The Village Pulpit, Volume II. Trinity to Advent. Baring-Gould Sabine

the welfare of his fellow-labourer at heart, and seeks to draw him to God. It was Cain who said, "Am I my brother's keeper?" And the same isolating, selfish spirit is in those who take no interest in those they associate with, and do not seek their good.

      I was much struck last spring with something a gentleman said to me, who had been a good deal in America; he was much surprised and struck with the interest felt in England by the rich for the poor, by the master and mistress for their servants, by the landowner for his tenants, and he said to me, "This seems to me the most marvellous thing I have seen in England. With us a master cares not one snap of the fingers what becomes of the man he employs, he no more thinks of what becomes of him than he does of a dollar that passes through his hands. He sees that he does his work, and if the man dies, the master gets another in his place to-morrow, and asks nothing about the man who has disappeared."

      Well! I thank God we are not come to that yet, however advanced we may be in our independent ways; and it is not right and Christian that we should.

      II. Now we come to the way in which we are to try to draw other souls to Christ, the souls of our children, of our servants, of our companions, of our fellow-workers. The first principle of success is gentleness.

      In the 4th chapter of the 2nd book of Kings we have this story. There was a Shunammite woman who had an only son. She was a good kind-hearted woman, who had shown much hospitality to the prophet Elijah [Transcriber's note: Elisha?]. One day the little boy ran out into the harvest field, when the sun was hot, and he had a sunstroke, and was very ill. "He said unto his father, My head, my head. And he said to a lad, Carry him to his mother. And when he had taken him and brought him to his mother, he sat on her knees till noon, and then he died. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out." Then she ordered one of the servants to saddle an ass, and drive her to the prophet; and when she found him, she told him the piteous story, and how the poor little fellow whom she loved so dearly, and who was such a darling of his father, and such a pet of the old Elisha when he paid them his visits, was lying white and dead upstairs on the bed.

      Then Elisha was sorely troubled, and he gave his staff to his servant, Gehazi, and made him run as fast as he could to the house of the Shunammite. "Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again; and lay my staff upon the face of the child." Gehazi obeyed, but it was of no use. "He laid the staff upon the face of the child: but there was neither voice, nor hearing." Then Elisha came himself, and he shut the door, and laid himself beside the little body, and put his lips to the lips of the child, and his warm loving heart against the little dead heart, and took the chill hands in his. Then the spirit of the child came back into him again, and he sat up, and Elisha delivered him alive to his mother.

      Now this story contains some lesson for us. And this is the short comment on the miracle by an old writer, "Him whom the rod of terror will not rouse, love will." Or in other words, we may learn by this that gentleness will succeed where harshness will fail.

      In the time when all the north of England was heathen, there was an assembly held at Iona to decide who should preach the gospel to the English of Northumbria. Then one missionary was sent, and after having laboured for some years, he came back to give an account of his mission. And a council was held, and he said, "Those Northumbrians are a stiff-necked, hard-hearted people. I threatened them with God's wrath, I spoke to them of Hell-fire, I warned them of the terrors of judgment, I denounced the vengeance of God on them, and they would not be converted." Then one sitting in a bark seat said, "My brother, it seems to me that you went the wrong way to work. You should have gone in love, and not in wrath. You should have tried to win, and not to drive." All eyes were turned en the speaker, and it was decided with one voice that he should be sent, and he went. His name was Aidan—and he was the Apostle of all Northumberland, Durham, and Yorkshire. He had the joy to see the whole people bow their necks to receive the yoke of Christ.

      What says S. Paul? "What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?" If he had come with the rod, he would have gone back disappointed.

      CONCLUSION.—Let us then, dear brethren, in dealing with the souls of others, approach them, not with the rod, or we shall fail to awake them to a new and better life, but in love, and in the spirit of gentleness, and then we shall meet, I doubt not, with good success.

      XLIII

      PERSISTENCY IN WRONG DOING

      6th Sunday after Trinity.

      S. Matt. v. 25.

      "Agree with thine adversary quickly, while thou art in the way with him."

      INTRODUCTION.—I spoke to you the Sunday before last about the obstinacy of persisting in an opinion after you have good cause to believe that this opinion is unjust, or unreasonable. I am going to speak to you to-day of another form of obstinacy.

      SUBJECT.—My subject is Persistency in doing wrong, because you have begun wrong. This is only another form of the same fault. The other is thinking wrong persistently, this is perseverance in doing wrong. And the source of both is the same, Pride. Pride stands in the way of altering an erroneous opinion, and in the way of altering a wrongful course of action.

      I. In the tenth chapter of the second book of Samuel we have a striking story of the way in which a man having once done a wrong, persists in it, and it brings about his ruin.

      King David, when firmly established on his throne, began to look about him to see who had been kind to him in his day of adversity, and to reward, or thank them. He showed his gratitude to the memory of his friend Jonathan by investing his son Mephibosheth with his grandfather's property. Then he remembered that Nahash the King of Ammon had shown him hospitality, and he heard also that he was just dead. So David said, "I will show kindness unto Hanun the son of Nahash, as his father showed kindness unto me." And David sent to comfort him by the hand of his servants for his father.

      The message was kindly intended. David wished to show that he was not forgetful of past favours, that he was ready to make a lasting friendship with Hanun, and he desired to exhibit his sympathy with the son for the loss of his father. These were the three motives actuating David, all good. Now, how did Hanun act? One would naturally suppose that he would appreciate these motives, and that he would be glad, when scarce settled on his throne, to secure the powerful friendship of King David. No!—he was young, insolent, inconsiderate, and fond of practical joking,—a vulgar-minded fellow, puffed up with conceit at his elevation to power. Hanun took the servants, the ambassadors of David, and shaved off half their beards, and cut off the lower half of all their clothes, and sent them back to David. And when it was told unto David that his messengers had been thus ignominiously treated, "he sent to meet them, because the men were greatly ashamed, and said, Tarry at Jericho, until your beards be grown, and then return." As soon as Hanun and his Ammonites had done this, what was their next step?—As perhaps you are aware, by the laws of civilized and uncivilized people, the persons of ambassadors are held to be sacred. Therefore Hanun had not only done an insolent, and utterly blackguard trick, but he had gone against one of the first laws of nations. What he ought to have done, was at once to send to David a most humble apology, with an acknowledgment that he had acted wrongly. But he was too proud for this. He would not admit that he had erred. He at once sent and hired the Syrians of Beth-rehob, and the Syrians of Zoba, twenty thousand foot soldiers, and of King Maacah a thousand men, and of Ish-tob twelve thousand men, so that this malicious trick began to shew that it was an expensive one. Then David's army drew up in array against this army of Ammon and their hired allies, and at once, all the mercenaries ran away. So then there was nothing for it but for the Ammonites to return as quickly as possible within the walls of their city. Now, what should Hanun have done? It was clear that David was not eager to punish him, for he had not even sent his army against Ammon till Hanun had collected the great host against him, and as soon as the Ammonites, deserted by their auxiliaries, had retired within their walls, the army of David had not pressed them, but gone quietly back to Jerusalem. What then ought Hanun to have done? Of course, he should now have sent his apology, and said how wrongly he had acted, how ashamed of himself he was, and how desirous he was to have the past forgotten. But no, having done wrong once, his pride would not let him acknowledge it, and