astonishment. scorned, disliked, oppressed, and treated with en- What an encounter! He can scarcely believe his mity, never let that be a reason for voluntarily eyes. Can it be really him? Yes, joyful surprise! deserting the post which the Lord has assigned to It is Elijah! and, recognising him, Obadiah falls you. Endure for his sake until he himself shall on his face in profound respect. O happy free you. Should you be driven out by force, or meeting! for three years Elijah had neither been should circumstances and the combination of things seen nor heard of; and the opinion was gaining necessarily cause a change in your station, or in the ground that the Lord had secretly removed him to office you hold, then depart with a quiet conscience, his place of rest; and now again he is suddenly on for the Lord has called you. But, until then, en- the spot, as if dropped from the clouds. "Art dure and blossom like roses amongst briars, and be thou that my lord Elijah?" asks Obadiah, with a a savoury salt in the rottenness; and stand as light- profound obeisance; and Elijah, with his usual conhouses in the sea, with a blazing beacon; for, by the ciseness and brevity of speech, replies, "I am: go, grace of God, you may guide some skiff or other tell thy lord, Behold, Elijah is here." But this was from the stormy waves of the noisome world into too abrupt, and came like a blow to the worthy man. your haven of rest. However much the breakers However, it did him no harm. 66 The charge, Go, may roar about you, the Keeper of Israel neither tell thy lord, Behold, Elijah is here," cut his soul sleeps nor slumbers, and the angel of the Lord en- like a two-edged sword, dividing both heart and compasses those that fear him. His faithfulness reins. Yes, Obadiah beheld the splendour of his and truth are a shield and protection. Blessed are holiness suddenly covered, as it were, by some corthey who put their trust under his wings. rosive fluid, so that it passed away as the glitter of tinsel, and its beauty was swept away like the light dust of flowers. But it is no disadvantage to be thus morally stripped. Every fresh step down into the hell of self-knowledge is, at the same time, also a step farther into the paradise of grace. III. Ahab and Obadiah depart in different directions, for the purpose of finding, if possible, in the lowlands and fens of the country, some green pasture. It was so ordained by the Lord that the king should undertake the journey in person, in order that he might behold the whole pitiable picture of misery and horrors the country presented; if, that, perhaps, would melt his heart, and move at last his obdurate and tyrannical soul. But we already know it entirely failed in making the proper impression; for, in place of a terrified and humbled sinner, we shall behold him returning an infuriated tiger, who, instead of expending his rage upon himself, vents it upon the rod of God that chasteneth him, and this, although he had drawn it down upon his head by his own transgressions. The worthy Obadiah had now to experience what he could easily have forgotter, by the consciousness of all the godly enterprises in which, till then, he had been successful in the conflict for the Lord and his kingdom; he had to perceive that he also was nothing more in himself but a poor, weak, desponding mortal; that he had nothing, if the Lord gave him nothing; and that, in order to be strong and courageous, he was obliged, like the rest of poor sinners, at all times to seek this strength and courage in the fulness of God's grace. Obadiah, as it seems, was one of those spiritual thieves who are wont to appropriate to themselves, and to consider at their own disposal, the treasure which divine grace has deposited in their hearts, and which remains for ever the property of God. But here Elijah appeared before him as a melter, that he might change his views, and learn to understand the words, "If thou, O Lord, withdraw what is thine, nothing is left to me but sin." But let us leave the king, and follow the pious governor. Behold him pursuing his way on the lonely and deserted road, dejected and sorrowful, bearing whole Israel in his compassionate and supplicating heart. Ah, how shocked is he at this scene of devastation by which he sees himself everywhere surrounded. The whole country like a burnt remnant of past glory, having, as it were, everywhere traced in its ashes the awful words, "Who can abide his wrath!" But what grieved him most, and gave At the words," Go tell thy lord, Behold, Elijah is to his heart the greatest anguish, was the sight of here," Obadiah was broken like a reed, and his a generation that could, with breasts secured in courage began to die away, like a wick when detreble brass, resist the thunder even of these judg-prived of oil. Fear overtook him like an armed ments, and whom he beheld still leading, as before, a life of the most unpardonable thoughtlessness, in the most fatal security. Ah, this was a bitter pang to him, and no doubt called forth a holy indignation. The children of the kingdom of God resemble their crucified Lord, in that they bear the sins of the world in their hearts, and are not unfrequently obliged to suffer for that which others have been guilty of. But blessed are they; for they are the people to whom, in Ezekiel, the man clothed with linen, who had the writer's ink-horn by his side, is directed with the charge, "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof." Whilst Obadiah is proceeding on his journey, thus lost in melancholy reflections, behold a solitary stranger approaches him, a man of high stature, man, and he appeared, to his humiliation, but, methinks, to our consolation, in his entire weakness and destitution. No, he cannot, it is impossible for him to deliver the message. "What have I sinned," he exclaims, "that thou wouldest deliver thy servant into the hands of Ahab to slay me? As the Lord thy God liveth, there is no nation or kingdom whither my lord hath not sent to seek thee: and, when they said, He is not there, he took an oath of the kingdom and nation, that they found thee not. And now thou sayest, Go, tell thy lord, Behold, Elijah is here. And it shall come to pass, as soon as I am gone from thee, that the Spirit of the Lord shall carry thee whither I know not; and so, when I come and tell Ahab, and he cannot find thee, he shall slay me." Too many, far too many words. This is not the language of calm faith it is the language of fear and of human despondency. What then does Obadiah fear? Ah, he apprehends dreadful |