THE TRIAL BY FIRE

'And Elijah said unto the prophets of Baal, Choose yon one bullock for yourselves, and dress it first; for ye are many; and call on the name of your G.o.ds, but put no fire under. 26. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. 27. And it came to pa.s.s at noon, that Elijah mocked them, and said, Cry aloud: for he is a G.o.d; either he Is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. 28. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. 29. And it came to pa.s.s, when midday was pa.s.sed, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.

30. And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the Lord that was broken down. 31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the Lord came, saying, Israel shall be thy name: 32. And with the stones he built an altar in the name of the Lord: and he made a trench about the altar, as great as would contain two measures of seed. 33. And he put the wood in order, and cut the bullock in nieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. 34. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35. And the water ran round about the altar; and he filled the trench also with water. 36. And it came to pa.s.s at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord G.o.d of Abraham, Isaac, and of Israel, let it be known this day that Thou art G.o.d in Israel, and that I am Thy servant, and that I have done all these things at Thy word.

37. Hear me, O Lord, hear me: that this people may know that Thou art the Lord G.o.d, and that Thou hast turned their heart back again. 38.

Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. 39. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the G.o.d; the Lord, he is the G.o.d.--1 KINGS xviii. 25-39.

The place, the purpose, and the actors in this scene, make it among the grandest in history. A nation, with its king, has come together, at the bidding of one man, to settle no less a question than whom they shall worship. There, on the slope of Carmel, with the bra.s.sy heaven gleaming hard and dry above them, and the yellow, burnt-up plain of Jezreel at their feet, the expectant people stand. The a.s.sembly was a singular proof of Elijah's ascendency; for Ahab's bl.u.s.ter had sunk, cowed in his presence, and he had meekly done the prophet's bidding in summoning 'all Israel' and the eight hundred and fifty Baal and Asherah prophets, for an unexplained purpose. The false priests would come unwillingly; but they came.

Then Elijah takes the command, and, though utterly alone, towers above the crowd in the courage of his undaunted confidence in his message.

His words have the ring of authority as he rebukes indecision, and calls for a clear adhesion to Baal or Jehovah. If the people had answered, the trial by fire would have been needless. But their silence shows that they waver, and therefore he makes his proposal to them.

Note that the priests are not consulted, nor is Ahab. The former would have had some excuse for shirking the sharp issue; but the people's a.s.sent forced them to accept the ordeal,--reluctantly enough, no doubt.

I. The vain cries to a deaf G.o.d. It is strange that one of the parties to the test has power to determine its conditions, especially as Elijah's prophetic authority was one of the things in dispute; but it is a sign of the magnetic power which one bold man with absolute confidence in his own convictions exercises over men. The Baal prophets are given every advantage in priority of action. Error is best unmasked by being allowed free opportunity to do its best; for the more favourable the circ.u.mstances of trial, the more signal the defeat.

G.o.d's servants must never be suspected of unfair tricks in their controversy with error. They can afford to let it try first. Notice the subst.i.tution of 'your G.o.d,' in the Revised Version, for 'your G.o.ds' in the Authorised Version. That is obviously right; for the only question was about one G.o.d,--namely, Baal.

So, in the early morning, with all the people gazing at them, the Baal priests or prophets begin their attempt. It was easy to prepare the sacrifice, and lay it on the altar,--though, no doubt, it was done sullenly, with foreboding of the coming exposure. The whole account of the wild invocations of the priests may suggest some of the characteristics of idolatry, and touch our hearts with pity, as well as with the sense of its absurdity, which animated Elijah's mockery.

Note, then, the vivid picture, in verse 27, of the long hours of vain crying. On the one hand, we hear the wild chorus echoing among the rocks; on the other, we feel the dead silence in the heavens.

The monotonous and almost mechanical repet.i.tion of the invocation, prolonged till the syllables have no meaning to the yelling crowd, is characteristic of the frenzied excitement so common in idolatry. To call such howlings prayer, degrades the name. They are the very opposite of that sacred communion of a believing soul with the G.o.d whom it knows, trusts, and beseeches with submission. Neither knowledge nor trust is in these shrieks, which seek to propitiate the stern G.o.d by repeating his name as a kind of charm. Heathenism has no true prayer.

Wild cries and pa.s.sionate desires, flung upwards to an unloved G.o.d, are not prayer; and that solace and anchor of the troubled soul is wanting in all the dreary lands given up to idolatry.

The melancholy persistence of the unanswered cries may stand as a symbol of the tragic obstinacy with which their devotees cling to their vain G.o.ds,--a rebuke to us with a more enlightened faith. The silence, which was the only answer, is put in strong contrast with the continuous roar of the four hundred and fifty,--so long and loud the hoa.r.s.e cries here, so unmoved the stillness in the careless heaven.

