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Elijah, when the word of the Lord came to him; but the word of the Lord here spoken of appears to us, to be the revelation of the Divine will, that word of the Lord which is quick and powerful, and sharper than a two-edged sword; that communication of the Holy Spirit, by which the Psalmist spake, and by which holy men of old were moved to prepare the volume of inspiration. To assume or imply that wherever the word of the Lord is said to come to any, that there Christ indeed comes, appears to us a hasty and incorrect assumption;-a confounding of things which differ; and we find that Dr. Krummacher himself occasionally speaks in terms not exactly accordant with this idea. Thus in one of his later publications, Cornelius the Centurion,' he says,―

That which we denominate by the term event was expressed in the language of the chosen people by the term word or words. This is not without a meaning and a rea

son.

Without the word and the will of God nothing whatever can come to pass; not even a sparrow can fall from the roof, or a hair from the head. When he speaks, it is done; when He commands, it stands fast. Hence all events whatever before they actually take place, are a Word in God; and after they do take place, they become a word in their publication or history. The flood occurred, but in the word it is represented as occurring, as a history passing before our eyes. The incarnation of the Son of God was from all eternity a word, a purpose of God; and it is afterwards continued a word in the mouths of the prophets. On the birth of our Saviour at Bethlehem, this word became a fact, an event: and when it was published, it again became a word, a history; a Gospel. The great event of which Peter speaks in the passage before us, (Acts x. 36, 37.) is the history of Jesus Christ, and of his sojourn and works upon the earth.

We cannot but feel that this is a very questionable interpretation. Take another instance. In speaking of Elijah's prayer that there might be no rain, after adverting to the struggle which may be supposed to have subsequently

arisen in the prophet's mind, he thus proceeds :

Similar experiences to that of which Elijah was probably the subject, are not unknown to the children of God, Something like this every Christian occasionally undergoes in one way or another. An individual is inwardly constrained to say or do some particular thing. The impulse is strong-the inward call seems not to be resisted. Stimulated by holy zeal, he cheerfully enters, in the name of God, upon a duty or a course of action, without any cold calculation of consequences -the measure is adopted, the word is uttered. Then all at once he is made aware of what he risked; he finds himself cast into difficulties and dangers which seem far to exceed the measure of his faith and ability; he has stepped with Peter on the open sea; the wind becomes boisterous, and he is threatened with destruction. He would fain retrace his steps, but retreat is out of the question. Then that cheerful zeal which actuated us seems to have burnt down into the socket, and the soul desponds and cries, "Lord, save us, we perish."

He then goes on to illustrate this by referring to the case of some continental Christians, who were recently obliged, on account of their faith, to leave their native land,-of one who confidently trusts his property to a brother in embarrassment, by which he experiences temporal inconvenience, -of another who meets with trials from his friends, in consequence of a public profession of religion.

But the tendency of both his statements and illustrations, is to ascribe all our conduct, right or wrong, to a Divine influence. Doubtless Elijah was especially guided by Divine inspiration, to pray for judgments on a guilty land. But possibly our declarations, our confidence, nay even our professions of religion, may be rash, misplaced, uncalled-for; we may be left to ourselves as David was; may thus be taught our own weakness and folly by the corrective discipline which God in his providence may appoint, and may only deceive ourselves and charge God foolishly, with being the exciter of conduct which he

neither authorises nor approves. Pride, presumption, and folly, are thus in danger of being confounded with faith, and devotion of soul, and young persons are thus at times emboldened to venture on conduct and on language highly inexpedient and unjustifiable.

We cannot but feel that in these and similar instances, Dr. Krummacher has adopted language exceedingly liable to mislead. We

are indeed far too backward in drawing near to God as a God who heareth and who answereth prayer; but we are not justified in expecting a literal fulfilment of every request. The Lord heard the prayer of Elijah for the son of the widow of Zarephath,

This event, (says Dr. Krummacher,) is similar to one recorded of Luther at Wittemberg. His friend Myconius lay on his death-bed, and wrote him a farewell letter. Luther after reading the letter immediately fell on his knees, and began to pray, O Lord my God; no! thou must not yet take our brother Myconius to thyself; thy cause will not prosper without him. Amen.' And after praying thus, he rose up and wrote to his sick brother, 'There is no cause for fear, dear Myconius; the Lord will not let me hear that thou art dead. You shall not, and must not die. Amen.' These words made a powerful impression on the heart of the dying Myconius, and aroused him in such a manner, that the ulcer in his lungs discharged itself, and he recovered. wrote to you that it would be so,' answered Luther to the letter which announced the recovery of his friend.

