But our text lays emphasis on the whole-heartedness of the people's seeking of G.o.d. The search must be earnest and engaged in with the whole energy of our whole being, if any blessing is to come from it.

Why! one reason why the great ma.s.s of professing Christians make so little of their religion is because they are only half-hearted in it.

If you divide a river into two streams the force of each is less than half the power of the original current; and the chances are that you will make a stagnant marsh where there used to be a flowing stream.

'All in all, or not at all,' is the rule for life, in all departments.

It is the rule in daily business. A man that puts only half himself in his profession or trade, while the other half of his wits is gone woolgathering and dreaming, is predestined from all eternity to fail.

The same is true about our religion. If you and I attend to it as a kind of by-occupation; if we give the balance of our time and the superfluity of our energy, after we have done a hard day's work--say, an hour upon a Sunday--to seeking G.o.d, and devote all the rest of the week to seeking worldly prosperity, it is no wonder if our religion languishes, and is mainly a matter of forms, as it is with such hosts of people that call themselves Christians.

Oh! dear brethren, I do believe there is more unconscious unreality in the average Christian man's endeavour to be a better Christian than there is in almost anything else in the world:--

'One foot on sea, and one on sh.o.r.e, To one thing constant never.'

That is why so many of us know nothing of a progressive strengthening of our faith, and an increasing conquest of ourselves, and a firmer grasp of G.o.d, and a fuller realisation of the blessedness of walking in His ways.

'They sought Him with all their heart.' That does not mean, remember, that there are to be no other desires, for it is a great mistake to pit religion against other things which are meant to be its instruments and its helps. We are not required to seek nothing else in order to seek G.o.d wholly. He demands no impossible and fantastic detachment of ourselves from the ordinary and legitimate occupations, affections, and duties of human life, but He does ask that the dominant desire after Him should be powerful enough to express itself through all our actions, and that we should seek for G.o.d in them, and for them in G.o.d.

Whilst thus we are to give the right interpretation to that whole-heartedness in our seeking G.o.d, on which the text lays stress, do not let us forget that the one token of it which the text specifies is, casting out our idols. There must be detachment if there is to be attachment. If some climbing plant, for instance, has twisted itself round the unprofitable thorns in the hedge, the gardener, before he can get it to go up the support that it is meant to encircle, has carefully to detach it from the stays to which it has wantonly clung, taking care that in the process he does not break its tendrils and destroy its power of growth. So, to train our souls to cleave to G.o.d, and to grow up round the great Stay that is provided for us, there is needed, as an essential part of the process, the voluntary, conscious, conscientious, and constant guarding of ourselves from the vagrancies of our desires, which send out their shoots away from Him; and when the objects of these become idols, then there is nothing for it but that, like Asa and his people, we should hew them to pieces and make a bonfire of them; and then renew our covenant before G.o.d. I desire to press that upon you and upon myself. The heart must be emptied of baser liquors, if the new wine of the Kingdom is to be poured into it.

True it is, of course--and thank G.o.d for it!--that the most powerful agent in effecting that detachment of ourselves from lower things is our fruition of higher. It is when G.o.d comes into the temple that Dagon falls on the threshold. It is when a new affection begins to spring in the heart that old loves are thrust out of it. But whilst that is true, it is also true that the two processes run on simultaneously; and that whilst, on the one hand, if we are ever to overcome our love of the world it must be through the love of G.o.d, on the other hand, if we are ever to be confirmed in a whole-hearted love of G.o.d, it must be through our conquest of our love of the world.

'Unite my heart to fear Thy name' was the profound prayer of the old Psalmist; and the 'heart,' according to Old Testament usage, is the central fountain from which flow all the streams of conscious life. To seek Him with the whole heart is to engage the whole self in the quest, and that is the only kind of seeking which has the certainty of success.