That, too, is typical of heathenism, which is sad with unavailing cries and ignorant of answers to any. As the day wore on, and the voices grew hoa.r.s.e, and hope declined, more violent bodily exercise was resorted to, and the shouting crowd danced (or, perhaps, as the margin says, 'limped,'--a picturesque and contemptuous word for the grotesque contortions around the altar), as if that might bring the answer. That again is a feature common to all heathenism. No wonder that Elijah's scorn broke forth vehemently at such a sight. Noon was the hour of the sun's greatest power, and, since Baal was probably a solar deity, it was the hour when, if ever, he would spare one of his abundant fiery beams to light the pyre. So Elijah's taunts came just when they were most biting, and none can say that they were undeserved. His fiery zeal and his naturally stern character broke out in the bitter irony with which he imagines a variety of undignified positions for Baal.

Sarcasm is not the highest weapon, and the 'spirit of Elijah' is not the spirit of Jesus; but the exposure of the absurdity of idolatry is legitimate, and even ridicule may have its place in p.r.i.c.king wind-distended bladders. A man throttling a serpent may be excused using anything that comes handy for the purpose. But, at the same time, the right att.i.tude for us as Christians in the presence of that awful fact of idolatry, is neither contempt nor scientific curiosity, but pity deep as Christ's, and earnest resolve to help our darkened brethren. The taunts stirred to fiercer excitement and more extravagant acts, as ridicule is wont to do, and therein proves itself an unreliable instrument of controversy. Laughing at a man generally makes him more obstinate. The priests answered Elijah by savagely gashing their half-naked bodies with knives and lances,--a ready way to make blood come, but not to bring fire. The frenzy became wilder as the day declined, and at last, covered with blood, hoa.r.s.e with shouting, panting with their gymnastics, they 'prophesied,' having wrought themselves into that state of excitement in which incoherent rhapsodies burst from their lips. What a scene to call worship! That is what millions of men are ready to practise to-day. And all the while there is no voice, no answer, no care for them, in the pitiless sky. The very genius of idolatry is set before us in that tumultuous crowd on Carmel.

II. The sacrifice of faith and the answer by fire. We pa.s.s from a scene of wild commotion into an atmosphere of sacred calm in verse 30. The contrast is striking. The fiery fervours of the day are past, and the sun is sinking behind the top of Carmel, and there is much to do before it sets. Elijah with his own hands, as would appear, repairs a ruined altar among the woods. Probably it had been erected for secret worship of Jehovah by some faithful amid the national apostasy, when access to Jerusalem was forbidden them, and had been destroyed by Ahab in his crusade against Jehovah worshippers. The selection of the twelve stones was symbolical of the unbroken unity of the nation, and was Elijah's protest against the very existence of the Northern kingdom, and its a.s.sumption of the name of 'Israel' The writer explains what was meant, when he reminds us that Israel was the name given to Jacob, and therefore, as he would have us infer, was the common property of all his descendants. Judah was a part of Israel, and Israel should be an undivided whole, uniting in all its tribes in bringing offerings to Jehovah.

It was a daring thing to do before Ahab's face; but the weak king was, for the time, subjugated by the imperious will and courage of Elijah.

The building of the altar, with its mute witness to G.o.d's purpose, would touch some hearts in the gazing, silent crowd. The next step was, of course, meant to make the miracle more conspicuous by drenching everything with water, probably brought, even in that drought, from the perennial fountain near at hand. Perhaps, too, the number of barrels was intended, again, as symbolical of the twelve tribes.

One can fancy the wonder and eagerness of the people, and the dark frowns of the baffled and exhausted Baal priests, as they gradually came out of their frenzy, and knew that they had lost their opportunity. The tranquil though earnest prayer of the prophet is in sharpest contrast with the meaningless bellowings to Baal. Note in it the solemn invocation. The great Name, which all listening to him had deposed from rule over them, is set in the front; and the ancestral worship, as well as the divine gifts and dealings with the patriarchs, is pleaded with G.o.d as the reason for His answer now. The name of 'Israel' instead of the more common 'Jacob,' has the same force as in verse 31.

Note the substance of the pet.i.tions. The deepest desire of a truly devout soul is that G.o.d would make His name known. Zeal for G.o.d's honour and love for men who have gone astray from Him, conspire to make that the head and front of His true servant's prayers. It is G.o.d, not his own credit, about which Elijah thinks first. For himself, all that he desires is to be known as an obedient servant, and as not having done anything at the bidding of his own will or judgment, but in accordance with the all-commanding Voice.

