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ment into our pictures and engravings, or which completes a pinnacle, is at first a holy memento and nothing more. But does it not come to be more? A young lady or a pious prelate is accustomed to pray before the crucifix, because it is fancied this brings more vividly home the sufferings and sacrifice of Christ. Does not that crucifix gradually attract some of the reverence which belongs to Christ Himself? At any rate this was the process by which the unaccountable superstition of idolatry sprang up, and thousands came to believe that the objects of wood and stone were the Present Deity. The intelligent believe them only as representing certain attributes, wisdom, power, creative agency, &c. but how can you expect the unintelligent or careless to stop there?

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II. We see a little of the sad moral influence of idolatry. sorrows shall be multiplied that follow after another god.' arbitrary penalty which Jehovah in this case was pleased by His servant to inflict, but one growing out of the sin itself-the lust, bestiality, self-mutilation, revolting scenes of bloodshed and murder, the total influence upon character and social life. For what is idolatry but the impersonation of the vices and passions of human nature attributed to an object we consider worthy of worship, from whence they ray back in all their hateful effect on the worshipper? As has been often said, we cannot rise higher than our God, and to a great extent it may be said of idol gods that they cannot rise higher than those who made them. Judge, then, the effect. We have been made familiar with descriptions of Kahli and others among the Hindoos; but no descriptions can convey, no decent audience would allow an attempt to convey, the terribly disgusting and afflictive moral accompaniments. Never was there an idolatrous system more beautiful, more polished, more generally attractive than that of Greece, and yet the effects of it, as seen not only at Corinth but also Athens, and that too among the best of people, was to the last degree revolting. What shall we say of the rites of Ashtaroth, and Baal-peor, and the groves? "Oh, 'tis an evil thing and bitter" to forsake the Lord God. The consequences in the Roman Catholic Church are not so manifest as they were, because of the healthful moral check which public opinion opposes, but we know what they were and what they may be again, should that opinion be withdrawn. 66 They indeed that observe lying vanities, forsake their own mercies."

III. We have here a mournful illustration of the spirit of compromise. It has been very generally supposed that Aaron did not willingly lend himself to the mad design of the multitude; but that, overcome by their importunity, he asked them to give up such possessions as he knew they would not willingly part with. It has also been reported that Hur, his colleague, being slain by the Israelites on this occasion, he

was frightened into improper submission. Be that as it may, the moral deficiencies of his character come painfully out. In some respects a more brilliant man than his brother, he certainly had not

his strength of character, his firmness, his decision, his sublime selfabnegation and devotion to God. Perhaps nowhere does the difference between the two brothers become more manifest than in the incident of our text. The one truculent and yielding to the wishes of the multitude; the other firm as a rock, probably, with the exception of his servant Joshua, alone before that great multitude, in face of greater odds than even Elijah against the priests of Baal-an Athanasius against the world. The one timid and afraid of death; the other boldly denouncing sin and authoritatively imposing his will even by the death of thousands. The one so much the evil spirit of his nation that he consents to be their hierarch in sin; the other willing to give up not only his temporal prospects, but life itself, if he might serve his people's good. "If not, blot me, I pray thee, out of thy book!" Who does not admire Moses's firmness and devotion ? and who not lament and take warning from Aaron's compromise?

IV. We also note the pusillanimous but ready-to-hand excuse for sin. When Moses interrogated Aaron respecting the sin, the latter humbly and almost crouchingly said, "Let not the anger of my lord wax hot thou knowest the people, that they are set on mischief." He then went on to relate their request and his own miserable suggestion, concluding, "So they gave it me: then I cast it into the fire, and there came out this calf." Oh, weak and impotent conclusion! As if there had been no conscious and direct agency in fashioning the idol; no preparing the mould; no casting the metal. As if it were all the work of accident or chance. How natural, and yet how trumpery; as indeed all excuses for sin are; to wit, those of Adam and Achan: "The woman whom thou gavest me, she gave me of the tree, and I did eat; "When I saw among the spoils a Babylonish garment, I coveted," I took, I hid. Some throw the blame of sin on circumstances, some on other people, some on the fact of being strongly tempted. But no amount of solicitation, no force of evil example, no temptation, however strong, can altogether excuse sin. The will cannot be forced without its free consent, which is necessary to constitute any act sin; and however weak the will is, there is always a power at hand ready to lend assistance. Away then with all such vain pretences, and you who have guilt upon your conscience, confess it, not to man but to God; and seek forgiveness through an atoning Christ. No palliations, no lame excuses; at once, to Christ! And you who are tempted, haste to the Refuge! There is One who is ever nigh to strengthen the feeble resolve to do right, and to enable the very weakest to resist and vanquish the hosts of hell themselves.

