thing has yet occurred which could excite any suspicion in the prophet's mind; but remembering the command of God, he replies in the same terms with which he had answered Jeroboam: "I may not return with thee, nor go in with thee; neither

without purity of heart, none can ascend the holy hill of God, thither there goeth nothing that defiles: and, "though I speak with the tongue of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal; and though I have the gift of prophecy, and under-will I eat bread nor drink water with thee in this stand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity, I am nothing."

But

place: for it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou It is observable that the old prophet of Beth-el, camest." And now the tempter is ready with his though not a godly man, did entertain some feel- lie. He does not attempt to dispute the prophet's ings of respect for the man of God. He gave assertion. He does not deny that this had been full credit to his prediction so soon as it was re- Jehovah's command. He does not hint that it was ported to him, and confirmed it to his sons, assur- an unreasonable and severe command, and one which ing them that it would be even as he had said. he might in his extremity venture to disobey. All And when he had brought back his carcass, he this, he knew, had been in vain. These were not laid it in his own grave, and mourned over him the kind of weapons with which to fight with such with something like affection, and gave command a man. There must be another method of attack. that when he should die he should be buried in He must betake himself to stratagem. He must the sepulchre beside the man of God. It is pos- assume the appearance of sanctity. Nothing will sible that this man had belonged to some school do but to oppose to God's command a subsequent of the prophets in Israel, had once been wont to order of not less authority. By no other means associate with those that feared the name of can he hope to persuade the man of God. God, and though now fallen and dishonoured, still his plan is formed. He expected this very anretained some fond remembrance of former days-swer, and is prepared with his reply: "I am a now suddenly awakened by the report of the pre- prophet also as thou art; and an angel spake unto sence of the man of God-remembrances of days me by the word of the Lord, saying, Bring him long past, when he had enjoyed a peace and hap- back with thee into thine house, that he may eat piness to which his heart was now a stranger. bread and drink water." His object is now gained, But alas having so grievously misimproved his the lure has succeeded, the man of God is seduced. privileges, and sunk so low, even when endeavour- He whom the wrath of a king could not subdue, ing to recall the man of God, for a little to enjoy nor the offer of reward induce, whom no direct his converse, he cannot accost him but with a lie. and open temptation could have overcome, is So soon as this man heard of the visit and de- taken by stratagem, and perishes by deceit. The parture of the prophet of Judah, he determined appearance of sanctity has beguiled him. Sufferto follow after him, and, if possible, induce him ing as he now was from hunger, he might suppose to return. Of his motives for so doing we are that God had taken pity on him, and revoked his not informed. From circumstances already al- severe command. He might fancy that, pleased luded to, they do not seem to have been those of with his ready discharge of the duty committed malevolence; but whether they were or not, he to him, and satisfied with the proof of his intewas the messenger of Satan to tempt the man of grity, afforded in that he had refused the solicitaGod to his destruction. "He said unto his sons, tion, and rejected the offer of the apostate king, Saddle me the ass. So they saddled him the ass, he had commissioned this prophet, one who had and he rode thereon, and went after the man of not been a partaker of Israel's idolatry, now to God, and found him sitting under an oak: and he call him back, after he had approved his readiness said unto him, Art thou the man of God that to obey by instantly removing from the place camest from Judah? And he said, I am." Faint where he had been commanded not to rest or to and fatigued, the prophet of Judah was resting refresh himself. It is dangerous to linger near him under the shady oak, apprehending no danger, the scene of temptation. We should not in any little knowing, alas! that the destroyer was at case calculate on our powers of resistance, or hand. Suddenly he is addressed by a friendly linger where the influence of evil may overtake voice, and a venerable stranger appears before him, us. We should remove ourselves far from the an aged man from Beth-el, kindly inquiring if he way of the wicked; for we are not safe so long were the prophet whom God had sent to denounce as their solicitations may reach us. the wickedness of the land. There is nothing repulsive or suspicious in his look. He seems like one that would honour Jehovah's servants, one, perhaps, who mourned in secret over the apostasy of Israel, and had come to commune with God's messenger, and consult with him respecting the state of Israel. The design of his journey is soon expressed. He wishes to perform to the stranger the rites of hospitality; he invites him to return with him, and refresh himself. No

When our own inclination is biassed in any degree, we are not slow in discovering reasons, or in giving heed to the reasons which others adduce, wherefore that inclination should be followed. The man of God was longing for refreshment. Pleased with himself, exulting in his successful discharge of the duty intrusted to him, and therefore fancying that he deserved the recall of God's severe injunction, he was ready to listen to the old prophet's lie. We are never in greater danger