II. The finding which crowns such seeking.

'He was found of them.' Yes; anything is possible rather than that a whole-hearted search after G.o.d should be a vain search. For there are, in that case, two seekers--G.o.d is seeking for us more truly than we are seeking for Him. And if the mother is seeking her child, and the child its mother, it will be a very wide desert where they will not meet. 'The Father seeketh such to worship Him,' that is--the divine activity is going about the world, searching for the heart that turns to Him, and it cannot but be that they that seek Him shall find Him, or 'shall be found of Him.' Open the windows, and you cannot keep out the sunshine; open your lungs and you cannot keep out the air. 'In Him we live and move and have our being,' and if our desires turn, however blindly, to Him, and are accompanied with the appropriate action, heaven and earth are more likely to rush to ruin than such a searching to be frustrated of its aim.

Brethren! is there anything else in the world of which you can say, 'Seek, and ye shall find'? You, with white hairs on your heads, have you found anything else in which the chase was sure to result in the capture; in which capture was sure to yield all that the hunter had wished? There is only one direction for a man's desires and aims, in which disappointment is an impossibility. In all other regions the most that can be promised is 'Seek, and _perhaps_ you will find'; and, when you have found, perhaps you will feel that the prize was not worth the finding. Or it is, 'Seek, and _possibly_ you will find; and after you have found and kept for a little while, you will lose.'

Though it may be

'Better to have loved and lost, Than never to have loved at all,'

a treasure that slips out of our fingers is not the best treasure that we can search for. But here the a.s.surance is, 'Seek, and ye _shall_ find; and shall never lose. Find, and you shall always possess.'

What would you think of a company of gold-seekers, hunting about in some exhausted claim, for hypothetical grains, ragged, starving--and all the while in the next gully were lying lumps of gold for the picking up? And that figure fairly represents what people do and suffer who seek for good and do not seek for G.o.d.

III. The rest which ensues on finding G.o.d.

'The Lord gave them rest round about.' We believe that the Jewish nation was under special supernatural guidance, so that national adherence to the Law was always followed by external prosperity. That is not, of course, the case with us. But which is the better thing, 'rest round about' or rest within? We have no immunity from toil or conflict. Seeking G.o.d does not cover our heads from the storm of external calamities, nor arm our hearts against the darts and daggers of many a pain, anxiety, and care, but disturbance around is a very small matter if there be a better thing, rest within.

Do you remember who it was that said, 'In the world ye shall have tribulation ... but in Me ye shall have peace'? Then we have, as it were, two abodes--one, as far as regards the life of sense, in the world of sense--another, as far as regards the inmost self, which may, if we will, be in Christ. A vessel with an outer casing and a layer of air between it and the inner will keep its contents hot. So we may have round us the very opposite of repose, and, if G.o.d so wills, let us not kick against His will; we may have conflict and stir and strife, and yet a better rest than that of my text may be ours. 'Rest round about' is sometimes good and sometimes bad. It is often bad, for it is the people that 'have no changes' who most usually 'do not fear G.o.d.' But rest within, that is sure to come when a man has sought with all his desire for G.o.d, whom he has found in all His fullness, is only good and best of all.

We all know, thank G.o.d! in worldly matters and in inferior degree, how blessed and restful it is when some strong affection is gratified, some cherished desire fulfilled. Though these satisfactions are not perpetual, nor perfect, they may teach us what a depth of blessed and calm repose, incapable of being broken by any storms or by any tasks, will come to and abide with the man whose deepest love is satisfied in G.o.d, and whose most ardent desires have found more than they sought for in Him. Be sure of this, dear friends! that if we do thus seek, and thus find, it is not in the power of anything 'that is at enmity with joy' utterly to 'abolish or destroy' the quietness of our hearts.

'Rest in the Lord, and wait patiently for Him.' They who thus repose will have peace in their hearts, even whilst tasks and temptations, changes and sorrows, disturb their outward lives. 'In the world ye shall have tribulation.' Be it so; it may be borne with submission and thankfulness if in Christ we have peace.

