arms succeeded, their territory widened, their land yielded its increase, and "God, even their own God," enriched them with his blessing. The stern aspect and fearful message of the prophets were changed to the smiling countenance and the soft tones and sweet words of peace.

The instances, however, in which these benefits were fully enjoyed were but few. After the days of Jeroboam, the son of Nebat of unenviable notoriety, there were but two kings who had sufficient courage and piety to sweep from the land every vestige of idolatry, and every tempta tion to it, and they were the kings of Judah, Hezekiah and Josiah. In reference to several others it is honourably recorded, that "they did that which was right in the sight of the Lord;" but to this there is an appendix attached, greatly to their discredit: "Howbeit the high places were not taken away," but idolatrous worship was practised still.

Amaziah's case is one of these. And who can repress the rising wish that he had gone one step farther, and made himself and his people sufficiently happy to look round the land without being able to distinguish a single relic of the sin and curse of idolatry? We must view him with feelings akin to those of our Lord, enkindled by the life and professions of the lovely youth in the gospel; and while we love him, we cannot but regret to add, "one thing thou lackest."

But the character of Amaziah and others is not confined to them or their age. They are but a specimen of numbers in the church of God in all times. Their surrender to God was but partial. There was still a leaning towards idolatry; and though in their practices they might not be so palpably irreligious as the settlers in Samaria (2 Kings xvii. 24-33), they evidently partook of that spirit which led them to "fear the Lord and serve their own gods." And what heart is there now in which the piercing eye of God does not behold idols set up and secretly worshipped! How few, without self-deception, can say, "Whom have I in heaven but thee, and there is none upon earth that I desire beside thee!" There is too generally a leaning to earth and earthly things amongst us. heart and the life are not wholly given to God.

The

The character thus introduced to us has the actual presence of much that is "lovely and of good report." The mind is not backward to feel and own the force and propriety of the claims of God, nor the heart to form and foster a desire to know and do his will. There is an appreciation of his laws and ordinances, and a love to his service and his servants. There is a readiness in the heart to devise much, and in the hands to do much for God; and the result is, his commands are fulfilled to a given point; but the lowing of the oxen, and the bleating of the sheep, and the presence of Agag, prove they are not perfectly obeyed.

There is in the course by which such a character is formed and evinced, much more evil than to many may be apparent. It may appear a perfectly harmless thing for a king of Judah to allow the continuance of places of idolatrous worship in his land, or for christians to continue addicted to some things which are not quite consistent; and it may be pleaded by both, that the same things have been committed by prede cessors, and have been allowed from the earliest times. But antiquity cannot make what is sinful innocent. The law of God is immutable. What it requires is ever the same. An evil principle or practice brought down from antiquity involves more guilt in modern than in ancient times, because time and opportunity have been allowed in its transmission from generation to generation to examine and abandon it. Uzziah and others may plead that what is in itself wrong, has been practised by those who have gained reputation for piety; and as these evils have so long existed, it is better in these later times not to assume a position antagonistic to the

popular opinion. Such an excuse may satisfy men but not God. It was a fact which He beheld with grief, that "the high places were not taken away," and it required his forgiveness.

These sovereigns were particularly culpable, because the sin these high places tended to perpetuate, is that sin of which God had in several ways shewn his abhorrence. It is positively forbidden by the law, none more solemnly. It is most severely and repeatedly threatened, and had been followed by the most awful judgments in the experience of their own nation and others. Idolatry with the Jews was like heart sins with christians, it required being most industriously watched against, and most perseveringly opposed. Outward reformation was good, but it was not likely to be permanently beneficial, while idols were loved as well as God.

The very office of these kings required them to be the conservators of the piety and morality of their people. It was not for purely political purposes they were raised to the high station they filled. David and

Solomon believed themselves placed at the head of the nation for a higher purpose than simply to judge between man and man in temporal things, and they prayed for wisdom and grace accordingly. The religious rites and laws were so interwoven with their civil polity, that it was impossible to separate them. The king was surely invested with authority to put down this monstrous evil (Deut. xiii. 6—11.) By whom could this power to execute for this very sin be assumed if not by the divinely appointed "bearer of the sword ?" Their neglect to do it was an abuse of their office highly criminal. Kings in later times, and under another dispensation, have been as ready to assume in religion what was never given them, as these were to throw it aside.

The injury done by this procedure may be estimated as great, both to themselves and others. It was a continual source of temptation to the people. To nothing does their whole history prove them more inclined than to this very sin. Continually witnessing idolatrous worship, their aversion to it would be likely to diminish, and this was the fact. The reformation so auspiciously commenced was but short lived. The relapse was great and general, and issued in a greater outrage on God and religion than had preceded it, until at length, to relieve the land of its burden, he gave them over into the hands of Nebuchadnezzar. With hearts strongly inclined to this sin, and a strong temptation continually presented, it would have been a miracle of grace which could have kept them from being overcome by it.

