of the altar. They probably sprinkled it also towards the veil of the holy of holies, as the law ordained when the offering was for the whole congregation.

Thus was made " an atonement for all Israel." We must not, however, suppose that the sin of the people in forsaking Jehovah was forgiven, notwithstanding the sacrifice, unless they were truly penitent; nor even if they were penitent, without the higher atoning sacrifice of "the Lamb of God." "For it is not possible that the blood of bulls and of goats should take away sins."

The Levites were scattered during the suspension of worship in the temple, but Hezekiah had taken pains to gather them together, and prepare them to unite in these solemnities. "He set the Levites in the house of the Lord, with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet." As soon as the burnt-offering was laid on the altar, they began to sing "praise unto the Lord in the words of David and of Asaph the seer." What particular portion of the words of David was used on this occasion, the history does not inform us. Perhaps it was the psalm which he put into the hands of Asaph and his brethren" for the first time, when the ark was brought into the "tent which he had prepared for it." The occasions were similar, and the sentiments of the psalm equally appropriate to both:

"Great is the Lord, and greatly to be praised:
He also is to be feared above all gods,
For all the gods of the people are idols;
But the Lord made the heavens.
Glory and honor are in his presence,
Strength and gladness are in his place.

Give unto the Lord, ye kindreds of the people,

Give unto the Lord glory and strength;

Give unto the Lord the glory due unto his name:
Bring an offering, and come before him :

Worship the Lord in the beauty of holiness."

The service of the temple having been thus auspiciously begun, Hezekiah determined, while the hearts of the people were warm, to enlist thern still more in its regular performance. This would test their regard for Jehovah and his worship. The sudden impulse which had called them together, and their exuberant joy, might in part be the effect of novelty, and be succeeded by indifference or even desertion to the altar of an idol god. "Then Hezekiah answered and said, Now ye have consecrated yourselves unto the Lord, come near, and bring sacrifices and thank-offerings into the house of the Lord." The people responded liberally to this appeal of their king, and "the service of the house of the Lord was set in order." The long-cherished wish of Hezekiah was now satisfied, and with overflowing heart he owns the goodness of God in so suddenly preparing the people for this work.

From this example of Hezekiah we may learn, that however great may be the errors or corrup

tions in any place, the people of God should not despair of a reformation. If they prepare the way by their prayers, their exhortations, and their godly example, the Holy Spirit may suddenly work a change in the community which shall cause their tongues to break forth in singing, "The Lord hath done great things for us, whereof we are glad." Such scenes have often occurred since the days of Hezekiah. When impiety is bold, and iniquity abounds, and truth is trodden in the dust, the day of reformation is frequently near. From the past course of Providence, the church in such a period may look to God and exclaim with the psalmist,

It is time for thee, Lord, to work; for they have made void thy law." When all other help is felt to be vain, we may expect that God will regard the humble, earnest cries of his people, and come forth in majesty to vindicate his own honor and put his enemies to shame.

The example of Hezekiah in making "a covenant with the Lord God of Israel,” when about to enter on the work of purifying the temple, may suggest to Christians the propriety of renewing their covenant with God, when earnestly seeking the return of the Spirit to revive the church and convert the impenitent.

We may learn, too, the duty of praying to have rulers who, by judicious zeal for the honor of God, and by a consistent holy life, shall encourage the

people to walk in the ways of piety. Though in our own country rulers have not authority, as Hezekiah had, to make changes in the worship of God-still, if they show respect for his name, his word, his day, and his ordinances, if they devoutly worship in his courts, they will exert an influence on the cause of religion which few can adequately appreciate. If, on the other hand, like Ahaz, they neither fear God nor regard his worship-if they profane his name in their conversation and his day in business or amusements, thousands will follow their pernicious example, and corruption and infidelity soon spread a blight over the land.

CHAPTER III.

THE PASSOVER CELEBRATED.

AFTER Hezekiah had taken counsel with "his princes and all the congregation in Jerusalem," they determined to keep the passover in the second month, as they had been prevented from keeping it at the appointed time. The law granted such a permission in similar cases. Num. 9:10, 11. The other tribes were as much bound as Judah and Benjamin to celebrate this institution, for God had not released them from the covenant made with the whole nation. There were some pious persons still in those tribes who might desire to keep this feast at Jerusalem, and Hezekiah wished to give them an opportunity. Something, however, ought to be done on his part to assure them of a cordial welcome from their brethren, after the late bitter wars between the two kingdoms. Hezekiah therefore sent messengers throughout the ten tribes of Israel, as well as through all Judah, with an invitation to the feast from the king and his princes. While avoiding topics which might needlessly excite prejudice, and not even intimating that obedience was due from the whole nation to the family of David, the message attending the invitation was earnest, faithful, and direct in its appeals. "Ye