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But these and similar instances cannot ordinarily justify an assumption that our petitions shall be literally granted. We know that God heareth and answereth prayer. But we know also that many holy and devoted servants of God, have not received precisely that answer which they expected. Moses was not allowed to enter the promised land. The thorn in the flesh was not removed from the Apostle. The confident expectations of the pious Whitfield, the result of many fervent petitions, were terminated by the early death

of his son; and the manifest disappointment of the language of many eminently devoted persons as to the certain answer of their petitions, has often exposed the cause of religion to unmerited contempt. All the Lord's servants are not prophets, nor have we any warrant to expect that ordinary Christians shall meet with extraordinary divine interpositions.

We have dwelt the longer on these unsatisfactory comments of Dr. Krummacher, because of the interesting character of his writings in general. Their very excellence renders the unguarded positions and the imperfect examples which they contain, the more mischievous. Who would suspect to meet with any tares, or anything approaching to tares, among so much wheat?

He

The writings of Jacob Abbott combine also great excellences with serious defects. They are eminently attractive, abounding with lively illustrations, which are generally well applied. But there is throughout his works too great an effort to explain every thing, and illustrate every thing. seems to have in a measure adopted the idea that where mystery begins, religion ends; and he at times speaks of the mysteries of the Trinity, and of the union of the divine and human nature in the person of Christ, in a way very nearly approaching to the Socinian heresy; from which, however, we would fain hope he is free. There is not indeed that habitual and distinct reference to the Saviour, the Lord Jesus Christ, as the only foundation of a sinner's hope, and the only source of all true holiness which we should desire; and he seems to attach more importance to the decidedly and publicly coming out as a religious professor, than to that entire surrender of the soul to God, that simple dependance for acceptance through the merits of the Redeemer's sacrifice, and that continual seeking by fer

vent prayer for the Holy Spirit's grace which the scriptures inculcate. These and other defects are strongly, perhaps somewhat severely, animadverted upon in the small publication entitled Abbott versus the Bible, the perusal of which may well lead Christian parents to pause before they place the Young Christian, or the Corner Stone in the hands of their offspring or dependants.

Meanwhile there is much to be learned both from Krummacher and Abbott. Their style is eminently popular and and attractive. They, and especially Abbott, carry the young along with them.

Few can read some of Abbott's pieces without being deeply affected. What therefore we could wish to see, would be a thoroughly revised and amended edition; but till such shall appear, we cannot but feel that his productions are not exactly adapted for general reading, but that ministers and parents will do well, carefully to examine each chapter for themselves, and to communicate only such portions to their people and children as are strictly accordant with the oracles of truth.

It is indeed refreshing to turn from these popular writers of the German, and American school to our valued and highly esteemed countrymen, Messrs. Buddicom and Blunt. The former of these authors has now favoured us with a series of forty sermons on the Life of Abraham, and the latter with eleven lectures on the History of Elisha. In his preface, Mr. Blunt intimates, that had he been aware that Dr. Krummacher had selected the character of Elisha for the subject of a similar work, he should not have prepared the present publication; we however rejoice that it has appeared, and the rather, because we conceive that those who will take the pains carefully to compare the two productions, may derive much im

portant instruction as to the best mode of expository instruction. Every essential truth inculcated by Dr. Krummacher, is advanced by Mr. Blunt, without any introduction of those doubtful or objectionable positions which continually meet us in Dr. K.'s publication.

From some accidental circumstances Mr. Blunt's former publications have not come under our notice, and some of our readers are therefore probably less acquainted with his productions than they deserve. We doubt not, however, that they will be highly gratified with the following extracts from his present work. After dwelling on Elisha's visit to Jericho, Mr. B. thus proceeds:

Elisha, having paid his visit to the school of the prophets at Jericho, went up thence unto Bethel, where was established another of these valuable seminaries; his object, in all probability, was to communicate the translation of Elijah, and his own appointment as his successor. Having fulfilled his intention, the prophet withdrew to Carmel, a mountain in the tribe of Issachar, about fifty-six miles distant, situated close to the sea shore, abounding, as travellers tell, with vines and olives, and covered with shady groves, and sweet-scented shrubs. This was once the favourite resort of Elijah. Here he

had miraculously consumed the burntoffering, and destroyed the prophets of Baal. Here, also, he had withdrawn, to pray for that rain, which, after three years' drought, in answer to his petitions, again refreshed the face of the earth. Thither now did Elisha retire, that, amidst its solitudes, he might recruit his wearied spirit, and fit himself for the trying and difficult intercourse with kings and princes, in which he was so shortly to engage. Like our divine Saviour, Elisha prepared himself for the more public and ostensible portions of his ministry, by absolute solitude, and the most secret intercourse with God. Had Elisha never retired to Mount Carmel, he would, in all probability, have been utterly useless in Samaria.

