It is vain to force religious revolutions. Laws which are not supported by the national conscience will only be obeyed where disobedience will involve penalties. If men's hearts cleave to Baal, they will not be turned into Jehovah-worshippers by a king's commands. Asa could command Judah to 'seek the Lord God of their fathers, and to do the law,' but he could not make them do it.

II. The chronicler brings out strongly the truth which runs through his whole book,—namely, the connection between honouring Jehovah and national prosperity. He did not import that thought into his narrative, but he insisted on it as moulding the history of Judah. Modern critics charge him with writing with a bias, but he learned the 'bias' from God's own declarations, and had it confirmed by observation, reflection, and experience. The whole history of Israel and Judah was one long illustration of the truth which he is constantly repeating. No doubt, the divine dealings with Israel brought obedience and well-being into closer connection than exists now; but in deepest truth the sure defence of our national prosperity is the same as theirs, and it is still the case that 'righteousness exalteth a nation.' 'The kingdom was quiet,' says the chronicler, 'and he had no war in those years; because the Lord had given him rest.' 1 Kings makes more of the standing enmity with the northern kingdom, and records scarcely anything of Asa's reign except the war which, as it says, was between him and Baasha of Israel 'all their days.' But, according to 2 Chronicles xvi. 1, Baasha did not proceed to war till Asa's thirty-sixth year, and the halcyon time of peace evidently followed immediately on the religious reformation at its very beginning.

Asa's experience embodies a truth which is substantially fulfilled in nations and in individuals; for obedience brings rest, often outward tranquillity, always inward calm. Note the heightened earnestness expressed in the repetition of the expression 'We have sought the Lord' in verse 7, and the grand assurance of His favour as the source of well-being in the clause which follows, 'and He hath given us rest on every side.' That is always so, and will be so with us. If we seek Him with our whole hearts, keeping Him ever before us amid the distractions of life, taking Him as our aim and desire, and ever stretching out the tendrils of our hearts to feel after Him and clasp Him, all around and within will be tranquil, and even in warfare we shall preserve unbroken peace.

Asa teaches us, too, the right use of tranquillity. He clearly and gratefully recognised God's hand in it, and traced it not to his own warlike skill or his people's prowess, but to Him. And he used the time of repose to strengthen his defences, and exercise his soldiers against possible assaults. We do not yet dwell in the land of peace, where it is safe to be without bolts and bars, but have ever to be on the watch for sudden attacks. Rest from war should give leisure for building not only fortresses, but temples, as was the case with Solomon. The time comes when, as in many an ancient fortified city of Europe, the ramparts may be levelled, and flowers bloom where sentries walked; but to-day we have to be on perpetual guard, and look to our fortifications, if we would not be overcome.

ASA'S PRAYER

'And Asa cried unto the Lord his God, and said, Lord, it is nothing with Thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on Thee, and in Thy Name we go against this multitude. O Lord, Thou art our God; let not man prevail against Thee.'—2 CHRON. xiv. 11.

This King Asa, Rehoboam's grandson, had had a long reign of peace, which the writer of the Book of Chronicles traces to the fact that he had rooted out idolatry from Judah, 'The land had rest, and he no war … because the Lord had given him rest.'

But there came a time when the war-cloud began to roll threateningly over the land, and a great army—the numbers of which, from their immense magnitude, seem to be erroneously given—came up against him. Like a wise man he made his military dispositions first, and prayed next. He set his troops in order, and then he fell down on his knees, and spoke to God.

Now, it seems to me that this prayer contains the very essence of what ought to be the Christian attitude in reference to all the conditions and threatening dangers and conflicts of life; and so I wish to run over it, and bring out the salient points of it, as typical of what ought to be our disposition.

I. The wholesome consciousness of our own impotence.