The rest of this man's history is shortly told. Deceived by this old prophet's lie, contrary to God's express command, he returned with him to Beth-el. But soon the awful discovery was made, that by disobedience, he had forfeited his life. Disobedience is doubly aggravated when committed by one whom God has highly honoured, and at the very time when the man is engaged in His most holy service. God is a jealous God. "The righteousness of the righteous shall not deliver him in the day of his transgression." While yet they sat at table partaking of that fatal meal, the awful message was announced to him from heaven; and, as if the more to aggravate his doom, the lips of his deceiver are made the instruments of declaring his punishment. The spirit of inspiration comes upon the prophet that had brought him back, revealing what, even to him, was probably a most unlooked for judgment; "And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, but camest back, and hast eaten bread and drunk water in the place of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcass shall not come unto the sepulchre of thy fathers." Then, indeed, the truth would flash upon the mind of the convicted prophet. He had disobeyed God. He had listen

than when we are satisfied with our own exertions | false teachers among you, who privily shall bring in the cause of God, or flatter ourselves that we in damnable heresies, even denying the Lord that have deserved well at his hand. Then is Satan bought them, and bring upon themselves swift deready. The tempter knows that no great effort struction." " Beloved, believe not every spirit, but will be necessary to insure our fall. We are never try the spirits, whether they are of God; because safe but when we feel that, at the best, we are many false prophets are gone out into the world." but unprofitable servants. The man of God was open to seduction, otherwise he might have discovered some grounds of suspicion. On the one hand, he had the distinct command of God communicated immediately to himself; on the other, he had only the unauthorized assertion of a stranger to oppose to it. What proof had been given him that this old man was really a prophet of the Lord? He might not be able to conceive any reason which the man might have to practise deceit upon him; but he was making a bold assertion, he was laying claim to the highest authority, which should not have been yielded to him without some satisfactory proof. Had not his own inclination prompted him to return, he might have seen that it was unlikely that one, possessing the character which this man dared to claim, should have remained among idolaters without raising his voice against their apostasy, that that day he should have suffered, without rebuke, the public dishonour which the king of Israel and his people were putting upon the God of heaven. Surely the mere assertion of such an one, that he was a prophet, ought not to have gained the credence of the man of God, when the statement of the stranger amounted to the revocation of a distinct command given immediately by God himself. In this the man of God sinned. For this, God visited him with speedy death, and permitted him not to be laid in the sepulchre of his fathers. Let us not forget this method of the tempter's seduced to a deceiver, preferring his advice to God's tion. Satan himself can assume the guize of an angel of light. We are apt to be imposed on by those who assume an air of sanctity, and speak as with the authority of God. Let us not yield to such without examining well their claims, and testing them by the only infallible standard, the unerring Word of God. Be not ignorant of Satan's devices. Beware of false prophets, of wolves in sheep's clothing. Of all deceivers these are the most dangerous to the people of God. When they would resist a direct temptation, they may fall by vile deceit. The charity which thinketh no evil is apt by such to be taken advantage of. Hence the frequent warnings and exhortations to watch, and examine, and be on our guard against seducing spirits: "Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. For they prophesy falsely to you in my name: I have not sent them, saith the Lord." "Prove all things: hold fast that which is good." "The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy." "There were false prophets also among the people, even as there shall be

unrepealed command. Conscience itself would respond to the truth of this last message, even while it assured him that the man who uttered it was a deceiver and a liar. He had fallen into the snare, and now there was none that could deliver. It is a fearful thing to disobey the voice of God. No pretence will warrant or excuse its violation. Especially aggravated is the guilt of him who, being honoured of God, dishonours him by violating his command. Judgment will not be withheld because the offender had so well discharged his previous duty. He must suffer immediate death, and the memory of his sin and of his sudden punishment be preserved as a warning to every succeeding age. Hitherto he was safe even when in the midst of danger. Now he is in peril, when all would seem secure. Hitherto, when a king should lift up his hand against him, it must wither in the very act, for God is with him. Now, in open day, he is to become the prey of a ravenous beast, for God is against him.

Downcast, as we may believe he was, and mourning over his sin, and fearing the predicted. judgment, the dishonoured prophet began his journey homeward. That home he was never to reach. That very day the threatening must be executed. "And when he was gone a lion met

was told King Josiah that this was the sepulchre of the man of God who came from Judah, he said, "Let him alone, let no man move his bones."

The history which we have been reviewing may teach us in what light to consider the opinion which seems in these days to be so generally received, as if it were the dictate of true charity, that outward circumstances may form a sufficient apology for errors in men's practice,-that if men do but act conscientiously, according to their belief of the will of God, they are safe, whatever that belief may be. Not God's words, but men's blinded consciences, are made the test and rule of God. The error is propagated in a thousand forms. But the history of the prophet from Judah is an answer to them all. He acted according to his belief of God's will. He believed that God had revoked his previous command, yet in this he sinned. He believed without sufficient grounds. For this very transgression, for this act of disobedience, he was slain, and not permitted to lie in the sepulchre of his fathers.