Clearly we must suppose that in all the ordering of this sublime trial by fire, Elijah had been acting 'at Thy word,' even though we have no other record of the fact. He had no right to expect an answer unless he had been bidden to propose the test. G.o.d will honour the drafts which He bids us draw on Him; but to suspend our own or other people's faith in Him, on the issue of some experiment whether He will answer prayers, is not faith, but rash presumption, unless it is in obedience to a distinct command. Elijah had such a command, and therefore he could ask G.o.d to vindicate his action, and to prove that he was G.o.d's servant.

His last pet.i.tion is beautiful, both in its consciousness of power with G.o.d and recognition of his place as a prophet, and in its lowly subordination of all personal aims to the restoration of Israel to the true worship. He asks, with reiteration which is earnestness and faith, and therefore the sharpest contrast to the mechanical repet.i.tion by Baal's priests, that G.o.d would hear him; but his sole object in that prayer is, not that his name may be exalted as a prophet, or that any good may come to him, but that the blinded eyes may be opened, and the hearts, that have been so sadly led astray, be brought back to the worship of their fathers' G.o.d.

The whole brief prayer, in its calm confidence; its adoring recognition of the name and past dealings of Jehovah as the ground of trust; its throbbing of earnest desire for the manifestation of His character before men; its consciousness of personal relation to G.o.d, which humbles rather than puffs up; its beseeching for an answer, and its closing pet.i.tion, which comes round again to its first, that men may know G.o.d, and fasten their hearts on Him,--may well stand as a pattern of prayer for us.

The short prayer of faith does in a moment what all the long day of crying could not do. The language in which the answer is described emulates the rapidity of the swift tongues of fire which licked up sacrifice, altar, and water. They were the tokens of acceptance, reminding of the consuming of the first sacrifices in the Tabernacle, and, like them, inaugurating a new beginning of the worship of G.o.d. The burning of the altar, as well as of the sacrifice, expressed the acceptance of the people whom it, by its twelve stones, symbolised. And the people, on their part, were--for the time, at all events--swept away by the miracle, and by the force of the prophet's example and authority. Short-lived their faith may have been, as certainly it was superficial; but the fire had for the time melted their hearts, and set them flowing in the ancient channels of devotion. The faith that is founded on miracle may be deepened into something better; but unless it is, it speedily dies away. The faith that is due to the influence of some strong personality may lead on to an independent faith, based on personal experience; but, unless it does, it too will perish.

We may find a modern reproduction of the test of Carmel in the impotence of all other schemes and methods of social and spiritual reformation and the power of the Gospel. In it and its effects G.o.d answers by fire. Let the opposers, who are so glib in demonstrating the failure of Christianity, do the same with their enchantments, if they can.

ELIJAH'S WEAKNESS, AND ITS CUBE

'And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the G.o.ds do to me, and more also, if I make not thy life as the life of one of them by to-morrow about this time.

3. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. 4. But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough: now, O Lord, take away my life; for I am not better than my fathers. 5. And as he lay and slept under a juniper tree, behold, then, an angel touched him, and said unto him, Arise and eat. 6. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. 7. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. 8. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto h.o.r.eb the mount of G.o.d. 9. And he came thither unto a cave, and lodged there, and, behold, the word of the Lord came to him, and He said unto him, What doest thou here, Elijah? 10. And he said, I have been very jealous for the Lord G.o.d of hosts: for 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. 11. And He said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord pa.s.sed 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: 12. And after the earthquake a fire, but the Lord was not in the fire: and after the fire a still small voice. 13. 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 then here, Elijah! 14. And he said, I have been very jealous for the Lord G.o.d 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. 15. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: 16. And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. 17. And it shall come to pa.s.s, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. 18. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.'--1 KINGS xix. 1-18.

The miracle on Carmel cowed, if it did not convince, Ahab, so that he did not oppose the slaughter of the Baal prophets; but Jezebel was made of sterner stuff, and her pa.s.sionate idolatry was proof against even a sign from heaven. Obstinacy in error is often a rebuke to tremulous faith in G.o.d. She fiercely puts her back to the wall, and defies Elijah and his G.o.d. Her threat to the prophet has a certain audacity of frankness almost approaching generosity. She will give her victim fair play. This woman is 'magnificent in sin.' The Septuagint prefixes to her oath, 'As surely as thou art Elijah and I Jezebel,' which adds force to it. It also reads, by a very slight change in the Hebrew, in verse 3, 'he was afraid,' for 'he saw,'--which is possibly right, as giving his motive for escape more distinctly.