The tendency of this course to general infidelity must also be apparent. The priests might offer their sacrifices in the temple; the new moons, sabbaths, and respective festivals, might be punctually kept; and the scribes might devoutly read in the audience of the people, "Thou shalt have none other Gods but me;" and the king might publicly give his sanction to all this; but while bleeding victims and smoking sweets were being offered to idols in the distance, the impious would not be at a loss for arguments to harden themselves in their sins, or the formal and hypocritical to persuade themselves religion was a farce.

Their worldly prosperity depended upon this very point. As their religion revived they prospered; as it declined they were brought into temporal difficulties. So had God ordained for them that temporal good should follow obedience, and temporal evils disobedience. The children

of this world, wiser than the children of light, would have recommended a course of sincere piety as the most likely to insure the largest worldly portion. The continuance of these high places led on to innumerable evils, and issued in captivity and destruction.

Towards their subjects this was the most cruel course they could have

adopted. And no argument from expediency can excuse it from this charge. Some of their subjects might be so bent upon this sin as to refuse to join in the general reformation, but what of that? Are the health and life of the entire body politic to be endangered to conciliate and please them? When the surgeon comes and finds a member so diseased as to be beyond the possibility of cure, is it wise, safe, or kind to let it remain, or at once to amputate it? The sufferer may urge its continuance, and to please him the surgeon may comply; but his folly and cruelty will appear to all when the sufferer expires. Our Saviour recommended a different policy when he said, "if thy right eye offend thee pluck it out, or thy right hand cut it off, and cast it from thee." Had these kings at once set about destroying the high places, and cutting down the groves, they might have saved themselves and their people.

In this course it was impossible for them to be happy. They were too much enlightened to be altogether insensible. Conscience must speak at times, though his voice might be hushed, and his judgment bribed. It would argue but little for their personal religion if they could see these altars, and groves, and sacrifices without strong feelings; and while they knew their existence was wrong, the several reverses of their own lives must have been taken as proofs of the divine displeasure.

The last days of these kings were embittered by the fruits of this course. How desirable is it to spend the season of decrepitude and infirmity in peace, and, like good old Jacob, in calmness among our own friends, to gather up our feet into the bed, yield up the ghost, and be gathered to our people. The early part of life is necessarily occupied with cares and conflicts, and the period of age is looked forward to as the time to enjoy the results of our labours. But without exception it will be found that those who allowed the high places to remain, closed their lives amidst war and bloodshed. After an unsuccessful contest Amaziah's subjects conspired against him. He fled to Lachish, but they followed him and assassinated him there. He was like a father who had neglected to correct his children in their youth, his subjects became sufficiently headstrong and cruel to drive him from his home and from the earth. The nation became weary of the man who had consulted its prejudices and encouraged its temptation; and the earth itself seemed to feel no loss at his departure. He died unlamented, and was buried without pomp (2 Kings xiv. 17—20); while his subjects became enamoured of a child for their king instead of his father. His memory is embalmed, but not in sweet spices, it is in wormwood and gall, and furnishes one of many examples of indecision, and its baneful results.

Oh, when shall that time come, when in the church or the world there shall not be found a single person in whose heart the high places are not taken away! but when all shall simultaneously rise with the shout,"Away with them, away with them, and sweep them and their very name and remembrance from the earth!" And when on every pot and vessel, thought, word, and action, shall be inscribed, "Holiness to the Lord!" May the Lord hasten it in his time.

Kislingbury, Northamptonshire.

THE MODEL KINGDOM.

J. L.

Men now are generally longing after greater political privileges, and a more equitable and perfect form of civil government. Great changes in governments and kingdoms are now taking place throughout nearly all the civilized world. These changes imply imperfection and error in past

forms of constitution, and men naturally enquire, Which is the form of government exactly adapted to man's social nature and habits?

Perhaps there is but one kingdom which can be recommended as a model for imitation. In that kingdom the interests of all classes are equally studied and promoted; its laws are pure, and just, and good; and the supreme power is lodged in hands that have always been so skilful in guiding the helm of state, that there is an assurance that the administration will be too wise to err, and too good to be unkind. Its political constitution has now been fairly tested, having been established a considerable time, and is found to be perfect; no alteration can improve it; it is therefore a kingdom which cannot be moved.

One of its excellencies is, that a proper equality exists among the different classes which compose the population, equal rights are enjoyed by all ranks of the people, and the immunities and civil privileges of the kingdom are shared by every individual without the least partiality. No class is allowed to arrogate superior authority; the rule of equality requires that he that is greatest among them be as the younger, and he that is chief as he that doth serve. Those who are set over the people are expected to carry themselves not as lords over the heritage but as examples of virtue. Whatever be the rank or station, every one has a voice in electing the ministers and officers which serve under the supreme authority.

