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diff --git a/41571-8.txt b/41571-8.txt deleted file mode 100644 index bad5411..0000000 --- a/41571-8.txt +++ /dev/null @@ -1,11675 +0,0 @@ -The Project Gutenberg EBook of Notes on the Book of Deuteronomy, Volume I, by -Charles Henry Mackintosh - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Notes on the Book of Deuteronomy, Volume I - -Author: Charles Henry Mackintosh - -Release Date: December 6, 2012 [EBook #41571] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON DEUTERONOMY, VOL I *** - - - - -Produced by Júlio Reis, Moisés S. Gomes, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net - - - - - - - - - - NOTES - - _on the book of_ - - DEUTERONOMY - - _Volume I_ - - C. H. MACKINTOSH - - "_Forever, O Lord, Thy Word is settled in heaven._" - - "_Thy Word have I hid in my heart, that I might not sin - against Thee._" - - LOIZEAUX BROTHERS - - _Neptune, New Jersey_ - - - - - FIRST EDITION 1880 - TWENTY-SEVENTH PRINTING 1965 - - LOIZEAUX BROTHERS, INC., PUBLISHERS - - _A Nonprofit Organization, Devoted to the Lord's Work - and to the Spread of His Truth_ - - NEPTUNE, NEW JERSEY - - - PRINTED IN THE UNITED STATES OF AMERICA - - - - -PREFATORY NOTE - -TO THE AMERICAN EDITION - - -As several persons in America have, without any authority whatever -from me, undertaken to publish my four[1] volumes of "Notes," I deem -it my duty to inform the reader that I have given full permission to -Messrs. LOIZEAUX BROTHERS to publish an edition of those books in such -form as they shall consider most suitable. - - C. H. MACKINTOSH. - - _6 West Park Terrace, Scarborough, - May 1st, 1879._ - - [1] Now six. - - - - -PREFACE - - -The value and importance of the Word of God cannot be over-estimated -at the present moment. Its integrity and authority are being assailed -from almost every quarter and in every form of attack. "If the -foundations be destroyed, what can the righteous do?" (Ps. xi. 3.) - -Infidel thoughts and principles are not limited to a few literary and -speculative minds, as they were fifty years ago, but are now asserted -by many who ought to be the true guardians of Christianity and the -defenders of the Bible as a revelation from God. - -In this way the multitude of the simple and unsuspecting are deceived. -If the style of address be pleasing, few care to compare what they -have been hearing with the holy Scriptures. The conscience not being -aroused, they take no further trouble. - -But what of the state of immortal souls, under such a ministry, in -view of eternity? On whom does the weight of responsibility rest? -Fine-spun theories will never awaken a soul asleep in sin: the lost -sinner must be brought face to face with the plain Word of God and the -solemn realities of eternity. His voice must be heard. All is -absolute, positive, and definite here, whatever infidelity may say. -"The Word of the Lord endureth forever." - -The burden of the following pages, I am thankful to find, is well -calculated to meet and counteract the looseness and indefiniteness of -the prevailing teaching of the present day. - -And this, I may also say, is the burden of the book of Deuteronomy. -The Jewish lawgiver presses with great earnestness the Word of Jehovah -on the heart of Israel. It is not a book of ceremonials, but the -reminding of the people of their obligation to keep the commandments, -the statutes, and the judgments of the Lord. - -This is the first moral duty of man in every age--implicit obedience -and submission to the revealed will of God. Moses speaks to the -children of Israel as a father, and appeals to them in the most tender -and loving way. "Hearken, O Israel," he says, "unto the statutes and -unto the judgments which I teach you ... ye shall not add unto the -word which I command you, neither shall ye diminish aught from it, -that ye may keep the commandments of the Lord your God which I command -you." And again, he says, "Thou shalt bind them for a sign upon thine -hand, and they shall be as frontlets between thine eyes. And thou -shalt write them upon the posts of thy house, and on thy gates." - -The welfare of the people individually and nationally depended on -their faithfully observing these oft-repeated laws. To neglect them -was to bring upon themselves the displeasure and chastening of the God -of Israel. - -But more need not be said here on these subjects. The reader will find -in the following pages the most ample unfolding and practical -application of these divine exhortations and warnings. But the writer -has not confined himself to what Deuteronomy teaches, but has enlarged -on what it suggests. In this way we have brought before us the grand -cardinal truths of Christianity: a wide circle of truth is embraced, -and much that applies to the individual Christian, the family, the -household, and the Church of God will be found in the accompanying -book. - -It now goes forth with the earnest desire that the Lord may be -graciously pleased to use it for the glory of His own name, the help -of His people, and the eternal blessing of many precious souls. - - _A. M._ - - _London, November, 1880._ - - - - -CONTENTS - - - _Page._ - - INTRODUCTION, 1 - - CHAPTER I, 22 - - " II, 107 - - " III, 132 - - " IV, 162 - - " V, 284 - - " VI, 377 - - - - -NOTES - -ON - -THE BOOK OF DEUTERONOMY - -INTRODUCTION - - -The character of the book on which we now enter is quite as distinct -as