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THIS fragment of Israelitish history brings under notice four subjects which run through all human history, and which find their illustration in the events of modern as well as ancient life.

I. THE TYRANNY OF MAN. Here we find the Assyrians committing two great enormities on the men of Israel, driving them out of their own land into Assyria, and taking possession of their own country and home. "And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof."

Who that king of Assyria was

at this time, who carried away the last remnant of the ten tribes into a foreign land, and brought from various parts of his own country, men to occupy their property and their homes, whether Shalmaneser or Isradeleon is a question not worth debating. He was a tyrant. The places from which he selected the men whom he placed in the cities of Samaria are mentioned. Cuthah, a city about fifteen miles N.E. from Babylon; Ava, situated on the Euphrates on the north of Babylon; Hamath, the chief city of Upper Syria; and Sepharvaim, supposed to be on the side of the Euphrates, lying about twenty miles from Babylon. Now there was tyranny in both cases. There was tyranny in taking the Assyrians from their own

countries and placing them in the cities of Samaria; as well as tyranny in taking away the ten tribes from Samaria into foreign regions. Had the exchange taken place with the mutual consent of both parties, there would have been no outrage on the rights of man, but it might, indeed, have conduced to the interests of both parties concerned. Men are constantly changing their countries, especially in this age when facilities for travelling are increasing every day, when the old countries are being over populated, their resources rapidly exhausting, and new and fertile regions opening up in every part of the globe. All this is right enough, as well as often necessary and wisely expedient. But to be forced away from home, this is tyranny, and such tyranny is not extinct even in our England. The tens of thousands that leave our shore every year for strange and distant lands, for the most part do it by a terrible coercion. Monopoly has stolen from them their land, and governments sanction the robbery. He is a tyrant who not only inflicts positive in

justice on another, but who withholds from another his due. He is a tyrant who not merely outrages the rights of his fellow-men, but who does not practically recognise their needs and their woes. Tyranny is not confined to the throne of despots, but it sits in every heart where there is not a practical regard for the rights of others. It is in Belgravian mansions and ducal castles, where the groans of starving millions around are disregarded, as well as in the palace of the Czar of Russia where the rights of millions are trodden underfoot. "Thinkest thou there is no tyranny but that

Of blood and chains? The despotism of vice,

The weakness and the wickedness of luxury,

The negligence, the apathy, the evils Of sensual sloth-produce ten thousand tyrants,

Whose delegated cruelty surpasses The worst acts of one energetic master,

However harsh and hard in his own bearing."-BYRON.

Notice

II. THE RETRIBUTIONS OF LIFE. 'And so it was at the beginning of their dwelling there that they feared not the Lord therefore the Lord sent lions among them, which slew

they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore He hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land." Probably the lions had been in the land of Samaria before the settlement of the Assyrian colonists, but after their settlement these furious beasts of prey seem to have multiplied. Perhaps the colonists were too few in number to keep them down and to check their increase. Still, whatever the natural cause or causes of their increase, it was regarded by the new population as a retributive visitation. Their message to the king was, "The nations thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore He hath sent lions among them," &c. The law of retribution is ever at work in human history, not only in the lives of nations but in the lives of individuals. No man can do a wrong thing

without suffering for it in some form or other. Nemesis surely, though silently, treads on the heels of wrong. "Whatsoever a man soweth that shall he reap." The lions of retribution track our steps as sinners stealthily, and are ready to spring at any moment. We are far enough from saying that retribution here is adequate and complete, hence there is within all a "fearful looking for" of some future judgment. We do not fully discharge the debt, as we go on, it accumulates, and there is a balance to be settled in the great hereafter. Albeit the retribution here is a foretaste and pledge of a judgment to

come.

"Nature has her laws

That will not brook infringement : in all time,

All circumstances, all state, in every clime

She holds aloft the same avenging sword,

And sitting on her boundless throne sublime,

The vials of her wrath, with Justice stored,

Shall in her own good hour on all that's ill be poured."-PERCIVAL.

Notice

III. THE PROSTITUTION of RELIGION. The Assyrian king it would seem, in answer to

the alarm which his people, whom he had settled in Samaria, felt concerning the lions, conceived the plan of adopting religion as the remedy. "Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let him go and dwell there, and let him teach them the manner of the God of the land." The priest which the king sent to them, seems to have been one of the exiled priests who had established his head-quarters at Bethel. It is not said this priest took a copy of the Pentateuch with him; perhaps he trusted to his religious intelligence and to his oral abilities. The fact of his being one of the exiled. priests, and being settled in Bethel, would imply he was not a Levite but rather one of the calf-worshipping priests; his instructions, therefore, would most likely not be very sound or useful.

Now the question is, why did this Assyrian king introduce this religion? Not because he or his people had any faith in it. "Howbeit every nation made gods of their own, and put them in

the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt," &c. (verses 29-31.)

Several of the gods of these people are here mentioned. "Succothbenoth." The meaning of this word seems to be the tents or booths of the daughters, similar to those where the Babylonians celebrated impure rites. Here it is mentioned, as one of the deities, Nergal," an idol which seems to have been worshipped under the form of a cock; from Layard, in his work on Nineveh and Babylon, we find that a cock was often associated with a priest on the Assyrian monuments. Ashima," an object that seems to have been worshipped under the form of a he-goat, bald to the very skin. "Nibhaz." This deity was represented in the figure of a dog. Its worship seems to have prevailed in ancient Assyria, for at the mouth of what is called the Dog River, or Nahrel-Kelb, there is the image of a large dog. "Tartak." According to the Rabbis this deity was represented in the form of an ass. "Adram

These were the gods in which the king and the colonists seem to have had faith, and not in the one true and living God. Why then did the king send this priest from Bethel to impart to them a knowledge of the God of Israel? Simply as a matter of selfish policy. The attention that they paid to any representation that the priest made of the true God was partial, insincere, and selfish. they feared the Lord, and made unto themselves of the lowest of them, priests of the high places, which sacrificed for them in the houses of the high places. They feared the Lord, and served their own gods, after the manner of the nations whom they carried away from thence. Unto this day they do after the former manners," &c.

*

"So

Here you have one of the million examples of that religion of policy that has abounded in all lands and times. In every page in history, nay in every scene of life, we find religion taken up as a means to an end, rather than as the grand end of being. Some use it as a means for secular advantage, others as a means for personal salvation— what is called the salvation of the soul. Rulers employ it as a means to govern the people, and priests employ it as a means to coerce men into ecclesiastical order or conventional morality. In all cases their own personal interests are by no means ignored. This is a prostitution of religion. True religion should ever be pursued as the supreme end of man. In it alone his highest obligations are fulfilled, his full powers employed, his true destiny realised. But, alas, everywhere we find it regarded as a subsidiary and partial element in man's calculations, experience, and life. What is here said applies to millions even in Christendom. "THEY FEARED THE LORD AND SERVED THEIR OWN GODS." The religion

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