tenets and precepts ?r religion, m~c~ more is it incumbent on Christian pastors to be also teachers (Eph. IV, 11). A mm1stry that does not preach or teach ipso facto stands condomnod. (3) No Law; i.e. the Torah of Moses, unknown, or forgotten or disobeyed. When men or nations depart from God, they begin by pulling down his ~!tars 1 and end by trampling on his commandments. And if there be no God, this is just as it should be. If God is not, to pretend to worship him is a farce, and ministers of religion may be dispensed with; if God is not, there is no Supreme Authority to claim from man obedience, and man may at once assume lordship over himself. But if God is, it will be more prudent to let his altars remain, to see that his ministers tea.eh, and take order that his precepts be obeyed. 2, The certainty that religious apostasy will be follower], by national disaster. So it had been in the past, and so it would be in the future. (1) Social disturbance, danger, and violence had been, and would be, the order of the day. "And in those times there was," or is, "no peace to him that went out or to him that came in." Such had been Israel's condition in the days of Shamgar the son of Ana.th (Judg. v. 6), and under the oppression of the Midianites (Judg. vi. 2). Irreligion necessarily gravitates towards violence. He that breaks God's command- ments without a qualm of conscience seldom scruples a.bout making havoc with man's when opportunity occurs. Exemplified in the age of Noah (Gen. vi. 4, 11, 12), in the last days of Greece and Rome, and in the French Revolution of 1798. (2) Political anarchy had commonly attended these times in the past, and would more than likely do so again on their recurrence. "Great vexations came upon all the inhabitants of the countries, and nation was destroyed of nation, and city of city "-literally, "and they were broken in pieces, nation against nation and city against city;" "for God did," or does, "vex them with all adversity.'' The language, descriptive of such a reign of terror as commonly accompanies civil war, was verified in a form. comparatively mild in the war of the tribes of Israel against Benjamin (Judg. x:x. 20), and in the struggle of the Gileadites with Ephraim (Judg. xii. 4). Amos (iii. 9) depicted such co=otions, con- fusions, tumults, as occurring, or about to occur, in Samaria in his time. In the final overthrow of the two kingdoms, the prophet's words received their most startling illus- tration (Isa. ix. 18-20). In the ultimate destruction of all peoples hostile to God, they will obtain their highest and fullest realization (Zech. xiv. 13; Matt. xxiv. 7). 3. Ths only way of escr:zping from the miseries and horrors of such evil times, viz. by repenting and turning to Jehovah, "But when in their distress," etc. So had it been in the days of the Egyptian oppression (Exod. ii. 23), and in those of the Midianite supremacy (Judg. vi. 6). So had it been in the experience of Asa himself, whose cry unto Jehovah on the field of war had been heard (eh. xiv. 11). So would it be again, if in the season of their calamity they remembered God (eh. vii. 14). The doctrine here enunciated holds good of individuals as well as of nations; e.g. David (2 Sam. xxi. 1; Ps. xviii. 6; xxxiv. 4; cxxxviii. 3), Jehoshaphat (eh. xvii. 4, 10), Uzziah (eh. x.x:vi. 5). The ear of God is open to every cry of a distressed soul (Ps. xxxiv. 15). "Fools, because of their transgression," etc. (Ps. cvii. 17-19). III. AN EXHORTATION FROM A PROPHET, (Ver. 7.) 1. The counsel. Action. (I) Vigorous. "Be strong therefore." Courage in conceiving and doing the right thing was the special demand of the hour. The right thing at that moment in Judah was to adhere to Jehovah, reform the abuses that during the previous reigns had crept into his worship, and exterminate the idolatrous rites that had been introduced by earlier kings. More disastrous for the country had these been than Zerah's invasion. Nothing more required of the followers of God and soldiers of Jesus Christ in any age or land than an heroic determrnation to resist sin and follow holiness, oppose error and defend truth, renounce idolatry and cleave to the worship of the Father (Deut. xxxi. 6; Josh. i. 7; Pe. xxvii. 14; 1 Oor. xvi. 13; 2 Tim. ii. 1). (2) Persevering. "Let not your hands be weak." Not enough to begin well; to continue well is indispensable. Weariness in well-doing a frequent phenomenon, much needing to be guarded against (Gal. vi. 9). Steadfastness in the faith and in the maintenance of good works expected of Christians (1 Cor. xv. 58; Phil. iv. 1; Col. i. 23; 2 Thess. iii. 13; 2 Tim. iii 14:; Heb. x. 23). 2. The encouragement. Recompense. "Your work shall be rewarded.'' (1) With inward sati8faction, as being in itself a right work (Prov. xiv. 14). This an Invariable accompaniment of well-doing, and, apart from further conseque~ces, e.mple remu:i.oration, (2) With Divine approbation, as being a work God regards with favour. 190 THE SEOOND BOOK OF THE CHRONICLES. [OIi, xv. 1-19,
Already expressed in the Word (Heb. xiii. 16), this will eventually be proclaimed by the _mouth of _God (Matt, xu, 21, 23). (3) With ultimate success, as being a work destmed to triumph over every form of evil. The oa.use of God a.nd truth, of Christ and the gospel, ma.y be long and bitterly opposed, but ultimate victory rests with it (Rev. xi. 15), Learn: 1. The superiority of the new dispensation in ha.ving God's Son as its Mes- senger (Heh. i. 1, 2). 2. The equity of God's dea.lings with men in providenc6 and in grace (1 Sam. ii. 30; Ezek. xviii. 29). 3. The ruisemble state of the heathen world &8 ?c~titute of the true knowledge of God (Epln. ii. 12; iv. 17, 18). 4. The value of aflhct10n as a means of religious improvement (Job xxxiii. 17-19 • Ezek. xx. 37 • Lam. iii. 27; 2 Cor. iv.17; Heb. xii.11). 5. The secret of national prosp~rity-righteous~ ness (Prov. xiv. 34). 6. The duty of persevering in religion (John xv. 4 • Acts xi. 23 • 2 Tim. i. 14; 1 Pet. v. 9; Rev. ii. 27). 7. The certainty that faith shall not lose it; reward (Luke vi. 35; 1 Cor. iii. 14; Heh. L 35).-W.