8. It wae a cR.se of t?e usurper relying on a "multitude" (ver. 8)- mer~ majority I Nothing of a moral krnd can safely be decided, on the strength merely of a majority, in this world; or, e.t e.ny rate, up to the present time, in this world. And often the decision of something of a physical kind, on the strength of a. majority, is most uncertain -the very ground beneath the feet of that majority being so liable to be undermined on a large scale (e.s is so notable in the sequel of this very history, ver. 18), or other- wise honeycombed by invisible moral forces. God's selection of Israel, his whole conduct of them, of their education, of their government and their legislation, was and is one protest against reliance on the many. 4. It was a most iniquitous and crying case of idolatry in the setting up of the golden calveR. 'l'his most glaring instance of the basest sort of supposed expedience did not bear that a word be said on its behalf or in its defence. Had there been not another weak point in the conduct or tactics of Jeroboam and Israel, this carried the sentence of death in itself. 5. Although it were a corollary most readily to be understood, that the priests and Levites of the true religion's ministry should find themselves no longer in place or at home in such an Israel, yet Abijah notes this also, probably that first prominence may be given (as great historic interest bas certainly been given) to the fact that of the same priests and Levites were found none to sympathize with Jeroboam's evil doings, to countenance them, or to consent, under any pretext of policy, to uphold them; and secondly, that the flagitious, sacrilegious, and absolutely reckless defiance of the true religion, of which Jeroboam was guilty, in the sham consecration of sham priests, in imitation of heathen nations and in observance of heathen precedents, might be openly made to confront him, and publicly be hurled as the last aggravating charge against him. Jeroboam "cast out the priests of the Lord • . . and the Levites ••• and made priests after the manner of the nations of other lands." IV. THE PRONOUNCED DECLARATION, UNBOASTFUL BEOAUBE TRUE, AND BEADILY ACKNOWLEDGED TO BE ONLY TREIB DUTY AND PRIVILEGE UNITED, WHIOH ABIJAH JUKES ON BEHALF OF HIMSELF AND KINGDOlL 1. They scorned golden calves, and had not forsaken the one Lord their God. 2. Their priests and Levites are the divinely appointed and consecrated ministers of the sanctuary and altar. They do their work. The altar smokes morning and evening, and the odour of the sweet incense ascends. The shewbread is in its place and duly renewed. The golden candlestick burns every evening. They have received the charge of the Lord God, and they keep it faithfnlly, obediently in each respect, and to each time punctually. 3. God is practically looked to as their Captain, and his ministers are looked to to sound the alarm alike to themselves and for them "against" their foes. V. THE SHORT PARTING APPEAL. The whole argument, remonstrance, rebuke, has been in an eminent degree addressed to the conscience, and to the distinct and un- doubted knowledge of revealed. religion, which had been equally the portion of Israel with J ud.ah. And now the parting brief appeal is fully charged with the same spirit. It is an appeal to conscience and religious knowledge and feeling, and legitimately concludes with that warning which has so long been, which is still, the divinely fore- shadowed sanction of command or of prohibition. It depends on the faculty of faith, it is part of the discipline of faith, and-to be mindfully remembered by all-it is some of the most critical and tremblingly anxious exercises of faith. He who believes in nothing but the present does not believe in warning, and he who does not believe in warning is, in one word, the infatuated, and ever liable to be the reckless. In this brief pregnant appeal we seem to notice (1) that Abijah turns away his address from Jeroboam altogether, anxious if haply he may just move the people; (2) that there is breathed in it a tender, affectionate, fatherly suasiveness, as with last words of hope, or last words of despair, or as with last dying words; and (3) that there is the deop earnestness of the true man, who yearns that men shall know the day of their merciful 'risitation, and not speed on in that "way of transgressors," which is "hard," and which .. ■hall not prosper."
HOMILIES BY VARIOUS AUTHORS. . Vers. 1-20.-The/olly of unnatural severance, etc. The whole chapter presents to 111 a number of lessons, not very closely connected with one another, on. xm. 1-22.] THE SECOND BOOK OF THE CHRONICLES. 157