And finally, let us in one word, learn God's hatred of all sin. "If this was done in the green tree, what shall be done in the dry ?" If such be the chastisements with which God visits the errors of his people, what shall be the doom with which he shall at length visit the continued impenitence of his enemies? Assuredly it is a fearful thing to fall into the hands of the living God. Oh let not any of us expose ourselves to that irrevocable sentence which at length, he tells us, shall be uttered against all that are ungodly,

him by the way, and slew him; and his carcass was cast in the way, and the ass on which he rode stood by it, the lion also stood by the carcass." Such was the fate of the prophet that disobeyed God. How unsearchable are Jehovah's judgments, and his ways past finding out! To the eye of sense it seems strange indeed that the deceived should be destroyed by immediate vengeance, while the deceiver is suffered to escape. His ways are not as our ways, nor are his thoughts our thoughts. He giveth no account of his doings. The results depending on this event, and the issues flowing from it we do not know. Doubtless it was for some wise purpose, though not to us disclosed. This lesson it does most strikingly teach us, that God regards as peculiarly aggravated the sins of those whom he has chosen for his people and honoured in his work, and although he will not utterly destroy them with the wicked in the world of retribution, yet will he visit them with severe chastisement in the present state, even with death itself, making them an ensample to others that all men may fear to disobey Jehovah. No temptations will be accepted as an apology for his people's sins. To the law and to the testimony they are commanded to refer. By this unerring rule which, if duly consulted, will be ever as a light shining even in the darkest places, they are enjoined ever to regulate their walk and conversation. It contains rules applicable to every condition, directions available in all circumstances, advices to the perplexed, comfort and support and consolation to the tried; and if, notwithstanding, whether through the temptations of the wicked one, or the seductions of evil men, we fall from our integrity, we must bear our burden. Our circumstances will not be held as an excuse for our transgression. We shall find that solemn declaration fulfilled, "The righteousness of the righteous shall not deliver him in the day that he sinneth." Let the servants of God fear to offend him. Let them not expose themselves to his vengeance. He is a jealous God, and he has assured us that he will visit their iniquities with spirit of dependent prayer will be the general commenPrayer is the Christian's Comfort.-A yet higher stripes, and their transgressions with the rod. We dation of ourselves into the hands of God. All refer doubt not that the man whose fate we have been ence to him of our occasional joys or sorrows, all takconsidering was indeed a man of God, and that, ing up to him particular hopes or fears, will merge though thus made a monument of vengeance, he themselves in an habitual sense of being not alone, for was also a monument of mercy,-his spirit, after our Father is with us-an habitual conviction, (and O the how marvellous a truth it is!) of his violent dissolution, returning to pangs that God whom previously he had been honoured to serve and magnify. Even his dead body was cared for. "Precious in the sight of the Lord is the death of his saints." The lion was not permitted to mangle the body of God's departed servant. It stood quietly by, as if to protect it from dishonour, now that the deed of vengeance was accomplished. And centuries afterwards, when his own prophecy against the altar of Beth-el was fulfilled, and men's bones were burnt upon it, his remains were honoured by the king, his sepulchre was preserved inviolate. His memory was still preserved as of a good man in Israel. When the inscription upon his tomb was deciphered, and it

Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Rather let us now submit while yet the gates of mercy are open to receive us. If we would not hear the utterance of that fearful doom, let us now hear that gracious invitation, "Look unto me, and be ye saved, all the ends of the earth." Amen.

CHRISTIAN TREASURY.

"that we and our affairs Are part of a Jehovah's cares." For there are many moods of mind in which both pleasure and pain, and fear, and hope, exert but little influence on us; in which the spirit inclines but little towards the past or future, but seems balanced in itself; heaven but thee, and there is none upon earth that I in which we feel with David, "Whom have I in desire in comparison with thee!"-" The Lord is my portion, saith my soul!" This feeling, in proportion as it becomes habitual to us, affords not only a remedy but a preventive of anxiety. It does not merely restore, it preserves the balance of the mind. Just as we are conscious of reliance on a friend, even when not obliged to ask his help-just as we turn instinctively to him at the first glimpse of necessity, and thus the earliest movements of alarm are quelled ;—so the thought of

began that course of hostility to his Parliaments which ended in his ruin.