"A ministry of power," it has been well said, "must be a ministry of prayer." While the Providence of God directs the word spoken, it is the breath of prayer which fills its wings, and carries it to the heart of the hearer, " quick and powerful, and sharper than any twoedged sword."

If I may be allowed to speak practically upon this point, as one who for a series

of years occupied a post-God only knows how unworthily and imperfectly-of most incessant employment, I would humbly and affectionately assure my younger brethren in the ministry, that unless there be a resolute apportionment of a certain time every day for entire seclusion and secret communing with God, and pri vate devotional dwelling upon his Holy Word, not with a view to others, but for the improvement of ourselves, there never can be much of real and spiritual nourishment in our ministry, or much of unction in our ministrations, or much of Christ in our own souls.

And, brethren, is not this great duty of temporary abstraction equally necessary to yourselves ? The fault of many professing Christians in our day is, that they live too much in public. We do not mean that they are dissipated, or particularly worldly in their habits and associations, although this is true, alas ! of some, but that the work of the heart is postponed to the work of the head and the hands; committees, schools, charitable meetings, occupy the time, and fill the thoughts, while solitude, and especially a devotional solitude is a thing almost unknown. Half the errors of the present day may probably be traced to this source; the facility with which Christians are carried away by every wind of doctrine, the low standard of personal holiness, the small amount of self-denying charity; for these, and such as these, brethren, there is no remedy but walking, like Enoch, very closely with God.

The following is the close of his third lecture, the subject of which is the Shunammite's answer to Elisha's inquiry, ،، Is it well. ”

Such is the conclusion of this miracle of mercy; the happy mother receives again to her bosom her living child; her heart is too full for utterance to man; she testifies, in silence, her gratitude to the prophet, and then retires to pour forth her praises and thanksgivings to God, that this her son was dead, and is alive again; was lost, and is found."

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And here, brethren, we might conclude our observations, but there was an inquiry, which we would not interrupt the course of the narrative to dwell upon, though we cannot silently pass it by.

I would repeat it, then, addressing it to every individual among you, not in the spirit of impertinent intrusion or curiosity, but of deep, and earnest, and affectionate solicitude for the best interests of your immortal souls. "Is it well with thee?"

How much is involved in that little question; how much hangs upon the answer. Would that we might say to each of you, as St. John says to "the well

beloved Galus," "Beloved, I wish above all things that thou mayest prosper, and be in health, even as thy soul prospereth." But, alas! we should be afraid, in the smallest congregation, to make such an assumption, to take so vital a truth for granted. We, therefore, urge you to ask yourselves, "Is it well with me?"

To assist you in the inquiry, consider that you are all of you the baptized and avowed followers of the Lord Jesus Christ, pledged, by your own voluntary declaration, to renounce the devil and all his works, the world, and all its lying vanities, the flesh, and all its polluting lusts. Now, are you fulfilling, or endeavouring, by God's help, to fulfil these baptismal obligations ? Are you living to the world, or to God? Are you indulging, it matters not how secretly, in any known and habitual sin? Be that sin concealed in the deepest recesses of your heart, from the most searching eye of your fellow-men, it is perfectly known to God; and if you are, at this moment, conscious of any one such cherished and forbidden feeling, so long as it remains unforsaken, and unrepented of, be assured that "it is not well with thee." The world may smile upon you, friends may flatter you, your own heart may deceive you, but the living God has said, by the mouth of his prophet Isaiah, “ Woe unto the wicked; it shall be ill with him," and what God has said, God will one day verify before assembled worlds.

Do you

But once more, we would repeat the question, addressing ourselves to you who have reason to believe that you have been so renewed in the spirit of your mind, by the power of the Holy Ghost, that you are enabled to say, with an Apostle, “The life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me." feel an increasing love for God, as revealed to you in the person and character of the Lord Jesus Christ? an increasing hatred of all sin, and desire to avoid even the least deviation from the will of God, as far as you are enabled to understand and receive it? Do you endeavour to cultivate an unworldly, self-denying, devotional spirit, fulfilling all your duties, whatever be your rank and station in society, as unto God, and not merely unto man, seeking daily more and more of that close union with the Saviour, as living branches in the true vine, without whom you can do nothing?

