SERMON VI.

ELIJAH INSTRUCTED.

I KINGS Xix. 11, 12, 13.

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?

WHEN Elijah had fled, through fear of his life, and while he was wandering in the wilderness, to evade the pursuit of his enemies, he came to Horeb, a part of the same mountain on which the law was given. There he found a cave, and lodged in it-took up his abode there for shelter and security, supposing that he should have to remain some considerable time in solitude. Such a situation was favourable to meditation, and to such reflections as his case seemed to require.

The sacredness of the place might inspire him with lively impressions of the power and protection of his God, and dispose him to forget his troubles and his duties too, in this awful retirement; but in this retreat God meets him with the inquiry, What doest thou here, Elijah? To which he answers, in a manner which seems to imply that the fruits of his ministry had not been adequate to his zeal; that, notwithstanding his bold and resolute opposition to the worship of Baal, he alone was left to stand forward in the profession of true religion, and as a solitary unprotected individual, he was in danger of his life.

As it has been already observed in a former discourse, Elijah seems to have misunderstood the actual good that should follow the execution of his commission, and the purpose which God had in view through him as the instrument. He was bold and resolute, and thus naturally fitted for the work to which he was called; but this natural temper led him to look with an undue proportion of regard to one great object of his mission; and to associate too nearly with this the progress of true religion. He was alive to what may be called his own work, but he did not spiritually recognise God's work. To correct his natural feelings, and to show him the character of this work, the vision was vouchsafed, which is recorded in the words of my text. It was designed not only to comfort the prophet, by a visible demonstration of the power of God, which could control his enemies, but also to remind him that

God has another work, in which he delights more, entirely distinct from the former, and bearing another character-a work of mercy, which is therefore a work of love-promoted by gentleness and forbearance, as it is the effect of the gracious influence of the Spirit.

With respect to the reply of Elijah, in verse 10, the Apostle, in Rom. xi. 2, puts this construction upon it, that he "makes intercession to God against Israel"—he complains of Israel, considering them entirely given up to idolatry. On this, he is commanded to go out of the cave and stand on the mount before the Lord, where God would reveal himself, under such circumstances as should be suited to answer his complaint. Elijah expected, no doubt, he should learn what God meant to do, in reference to the subject of which he had complained: and what is it which first calls his attention?

And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord." A fit emblem of the power of God. What strength can withstand him, or resist his purpose? He shakes the highest mountains, and dashes in pieces the hardest rocks; can earthly combinations of strength and of counsel oppose his will and authority? Such, thought Elijah, let God be on this occasion. Let him rend the union of his enemies, and scatter them abroad. Let him shake their stony hearts with fear and trembling, that they may flee before

him as the dust; and thus shall it be known, that the Lord, he is God, and that his cause must prevail. But it is added, "The Lord was not in the wind." This part of the vision passed by without any express manifestation of the Deity. Jehovah did not appear to testify that the work he was about to perform was of this character, or that in using so extraordinary an exertion of divine agency, he would by this promote his own purposes of grace. It might go before him-terrible judgments, as he afterwards intimates, might prepare his way-but the Lord is not, strictly speaking, in these operations.

The power of God was already engaged in behalf of the cause the prophet had at heart; it would be in a particular manner displayed in some of the judgments that should follow-in some of the miracles which he might perform-but he must not rest in any thing of this kind. Many such displays of power have attended true religion in its progress: and they are but attendants: the tall and stately guard, or the strong and effective pioneer, must not be mistaken for the sove"reign, for whom he prepares the way.

Nor, if we look at religion in a more private relation, is the same distinction unnecessary. There is a power accompanying it, which yet does not exactly mark its character: it is a part, but not the whole of religion, to feel this power and to bend under it. The force of conviction, the energy of the word, the authority and awakening tendency