In June 1633, he paid a visit to Scotland to receive the crown of that ancient kingdom. Our sagacious countrymen were not long in discovering the real character of their new monarch. The first thing that excited the suspicions of the Scottish people was the open profanation of the Lord's day practised in the royal court. Laud had by this time re-published King James' infamous Book of Sports, for allowing of pastimes on the Lord's day, afterwards ratified by Charles, "which," says Whitelocke, "gave great distaste to many others as well as those who were usually called Puritans."* It was, therefore, with feelings of no ordinary alarm, that the inhabitants of Edinburgh witnessed the example given by the Court, when they heard the sacred quietude, and peaceful devotions of their Sabbath disturbed, for the first time, by the sounds of mirth and boisterous revelry.

declined the perilous task, and the articles were ratified as the deed of parliament.

The gratulations with which King Charles had been received by his subjects on his arrival were now changed into "curses, not loud but deep." On expressing his astonishment at the change he observed coming over the public feeling towards him, he was honestly told by Lord Loudon, "Sire, the people of Scotland will obey you in every thing with the utmost cheerfulness, provided you do not touch their religion and conscience."

Episcopacy had now been established in Scotland for thirty years, and yet the antipathy of the people against it was becoming every day more intense. The conduct of the bishops and the clergy whom they had obtruded on the flocks of the banished ministers, especially that of the younger portion of them, did not tend to abate this feeling. These rash novices, who had neither piety nor learning to recommend them, disdained to mingle with their people, and imitated the manners of the higher classes; and even among them they assumed a haughtiness of demeanour which filled them with indignation. The prosecution of Lord Balmerino, who was indicted for high treason, for having attempted to use the privilege of petition, viewed in connection with similar proceedings in England, tended greatly to alarm the Scots nobility. In addition to all this, a spirit of repentance seems to have been poured out on the people, leading many seriously to reflect on the share which they had had in procuring the calamities now impending over the Church. They began to contrast the days which they had enjoyed under the pure ministration of the Gospel, with those in which they now lived,—and their faithful pastors, now banished far away, with the worthless hirelings who had been thrust upon them. The result was deep compunction for their contempt and abuse of their former privileges, on account of which they now considered themselves to be justly punished by Heaven.

Charles was crowned "with such rites, ceremonies, and forms, as made many good Christians admire," says Row, "that such things should be used in this reformed Kirk." During this ceremony, Laud openly insulted one of the bishops for not wearing the full Episcopal costume. On the following Sabbath, the king heard sermon in the High Church, and when the ordinary precentor began to sing, one of the bishops came down from the king's loft, and after some angry words pulled him from the desk, substituting two English choristers in their vestments, who, with the assistance of the bishops, performed the service after the English form. Thereafter, Guthrie, Bishop of Moray, mounted the pulpit, and addressed the king in a style of such fulsome panegyric that his majesty fond as he was of the incense, blushed for shame. In the parliament which met immediately after, the king began his campaign as the champion of Episcopacy, by proposing that they should pass an act empowering him to regulate ecclesiastical vestments. From the specimen which they had seen at the coronation the parliament startled at this proposal; and when the act was read for their approbation, Lord Melville, an aged nobleman, rose and said, "I have sworn, Sire, with your father and the whole kingdom, to the Confession of Faith, in which these innovations were solemnly abjured.” Others of the noblemen began to make similar objections, upon which Charles pulled out a list from his pocket, and said, "Gentlemen, Inally at least, in the manner which had been have all your names here, and I'll know who will do me service and who not, this day." Notwithstanding this illegal and disgraceful threat, the votes carried against his majesty; the clerk, however, suborned for the purpose, declared that they were in his favour, and when the Earl of Rothes contradicted this, the king declared that the report of the clerk must be held decisive, unless Rothes chose to challenge his veracity at the bar of the house, and, on failing in his proof, to suffer the penalty of death. The nobleman, disgusted at this conduct, or unwilling to expose his majesty,

Whitelocke's Memorials, p. 17-19,

Thus you will perceive, that about this period (1636) every thing was prepared for an explosion, and Charles was walking over a volcano ready to burst under his feet; and yet this was the period fixed for introducing fresh innovations, of a character still more obnoxious than all the preceding. No change had as yet been attempted on the form of public prayer, which was still conducted, exter

practised since the Reformation. A collection of prayers, prefixed to the Psalms in metre, usually called John Knox's Liturgy, had been long in

use.

It was originally meant as a help to weak ministers, at a period when it was difficult to find well-qualified persons to supply the pulpits; and the prayers in this book were still read in the churches by the readers, who were employed to read the Scriptures to the people sometime before the minister began the proper service of the day, as well as on the morning and evening of every week-day. The people of Scotland had no objection to the practice of reading prayers, in it