The truest liberty is enjoyed in this kingdom,-its yoke of subjection is easy, its burden is a burden of love and goodwill,-the commandments are not grievous, for the people delight in the law after the inward heart. They are delivered from the oppressive bondage of corrupt nature, from the slavery of evil and pernicious principle, and from the tyrannical yoke of the god of the world. The Son having made them free, they are free indeed.

Peace and tranquility constantly prevail in its borders; no internal strife and division disturb their domestic tranquility, for the basis of the administration and the summary of its laws is love, and its concise morals, "Do unto others as ye would they should do unto you;" an atmosphere of meekness surrounds it which forbids any contention or broil. There is no reason to fear that any danger or enemies from without will disturb or break their settled peace; for the power that they have for defence is greater than any that can be brought against them. Their Leader and Captain, to whom they owe their most glorious victories, has shewn himself invincible against every foe which has menaced their safety, they have an assurance that no weapon formed against them can prosper; and, indeed, in all their struggles hitherto they have been conquerors, or even more than conquerors, through their noble Deliverer.

There are choice privileges and many great immunities in this kingdom for the benefit of all its subjects; these advantages, as in most kingdoms, have not been easily procured; the privileges enjoyed by the subjects in his realm are the result of the liberality of its Ruler, and the patriotic spirit in which he has sacrificed his own personal interests for the benefit of his people. One of the most valuable privileges enjoyed, is that of being allowed to have an audience of the Sovereign, at any time when they choose to commune with him, or present any petition to him.

Another choice advantage is, that if any come short of their duty as good subjects, or in anything go contrary to law through infirmity, which, in a kingdom requiring such perfection, is not surprising, their faults are passed over and forgiven, for it is not necessary that they should suffer the penalty of the law in order to honour it, for it has been magnified and made honourable in the person of its Ruler.

It is intended that every subject shall have the opportunity, when it shall seem desirable and after a certain term, of residing at the seat of government, the metropolis of the kingdom, which surpasses, in the extent and splendour of its mansions, any description we can give. The King himself will appoint a residence for each, and intimate the most suitable time to come up to court. The unbounded generosity of the Sovereign has provided such rich entertainments and delights, and made such liberal provision for the comfort of his subjects at the royal city, that in his presence is fulness of joy. Neither eye hath seen, nor ear heard, nor can any conceive who has not witnessed it, the abundant means of happiness which the King has provided for all his loyal subjects at his own residence.

The admission to the freedom and immunities of kingdoms is generally by birth or purchase, in this it is by both. The cost of purchasing the citizenship, as might be supposed, is very great. To surmount this obstacle on the part of those individuals who are poor, and who have not been fortunate enough to be born in this happy kingdom, the Ruler has expended a very large portion of his personal estate that he may have the right of giving a free admission to the citizenship to all that he may think worthy; many who were weary of the tyranny of the prince of the power of the air, and who longed to transfer their allegiance to the Sovereign of this glorious kingdom, and enjoy the privileges of his subjects, but had not the means, have applied to him, and he has by virtue of the purchase alluded to, conferred an entirely free and gratuitous admission to the immense advantages of his kingdom, and received them into his own service. There has not been any instance known of persons making application for a free admission being refused.

Reader, need we tell you the name of this kingdom? Need we entreat you to accept of its privileges? It is glorious in its Sovereign, its extent, its treasures and resources, its subjects and its duration. Its Sovereign is a great King, he is King of kings, he is wise in heart and wonderful in working, he judges the people with righteousness, and the poor with judgment. All nations submit themselves to him, and all the kings of the earth shall bow down and honour him; his kingdom shall rule over all, and wide as the world shall be his command, and he shail rule from shore to shore, for all power is given into his hand; he has unlimited resources and unsearchable riches at his disposal, and all his vast resources are in requisition solely for the benefit of his subjects, and the enlargement of his benevolent sway. The subjects are the excellent of the earth, the best and most honourable of all people. Of this kingdom there shall be no end, it shall exist when time itself grows old, and shall continue as long as the sun and moon endure. Stability is a main characteristic of it. It is established on the rock of truth and righteousness, and this rock of ages cannot be moved. It has powerful foes; the prince of darkness, with his allied hosts, have used every exertion and artifice against it, but have hitherto signally failed to overthrow or even to shake in the least the stability of its foundation, and it rests secure in the assurance that the gates of hell shall not prevail against it, and its King shall see all his enemies made his footstool; his throne shall be for ever and ever, and of his kingdom there shall be no end; in his reign the righteous shall flourish, and there shall be abundance of peace; the earth shall yield her increase, and every family of man shall be blessed in Him, and all nations shall call Him blessed, and the whole earth shall be filled with his glory. Sheffield.

S. B.