Thus we may have the peace of G.o.d, rest in and from Him, entering into us, and in due time, by His gracious guidance and help, we shall enter into eternal rest. Whilst to seek is to find Him, in a very deep and blessed sense, even in this life; in another aspect all our earthly life may be regarded as seeking after Him, and the future as the true finding of Him. That future will bring to those whose hearts have turned from the shows and vanities of time to G.o.d a possession of Him so much fuller than was experienced here that the lesser discoveries and enjoyments of Him which are experienced here, scarcely deserve in comparison to be called by the same name. So my text may be taken, as in its first part, a description of the blessed life here--'They sought Him with all their heart'--and in its second, as a shadowy vision of the yet more blessed life hereafter, 'He was found of them, and the Lord gave them rest round about,' as well as within, in the land of peace, where sorrow and sighing, and toil and care, shall pa.s.s from memory; and they that warred against us shall be far away.

JEHOSHAPHAT'S REFORM

'And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2. And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. 3. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; 4. But sought to the Lord G.o.d of his father, and walked in His commandments, and not after the doings of Israel. 5. Therefore the Lord established the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance. 6. And his heart was lifted up in the ways of the Lord: moreover he took away the high places and groves out of Judah.

7. Also in the third year of his reign he sent to his princes, even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. 8. And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asabel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites: and with them Elishama and Jehoram, priests. 9.

And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people. 10. And the fear of the Lord fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat.'--2 CHRON. xvii. 1-10.

The first point to be noted in this pa.s.sage is that Jehoshaphat followed in the steps of Asa his father. Stress is laid on his adherence to the ancestral faith, 'the first ways of his father David,'--before his great fall,--and the paternal example, 'he sought to the G.o.d of his father.' Such carrying on of a predecessor's work is rare in the line of kings of Judah, where father and son were seldom of the same mind in religion. The principle of hereditary monarchy secures peaceful succession, but not continuity of policy. Many a king of Judah had to say in his heart what Ecclesiastes puts into Solomon's mouth, 'I hated all my labour, ... seeing that I must leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool?'

But it is not only in kings' houses that that experience is realised.

Many a home is saddened to-day because the children do not seek the G.o.d of their fathers. 'Instead of the fathers' should 'come up thy children'; but, alas! grandmother Lois and mother Eunice do not always see the boy who has known the Scriptures from a child grow up into a Timothy, in whom their unfeigned faith lives again. The neglect of religious instruction in professedly Christian families, the inconsistent lives of parents or their too rigid restraints, or, sometimes, their too lax discipline, are to be blamed for many such cases. But there are many instances in which not the parents, but the children, are to be blamed. An earnest Sunday-school teacher may do much to lead the children of G.o.dly parents to their father's G.o.d.

Blessed is the home where the golden chain of common faith binds hearts together, and family love is elevated and hallowed by common love of G.o.d!

Jehoshaphat's religion was, further, resolutely held in the face of prevailing opposition. 'The Baalim' were popular; it was fashionable to worship them. They were numerous, and all varieties of taste could find a Baal to please them. But this young king turned from the tempting ways that opened flower-strewn before him, and chose the narrow road that led upwards. 'So did not I, because of the fear of G.o.d,' might have been his motto. A similar determined setting of our faces G.o.d-ward, in spite of the crowd of tempting false deities around us, must mark us, if we are to have any religion worth calling by the name. This king recoiled from the example of the neighbouring monarchy, and walked 'not after the doings of Israel.' His seeking to G.o.d was very practical, for it was not shown simply by professed beliefs or by sentiment, but by ordering his life in obedience to G.o.d's will. The test of real religion is, after all, a life unlike the lives of the men who do not share our faith, and moulded in accordance with G.o.d's known will. It is vain to allege that we are seeking the Lord unless we are walking in His commandments.