Then have we the authority of the living God, in answering also for you the inquiry of the text, for has He not said, by the mouth of the same prophet, "Say ye to the righteous, that it shall be well with him."

Yes, beloved brethren, it is well with you. Though at this moment you feel

and acknowledge that you are but un-
profitable servants, though you dare
hardly take the consolation to yourselves,
though your own infirmities and trans-
gressions are much more present to your
thoughts than any symptoms of spiritual
life and holiness, it is well with you now,
and your God has said, " It shall be well
with you;" a promise from which no
time of future trial, no moment of distant
anxiety, is meant to be excluded. It shall
be well with you in every season of ap-
proaching sorrow, or adversity, or dis-
tress; it shall be well with you at the
hour of death; it shall be well with you
in the day of judgment, and in the eternity
that shall follow. "Heaven and earth
shall pass away, but my word shall not
pass away;" and that eternal Word has
said, "
Say ye to the righteous, it shall
be well with him," even for ever and

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Some, indeed, have entirely overcome the difficulty, by supposing that Naaman is speaking of what is past, and that he asked pardon only for what he had already done, and not for what he still intended to do, translating the passage thus, "When my master has gone into the house of Rimmon to worship there, and has leaned on my hand, and I have bowed myself in the house of Rimmon, the Lord pardon thy servant in this thing." If the original would bear this construction, there is no doubt nothing could be more satisfactory; but the best Hebrew scholars question this, and all ancient versions and translations oppose it. In the face, therefore, of such testimony, we cannot adopt it, but must consider the sentence as presented to us in our own translation.

If, however, you will only consider how much the new convert had already promised, and how little the prophet favoured his reservation of what still remained, we hardly think that any very dangerous lesson can be deduced, even from the most literal interpretation of the passage before us. Naaman had distinctly declared, that he now acknowledged no other god in all the earth, but the God of Israel; he had said more, he had promised that henceforth he would never offer another sacrifice to any but the great Jehovah; the reservation which he makes, is simply this; that when the King, his master, takes him into the house of his idol, as a matter of state, leaning on his arm, if he bows himself when his master does so, not in religious

OCTOBER, 1839.

worship, for this he absolutely disavows; not in hypocritical dissimulation, for that would be irreconcileable with the character of a man who could thus openly mention it to the prophet; but as a matter of courtesy and state service, he may find pardon from the Lord in this thing, which, though not idolatry itself, would obviously favour idolatry before others. And what is the prophet's answer? Does he say it shall be so, or is his reply equivalent to this? We think not; he simply rejoins, "Go in peace." Do not perplex yourself about this inquiry; it is not worth our entering upon at present. I neither approve nor condemn; in the end all will be well. He saw that the new convert was sincere; he saw that the great work, the change of heart, had been effected by the Spirit of God; and he knew, as his Divine Master in after ages so wisely and mercifully taught, that it was not good to "put old wine into new bottles," and to load the tender feelings of the weak disciple with duties, most painful and difficult even to the strongest, or to expose him at once to the most trying of all opposition, the sneers and sarcasms of his companions.

Elisha foresaw, that the time would come when Naaman would himself see the impropriety of even the slightest conformity to a guilty and an accursed idolatry; when he would refuse, even for the friendship of his king, to hazard the approval of the King of kings; when the seed so lately sown, and now scarcely in the blade, would become the strong and powerful tree; and he was content to wait for this. He therefore treated the tender plant with gentleness, and neither broke the bruised reed, nor quenched the smoking flax. Is it, brethren, "the day of small things," as the prophet terms it, with any whom I now address, then may they gather much scriptural encouragement from the narrative before us. They cannot at present receive difficult doctrines, or fulfil painful, self-denying duties, as many of their stronger brethren can. Cases are continually arising, as perplexing and as harassing to them as the house of Rimmon was to Naaman. May I partake of such an amusement? May I innocently enter into such society? Will the Lord pardon such and such an act of conformity to the world. It is impossible to lay down any general rule which shall meet all cases, but of this be assured, that if you really feel the same anxiety to be guided by the will of God, and the same sincerity as Naaman, you will not long be left in difficulty upon any point of conduct, which is material to your happiness, either here or hereafter. Many of these things will at first be doubtful to you, but, by God's grace, they will soon be made plain; only be 3 F

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