And now with regard to a still closer application of this incident. "But you surely are not going to imply there are idolaters in Christian England!" Yes, verily we are. They bow not down to material objects, such as their hands have fashioned; they worship not sun, moon, or stars, or any other natural object; they are not accustomed to symbolise the powers of nature, be they pleasing or revolting, in any

outward form to which they are in danger of transferring their homage, saying, "These be thy gods!" The artistic beauty of ancient Greece and the ritual display of papal or of pagan Rome may have no attraction to them. They do not even bow before a crucifix, a painting, an image of any sort whatever; perhaps are even sturdy enough Nonconformists to refuse bowing at the mere mention of the name of Jesus, or to acknowledge days and weeks, and months and years. And yet they may be idolaters. For He who taught us to give a spiritual interpretation to His law has led us to include under this designation a great many more than those who set up idols in the purlieus of temples, in groves, in grassy meads, in mountain grottos or private oratories. There is such a thing as setting up idols in one's heart, and though this is followed with no such manifestly disgusting vices as heathen idolatries, it may be equally offensive in the sight of God.

When do people living in a Christian country, and even Christians themselves, become idolaters? When they transfer to any other object, seen or unseen, that supremacy of the affections which Jehovah claims as His own prerogative. When they cultivate as the end of their existence, setting their heart upon it and bending their energies after it, any other object save their Maker's praise. When they are content to live upon the sustenance His loving-kindness supplies, either consuming it on themselves or hoarding it for others, but not using it for God. When they fall down and worship self, their own exertions, their own success, their own amiable qualities, talents, or possessions, diverting just so much of His revenue from God. That is idolatry. In fact, vanity is idolatry; selfishness is idolatry; worldliness is idolatry; excessive love of one's friends is idolatry; nothing there is which is capable of abuse but may be converted into an idol, and convert us into idolaters. See how many companions in this kind of sin there may be around us! Are there none in the higher classes who worship fashion, and splendour, and position, and rank? Are there none in the middle classes who spend their energies, and sacrifice their intellect, and devote the chief years of their lives to acquire gain? Are there no voluptuaries among high or low? no "lovers of pleasure more than lovers of God"? no sensual persons "whose god is their belly and who mind earthly things"? It would seem that the old pagan deities have numerous worshippers in this Christian land, only they are not confessed as such. Is then idolatry less an offence now than of yore, or only offensive when it assumes formal shape and recognised development? By no means. It is as great an offence as ever; nor dare we represent the injury less. When ever was it repealed, "Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them"? Or supposing that we do not "bow down to them," when was that other command repealed: "Thou shalt love the

Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength"? Does not that violation also work fatal mischief, whether it is a philosophical abstraction or a material figure, a work of high ancient art or an embellishment of modern device, a romantic and poetic idolatry of nature or the substitution of an earthly love, love of money, love of science, love of friends? Do not all such occupy the heart, deaden the conscience, drown the still small voice of God, produce a neglect of Divine truth, especially the truth of the Gospel of Christ? Is not the process fatal ?