Prosperity followed G.o.dliness, in accordance with the divinely appointed connection between them which characterised the Old Dispensation. 'Prosperity is the blessing of the Old Testament; adversity is the blessing of the New,' says Bacon. But the epigram is too neat to be entirely true, for the Book of Job and many a psalm show that the eternal problem of suffering innocence was raised by facts even in the old days, and in our days there are forms of well-being which are the natural fruits of well-doing. Still, the connection was closer in Judah than with us, and, in the case before us, the establishment of Jehoshaphat in the kingdom, his subjects'

love, which showed itself in voluntary gifts over and above the taxes imposed, and his wealth and honour, were the direct results of his true religion.

A really devout man must be a propagandist. True faith cannot be hid nor be dumb. As certainly as light must radiate must faith strive to communicate itself. So the account of Jehoshaphat's efforts to spread the worship of Jehovah follows the account of his personal G.o.dliness.

'His heart was lifted up in the ways of the Lord.' There are two kinds of lifted-up hearts; one when pride, self-sufficiency, and forgetfulness of G.o.d, raise a man to a giddy height, from which G.o.d's judgments are sure to cast him down and break him in the fall; one when a lowly heart is raised to high courage and devotion, and 'set on high,' because it fears G.o.d's name. Such elevation is consistent with humility. It fears no fall; it is an elevation above earthly desires and terrors, neither of which can reach it, so as to hinder the man from walking in 'the ways of the Lord.' This king was lifted to it by his happy experience of the blessed effects of obedience. These encouraged him to vigorous efforts to spread the religion which had thus gladdened and brightened his own life. Is that the use we make of the ease which G.o.d gives us?

Jehoshaphat had to destroy first, in order to build up. The 'high places and Asherim' had to be taken out of Judah before the true worship could be established there. So it is still. The Christian has to carry a sword in the one hand, and a trowel in the other. Many a rotten old building, the stones of which have been cemented in blood, has to be swept away before the fair temple can be reared. The Devil is in possession of much of the world, and the lawful owner has to dispossess the 'squatter.' No one can suppose that society is organised on Christian principles even in so-called 'Christian countries'; and there is much overturning work to be done before He whose right it is to reign is really king over the whole earth. We, too, have our 'high places and Asherim' to root out.

But that destructive work is not to be done by force. Inst.i.tutions can only be swept away when public opinion has grown to see their evils.

Forcible reformations of manners, and, still more, of religion, never last, but are sure to be followed by violent rebounds to the old order. So, side by side with the removal of idolatry, this king took care to diffuse the knowledge of the true worship, by sending out a body of influential commissioners to teach in Judah. That was a new departure of great importance. It presents several interesting features. The composition of the staff of instructors is remarkable.

The princ.i.p.al men in it are five court officers, next to whom, and subordinate, as is shown not only by the order of enumeration, but by the phrase 'with them,' were nine Levites, and, last and lowest of all, two priests. We might have expected that priests should be the most numerous and important members of such a body, and we are led to suspect that the priesthood was so corrupted as to be careless about religious reformation. A clerical order is not always the most ardent in religious revival. The commissioners were probably chosen, without regard to their being priests, Levites, or 'laymen,' because of their zeal in the worship of Jehovah; and the five 'princes' head the list in order to show the royal authority of the commission.

Another point is the emphasis with which their function of teaching is thrice mentioned in three verses. Apparently the bulk of the nation knew little or nothing of 'the law of the Lord,' either on its spiritual and moral or its ceremonial side; and Jehoshaphat's object was to effect an enlightened, not a forcible and superficial, change.

G.o.d's way of influencing actions is to reveal Himself to the understanding and the heart, that these may move the will, and that may shape the deeds. Wise men will imitate G.o.d's way. Jehoshaphat did not issue royal commands, but sent out teachers. In chapter xix. we find him despatching 'judges' in similar fashion throughout Judah.

They had the power to punish, but these teachers had only authority to explain and to exhort.

