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NOTES OF A LESSON ON THE LIFE OF ELIJAH,-1 Kings xvii. to 2 Kings ii.

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Tishbe in Gilead beyond Jordan; called Elias in the New Testament. Difference arising from the Greek and Hebrew forms. Sent to oppose idolatry, especially the worship of Baal. He brought a drought upon the land, which lasted three years. Concealed himself during the time by the brook Cherith, where he was fed by ravens. Afterwards dwelt with the widow of Zarephath.

Particulars of the contest (1 Kings xviii. 4).

Fled to Arabia (Mount Horeb), miraculously supported for 40 days and 40 nights. The tempest, the earthquake, the fire, the still small voice. Commanded to return and anoint Hazael, Jehu, and Elisha. 1 Kings xxi.

2 Kings i. 10, 12.

2 Kings ii. Enoch's translation.

1st. With regard to the drought, and being fed by ravens.

2nd. Multiplying the widow's meal and oil.

Lessons from the life of Elijah.

3rd. Raising the widow's son.

4th. The consuming of the sacrifice by fire from Heaven at his prayer, when the prophets of Baal appealed in vain to their god.

5th. His being miraculously sustained at Mount Horeb.

6th. His prophecies against Ahab and Jezebel, Ahaziah.

7th. Consuming Ahaziah's soldiers.
8th. Dividing the Jordan.

To follow his example, and keep ourselves free from idolatry of every kind (whether actual or only in reference to our thoughts), however much it may prevail around us. To seek to convince our irreligious fellow-creatures of the error of their ways, as Elijah strove to convince the worshippers of Baal. We may suppose, from the destruction of the 450, that after the consuming of Elijah's sacrifice they remained unconvinced. God's preservation of Elijah during the famine and at Mount Horeb; how "He careth for the righteous." The happy end of Elijah.

CHURCH CATECHISM.

Lesson on the First Commandment.*

"Thou shalt have none other gods but Me." This commandment is directed against having1. No god.

2. False gods instead of the true God.

*From "Catechetical Lessons" (published by J. H. Parker). These lessons are similar to "Questions illustrating the Church Catechism," by the Ven. Archdeacon Sinclair (published by the S.P.C.K.); except that the former are compiled as notes, leaving the teacher to supply the questions at the time of asking them, while the latter work is already arranged in a catechetical form.

3. False gods in addition to the true God.
4. The true God falsely viewed.

1. Heb. xi. 6. Of Atheists (see Ps. xiv. 1).

Some are avowedly such: others practically though not avowedly. Titus i. 16. The existence of a God is evident. Rom. i. 20; Acts xiv. 17.

2. Many such (false gods). 1 Cor. viii. 5. Mentioned in Scripture by name. Judges ii. 13; xi. 24; xvi. 23; Acts xiv. 11, 12; xix. 35.

Other objects of worship. Job xxxi. 26-28; Acts vii. 42, 43 ; Rom. i. 23; 1 Cor. x. 20.

They who worship such have, in fact, no God. Ephes. ii. 12; Gal. iv. 8.

3. The Israelites were guilty of this sin. Zeph. i. 5; 1 Kings xviii. 21. And the Samaritans, 2 Kings xvii. 41. Also Solomon. 1 Kings xi. 4-7.

Christians may be guilty of the same. St. Matt. vi. 24; Phil. iii. 19.

4. Persons who are guilty of this are

Deists. St. John xiv. 1.

Jews. Ibid.

Socinians. St. John iii. 36; 1 John ii. 23.

And Christians, who take false views of God's attibutes, &c.: as some lose sight of His mercy in His justice, and hence despair; others of His justice in His mercy, and hence presume.

NOTES OF A LESSON ON THE BOOK OF COMMON PRAYER.*

Liturgy.-Mean

ing of the word.

On Liturgies.

A form of worship ministered in public.

This lesson is a little altered from one which is to be found in " Catechetical Lessons," published by J. H. Parker.

Authority for set forms.

1. The practice of the Jews, derived from God.

2. Example of our Lord;

3.- his Apostles;

4.- the Early Church.

Liturgies, how

useful.

1. Refer to passages of Scripture. The entire Law as given by God through Moses. Numb. vi. 22-27; Exod. xv. 1-22; Deut. xxvi. 5-13; Joel ii. 17.

The Psalms composed specially for Jewish worship.

2. Our Lord attended the worship of the Temple and the synagogues, where set forms were used. He composed the Lord's Prayer for the use of his Church. St. Luke xi. 1, 2.

A form was probably used at the Last Supper. St. Matt. xxvi. 30.

3. The Apostles (Acts iv. 24-30) used a prescribed form. If not, how could they have lifted up their voices "with one accord?" See also St. Luke xxiv. 53, and other places, where their attendance in the Temple and synagogues is mentioned.

4. St. Mark and St. James the Less composed Liturgies for the use of their respective churches (Alexandria and Jerusalem). A complete Liturgy, that of St. Gelasius, existed for certain A.D. 370, and no doubt many others long before.

Most parts of our Liturgy are derived from ancient sources; for example, the Prayer of St. Chrysostom, "Te Deum," Benedicite, &c.," Collect for Peace, for Grace, &c.

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1. As standards of faith and doctrine, or preventives of heresy.

2. As standards of practice.

3. As bonds of union. Explain the advantages of uniformity in worship.

4. As rendering public worship least dependent on those who minister.

5. To avoid uttering anything hasty (or unpremeditated) before God. See Eccles. v. 2.

6. As enabling those who cannot go to church, or who cannot hear the minister, to join in the prayers.

7. As helps to private devotion.

8. As pre-occupying the thoughts, and thus helping to secure the attention. Refer to Cor. xiv. 15; Rom. xv. 6.

CHAPTER VI.

ON READING, SPELLING, GRAMMAR, AND ETYMOLOGY.

Ir must be acknowledged by all who are acquainted with National Schools, that a great want of skill prevails with regard to the art of teaching to read. A child may often be heard to read a sentence with tolerable correctness as to the pronunciation of words, but how seldom does he appear to realize the sense of the author, either in whole or even in part! He learns to give utterance to written language, but he fails altogether in expression; he accomplishes the task of putting together a series of words, but the acquisition of ideas, which is the true end and object of reading, is not attained. The reason of this unsatisfactory state of things is too often the incapacity of the teacher, which in most cases arises from ignorance of the true principles of the art of reading.

Among the defects which are most common in schools the following may be mentioned:

I.--With regard to the pronunciation of letters, as—

a. The vowel sounds imperfectly or incorrectly made long where they ought to be short, and vice versâ.

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