What then is to be done? "Return unto thy rest, O my soul." As Augustine said: "Thou hast made us for Thyself, O Lord, and our heart is unquiet until it find rest in Thee." We cannot find rest in anything beneath the throne of God. No man, no angel, no created object, animate or inanimate, real or fictitious, actual or ideal, can satisfy the requirements of man; only God. It is the undeniable patent of our lofty origin that nothing but the angels' God, the God and Father of our Lord Jesus Christ, can fill the heart of man. But how can we know Him, seeing that" none by searching can find out God unto perfection," and so many in their attempts to find Him have vaulted the other side into blank infidelity? Blessed be His name! He has revealed Himself. "The Incomprehensible has submitted to bonds, the Eternal has entered into conditions of time, the holy One has become the victim of the Cross.' He, who from the storm-tossed bark of Gennesaret cried with irresistible authority, "Peace, be still "He can quiet the surges of the human heart. When all else is dark and black with storm and tempest, let Him appear, and let Him be embraced by living faith, and we shall find the true equipoise of being-something certain, something real, something that answers to our need-a Father's love and a Saviour's royal grace. "God is in Christ reconciling the world unto himself, not imputing their trespasses unto them." "Come unto me, all ye that labour and are heavy-laden, and ye shall find rest unto your souls."

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That strives with Thee my heart to share?
Ah! tear it thence and reign alone,

The Lord of every motion there:

Then shall my heart from earth be free,
When it hath found repose in Thee."

ROBERT'S ADVICE.

FOR THE YOUNG.

ONE sunny Saturday morning, not long ago, Robert Ssat on the bench in his tool-house, busily

wasn't my fault, either. You won't tell, will you?" she asked, looking up doubtfully.

at work. Presently his little sister "No, I won't," he replied Bessie came in. "I've done some- promptly, interested at the prothing dreadful, Rob; though it spect of sharing a secret.

"Well"-and here Bessie drew be honest enough for that." And a long breath-"I went to get self-righteous Rob brought down a drink of water, and there was the hammer with all his might on one of those thin fancy tumblers, the knife with which he was splityou know, on the table. I wanted ting a piece of wood. Alas for him! much to drink out of it, because It struck on an unseen nail, which mother's so afraid about them that snapped off the slender point in she never lets me. I was as care- a trice. When he drew out the ful as I could be; but when I was pointless, blunted blade, he gazed just going to put it back on the at it in dismay; while Bessie, in table, somebody opened the door. spite of her trouble, couldn't help I thought it was mother, and I was laughing a little at the sudden so frightened that I let the tumbler change in his face. drop on the floor, and-" Bessie then stopped to choke back a rising sob.

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"Oh! it wasn't mother at all. It was only Bridget. Oh, Rob! do you think I shall have to tell mother? It would only make her feel vexed if she knew one of them was broken; if I don't tell her perhaps she won't miss it, and won't feel grieved about it. sure I don't want to vex her." This was quite a plausible view of the matter, and Bessie longed to hear Robert approve of it. At last he said, "Do you really want my advice, Bess?

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This was anything but soothing to Robert's feelings, and he muttered that he "didn't see what business that old nail had there," and other not very amiable remarks to the same effect.

"Why, Rob!" exclaimed Bessie, suddenly, "isn't that father's new knife, the one he told us not to touch?"

"He meant you," replied Robert, sharply; "but I know how to use a knife. I never hurt a knife before in my life, and this wasn't my fault. It was all on account of that nail; and I don't know who put that there; I didn't." Robert was about as unreasonable as unfortunate people are apt to be.

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Well, Rob," said Bessie, at length, "we've both done something now. Let's go and confess together.'

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"Confess! rejoined Robert, slowly; "why, I-I don't believe

"Yes. What would you do?" "Well, if I were in your place, Bess, I'd tell her. You know that's the only honest thing to do, really. that is-" And without finishing There are several reasons why it is the sentence he carefully shut the better to be honest about anything knife, and going to his father's toolof that kind. One is, perhaps chest, put it exactly where he had she'll forgive you." And so Robert found it. Bessie's blue eyes opened took up his boat again, feeling that very wide at this proceeding, and the minister himself couldn't have Robert could not meet their look given better advice in the case. as he explained, "You see, Bess, As for poor Bessie, she rather John's going to leave next week, resented Robert's tone of superi- and if father doesn't find it out ority, and said, quickly, "I don't before then, why, he'll-he'll think much believe you would tell her, John did it; and, you see, it don't after all, Rob. It isn't half as easy hurt John, because he won't be as you think."

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here."

Perhaps it isn't easy. Who As soon as Bessie could say any said it was? But I hope I should thing for her amazement at this

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