The present writer accepts the chronicler's statement that the teachers had 'the Book of the Law' with them, though he recognises it as possible that that 'Book' was not identical with the complete collection of doc.u.ments which now bears the name. But, be that as it may, the incident of our text is remarkable as being the only recorded systematic and complete attempt to diffuse the remedy against idolatry throughout the kingdom, as putting religious reformation on its only sure ground, and as hinting at deep and widespread ignorance among the ma.s.ses.

'When a man's ways please the Lord, He maketh even his enemies to be at peace with him.' So Judah found. 'A terror of the Lord fell upon all the kingdoms' around. No doubt, the news filtered to them of how Jehovah was exerting His might on the nation, and a certain indefinable awe of this so potent G.o.d, who was defeating the Baalim, made them think that peace was the best policy. Each nation was supposed to have its own G.o.d, and the national G.o.d was supposed to fight for his worshippers; so that war was a struggle of deities as well as of men, and the stronger G.o.d won. Here was a G.o.d who had reconquered his territory, and had cast out usurpers. Prudence dictated keeping on good terms with him. But it never occurred to any of these peoples that their own G.o.ds were any less real than Judah's, or that Judah's G.o.d could ever become theirs.

AMASIAH

'Amasiah, the son of Zichri, who willingly offered himself unto the Lord.'--1 CHRON. xvii, 16.

This is a sc.r.a.p from the catalogue of Jehoshaphat's 'mighty men of valour'; and is Amasiah's sole record. We see him for a moment and hear his eulogium and then oblivion swallows him up. We do not know what it was that he did to earn it. But what a fate, to live to all generations by that one sentence!

I. Cheerful self-surrender the secret of all religion.

The words of our text contain a metaphor naturally drawn from the sacrificial system. It comes so easily to us that we scarcely recognise the metaphorical element, but the clear recognition of it gives great additional energy to the words. Amasiah was both sacrificer and sacrifice. His offering was self-immolation. As in all love, so in that n.o.blest kind of it which clasps G.o.d, its perfect expression is, 'I give Thee my living, loving self.' Nor is it only sacrifice and sacrificer that are seen in deepest truth in the experience of the Christian life, but the reality of the Temple is also there, for 'Ye also ... are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices.' Only when G.o.d dwells in us, shall we have the nerve and the firmness of hand to take the knife and 'slay before the Lord,' the awful Guest in the sanctuary within, the most precious of the children of our spirits.

The essence of the sacrifice of self is the sacrifice of will. In the Christian experience 'willingly offered' is almost tautology, for unwilling offerings are a contradiction and in fact there are no such things. The quality of unwillingness destroys the character of the offering and robs it of all sacredness. Reluctant Christianity is not Christianity. That noun and that adjective can never be buckled together.

The submission of will and the consequent surrender of myself and my powers, opportunities, and possessions, so that I do all, enjoy all, use all, and when need is, endure all with glad thankful reference to G.o.d is only possible to me in the measure in which my will is made flexible by love, and such will-subduing love comes only when we 'know and believe the love that G.o.d hath to us.' There is the point at which not a few moral and religious teachers go wrong and bewilder themselves and their disciples. There, too, is the point at which Christ and the Gospel of salvation through faith in Him stand forth as emanc.i.p.ating humanity from the dreary round of efforts and vain attempts to work up the condition needful for achieving the height of self-surrender, which is seen to be indispensable to all true n.o.bleness of living, but is felt to be beyond the reach of the ordinary man. There, too, is the point at which many good people mar their lives as Christians. They waste their strength in trying to bring the jibbing horse up to the leap. They try to blow up a fire of devotion and to make themselves priests to offer themselves, but all the while the mutinous self recoils from the leap, and the fire burns smokily, and their sacrifice is laid on the altar with little joy, because they have not been careful and wise enough to begin at the beginning and to follow G.o.d's way of melting their wills, by love, the reflection of the Infinite love of G.o.d to them. G.o.d's priests offer themselves because they offer their wills; they offer their wills because they love G.o.d; they love G.o.d because they know that G.o.d loves them. That is the divine order. It is vain to try to accomplish the end by any other.

II. This willing offering hallows all life.