I. We may note, first, the prophet's flight (verses 3-8). Beersheba, on the southern border of the kingdom of Judah, was eloquent of memories of the patriarchs, but though it was nearly a hundred miles from Jezreel, Jezebel's arm was long enough to reach the fugitive there, and therefore he plunged deeper into the dreary southern desert. He left behind him his servant, his 'young man,' as the original has it, whom Rabbinical tradition identified with the miraculously resuscitated son of the widow of Zarephath, and supposed to become afterwards the prophet Jonah. Thus alone but for the company of his own gloomy thoughts, and wearied with toilsome travel in the sun-smitten waste, he took shelter under the shadow of a solitary shrub (the Hebrew emphatically calls it '_one_ juniper,' or rather 'broom-plant'), and there the waves of depression went over him.

His complaint is not to be wondered at, though it was wrong. The very overstrain of the scene on Carmel brought reaction. The height of the crest of one wave measures the depth of the trough of the next, and no mortal spirit can keep itself at the sublime elevation reached by Elijah when alone he fronted and converted a nation. The supposed necessity for flight, coming so immediately after apparent victory, showed him how hollow the change in the people was. What had become of all the fervency of their shout, 'The Lord, He is the G.o.d!' if they could leave Jezebel the power to carry out her threat? Solitude and the awful desert increased his gloom. The strong man had become weak, and it was ebb-tide with him. His prayer was petulant, impatient, presumptuous. What right had he to settle what was 'enough'? If he really wished to die, he could have found death at Jezreel, and had no need to travel a hundred miles to seek a grave. He was weary of his work, and profoundly disappointed by what he hastily concluded was its failure, and in a fit of faithless despondency he forgot reverence, submission, and obedience.

If Elijah can become weak, and his courage die out, and his zeal become torpid apathy and cowardly wish to shuffle off responsibility and shirk work, who shall stand? The lessons of self-distrust, of the nearness to one another of the most opposite emotions in our weak natures, of the depth of gloom into which the boldest and brightest servant of G.o.d may fall as soon as he loses hold of G.o.d's hand, never had a more striking instance to point them than that mighty prophet, sitting huddled together in utter despondency below the solitary retem bush, praying his foolish prayer for death.

The meal to which an angel twice waked him was G.o.d's answer to his prayer, telling him both that his life was still needful and that G.o.d cared for him. Perhaps one of Elijah's reasons for taking to the desert was the thought that he might starve there, and so find death. At all events, G.o.d for the third time miraculously provides his food. The ravens, the widow of Zarephath, an angel, were his caterers; and, instead of taking away his life, G.o.d Himself sends the bread and water to preserve it. The revelation of a watchful, tender Providence often rebukes gloomy unbelief and shames us back to faith. We are not told whether the journey to h.o.r.eb was commanded, or, like the flight from Jezreel, was Elijah's own doing; but, in any case, he must have wandered in the desert, to have taken forty days to reach it.

II. The second stage is the vision at h.o.r.eb (verses 9-14). The history of Israel has never touched h.o.r.eb since Moses left it, and it is not without significance that we are once more on that sacred ground. The parallel between Moses and Elijah is very real. These two names stand out above all others in the history of the theocracy, the one as its founder, the other as its restorer; both distinguished by special revelations, both endowed with exceptional force of character and power of the Spirit; the one the lawgiver, the other the head of the prophetic order; both having something peculiar in their departure, and both standing together, in witness of their supremacy in the past, and of their inferiority in the future, by Jesus on the Mount of Transfiguration. The a.s.sociations of the place are marked by the use of the definite article, which is missed in the Authorised Version,--'the cave,' that same cleft in the rock where Moses had stood. Note, too, that the word rendered 'lodged' is literally 'pa.s.sed the night,' and that therefore we may suppose that the vision came to Elijah in the darkness.

That question, 'What doest thou here?' can scarcely be freed from a tone of rebuke; but, like Christ's to the travellers to Emmaus, and many another interrogation from G.o.d, it is also put in order to allow of the loaded heart's relieving itself by pouring out all its griefs.

G.o.d's questions are the a.s.surance of His listening ear and sympathising heart. This one is like a little key which opens a great sluice. Out gushes a full stream. His forty days' solitude have done little for him. A true answer would have been, 'I was afraid of Jezebel.' He takes credit for zeal, and seems to insinuate that he had been more zealous for G.o.d than G.o.d had been for Himself. He forgets the national acknowledgment of Jehovah at Carmel, and the hundred prophets protected by good Obadiah. Despondency has the knack of picking its facts. It is colour-blind, and can only see dark tints. He accuses his countrymen, as if he would stir up G.o.d to take vengeance.

How different this weak and sinful wail over his solitude from the heroic mention of it on Carmel, when it only nerved his courage I (verse 22). The divine manifestation which followed is evidently meant to recall that granted to Moses on the same spot. 'The Lord pa.s.sed by'

is all but verbally quoted from Exodus x.x.xiv. 6, and the truth that had been proclaimed in words to Moses was enforced by symbol to Elijah. If the vision was in the night, as verse 9 suggests, it becomes still more impressive. The fierce wind that roared among the savage peaks, the shock that made the mountains reel, and the flashing flames that lighted up the wild landscape, were all phenomena of one kind, and at once expressed G.o.d's lordship over all destructive agencies of nature, and symbolised the more vehement and disturbing forms of energy, used by Him for the furtherance of His purposes in the field of history or of revelation. Elijah's ministry was of such a sort, and he had now to learn the limitations of his work, and the superiority of another type, represented by the 'sound of gentle stillness.'

It is the same lesson which Moses learned there, when he heard that the Lord is 'a G.o.d full of compa.s.sion and gracious, slow to anger, and plenteous in mercy and truth.' It was exemplified in the gentle Elisha, the successor of Elijah. It reached far beyond the time then present, and was indeed a Messianic prophecy, declaring the inmost character of Him in whom 'the Lord is,' in an altogether special sense. Elijah as a prophet brought no new knowledge, and uttered no far-reaching predictions; but he received one of the deepest and clearest prophecies of the gentleness of G.o.d's highest Messenger, and on h.o.r.eb saw afar off what he saw fulfilled on the Mountain of Transfiguration. Nor is his vision exhausted by its Messianic reference. It contains an eternal truth for all G.o.d's servants. Storm, earthquake, and fire may be G.o.d's precursors, and needed sometimes to prepare His way; but gentleness is 'the habitation of His throne,' and they serve Him best, and are nearest Him whom they serve, who are meek in heart and gentle among enemies, 'as a nurse cherisheth her children.' Love is the victor, and the sharpest weapons of the Christian are love and lowliness.

The lesson was not at first grasped by Elijah, as his repet.i.tion of his complaint, word for word, with almost dogged obstinacy, shows. The best of us are slow to learn G.o.d's lessons, and a habit of faithless gloom is not soon overcome. It is much easier to get down into the pit than to struggle out of it.

III. The commission for further service, which closes the scene, is a further rebuke to the prophet. He is bidden to retrace his way and to take refuge in the desert lying to the south and east of Damascus, where he would be safe from Jezebel, and still not far from the scene of his activity. The instructions given to anoint a king of Syria and one of Israel were not fulfilled by Elijah, but by his successor; and we have to suppose that further commands were given to him on that subject. The third injunction, to anoint his successor, was obeyed at once on his journey, though Ahelmeholah, on Gilboa, was dangerously near Jezreel. The designation of these future instruments of G.o.d's purpose was at once a sign to Elijah that his own task was drawing to a close (having reached its climax on Carmel), and that G.o.d had great designs beyond him and his service. The true conception of our work is that we sire only links in a chain, and that we can be done without.

'G.o.d removes the workers and carries on the work.' To anoint our successor is often a bitter pill; but self-importance needs to be taken down, and it is blessed to lose ourselves in gazing into the future of G.o.d's work, when we are gone from the field.

Further, the commissions met Elijah's despondency in another way; for they a.s.sured him of the divine judgments on the house of Ahab, and of the use of the Syrian king as a rod to chastise Israel. He had thought G.o.d too slow in avenging His dishonoured name, and had been taught the might of gentleness; but now he also learns the certainty of punishment, while the enigmatical promise that Elisha should 'slay'

those who escaped the swords of Hazael and Jehu dimly points to the merciful energy of that prophet's word, his only sword, which shall slay but to revive, and wound to heal. 'I have hewed them by the ...

words of my mouth.'

Finally, the revelation of the seven thousand--a round number, which expresses the sacredness as well as the numerousness of the elect, hidden ones--rebukes the hasty a.s.sumption of his being left alone, 'faithful among the faithless.' G.o.d has more servants than we know of.

Let us beware of feeding either our self-righteousness or our narrowness or our faint-heartedness with the fancy that we have a monopoly of faithfulness, or are left alone to witness for G.o.d.

PUTTING ON THE ARMOUR

And the king of Israel answered and said. Tell him. Let not him that girdeth on his harness boast himself as he that putteth it off.'--1 KINGS xx. 11.

_For the Young_.