that of any of the four preceding sections of the Pentateuch. Were -we to judge from the title of the book, we might suppose that it is a -mere repetition of what we find in previous books. This would be a -very grave mistake. There is no such thing as mere repetition in the -Word of God. Indeed, God never repeats Himself, either in His Word or -in His works. Wherever we trace our God, whether on the page of holy -Scripture or in the vast fields of creation, we see divine fullness, -infinite variety, marked design; and just in proportion to our -spirituality of mind will be our ability to discern and appreciate -these things. Here, as in all beside, we need the eye anointed with -heavenly eye-salve. What a poor idea must the man entertain of -inspiration who could imagine for a moment that the fifth book of -Moses is a barren repetition of what is to be found in Exodus, -Leviticus, and Numbers! Why, even in human composition we should not -expect to find such a flagrant imperfection, much less in the perfect -revelation which God has so graciously given us in His holy Word. The -fact is, there is not, from cover to cover of the inspired volume, a -single superfluous sentence, not one redundant clause, not one -statement without its own distinct meaning--its own direct -application. If we do not see this, we have yet to learn the depth, -force, and meaning of the words, "All scripture is given by -inspiration of God." - -Precious words! Would they were more thoroughly understood in this our -day! It is of the utmost possible importance that the Lord's people -should be rooted, grounded, and settled in the grand truth of the -plenary inspiration of holy Scripture. It is to be feared that laxity -as to this most weighty subject is spreading in the professing church -to an appalling extent. In many quarters it has become fashionable to -pour contempt upon the idea of plenary inspiration. It is looked upon -as the veriest childishness and ignorance. It is regarded by many as a -great proof of profound scholarship, breadth of mind, and original -thinking to be able, by free criticism, to find out flaws in the -precious volume of God. Men presume to sit in judgment upon the Bible -as though it were a mere human composition. They undertake to -pronounce upon what is and what is not worthy of God. In fact, they do -virtually sit in judgment upon God Himself. The present result is, as -might be expected, utter darkness and confusion, both for those -learned doctors themselves and for all who are so foolish as to listen -to them. And as for the future, who can conceive the eternal destiny -of all those who shall have to answer before the judgment-seat of -Christ for the sin of blaspheming the Word of God, and leading -hundreds astray by their infidel teaching? - -We shall not, however, occupy time in dwelling upon the sinful folly -of infidels and skeptics (even though called Christians), or their -puny efforts to cast dishonor upon that peerless volume which our -gracious God has caused to be written for our learning. They will some -day or other find out their fatal mistake. God grant it may not be too -late! And as for us, let it be our deep joy and consolation to -meditate upon the Word of God, that so we may ever be discovering some -fresh treasure in that exhaustless mine--some new moral glories in -that heavenly revelation! - -The book of Deuteronomy holds a very distinct place in the inspired -canon. Its opening lines are sufficient to prove this.--"These be the -words which Moses spake unto all Israel on this side Jordan in the -wilderness, in the plain over against the Red Sea, between Paran, and -Tophel, and Laban, and Hazeroth, and Dizahab." - -Thus much as to the place in which the lawgiver delivered the contents -of this marvelous book. The people had come up to the eastern bank of -the Jordan, and were about to enter upon the land of promise. Their -desert wanderings were nearly ended, as we learn from the third verse, -in which the point of time is as distinctly marked as is the -geographical position in verse 1.--"It came to pass in the fortieth -year, in the eleventh month, on the first day of the month, that Moses -spake unto the children of Israel, according unto all that the Lord -had given him in commandment unto them." - -Thus, not only have we both time and place set forth with divine -precision and minuteness, but we also learn, from the words just -quoted, that the communications made to the people in the plains of -Moab were very far indeed from being a repetition of what has come -before us in our studies on the books of Exodus, Leviticus, and -Numbers. Of this we have further and very distinct proof in a passage -in chapter xxix. of the book on which we are now entering.--"These are -the words of the covenant which the Lord commanded Moses to make with -the children of Israel in the land of Moab, _beside the covenant which -He made with them in Horeb_." - -Let the reader note particularly these words. They speak of two -covenants--one at Horeb and one in Moab; and the latter, so far from -being a mere repetition of the former, is as distinct from it as any -two things can be. Of this we shall have the fullest and clearest -evidence in our study of the profound book which now lies open before -us. - -True, the Greek title of the book, signifying the law a second time, -might seem to give rise to the idea of its being a mere recapitulation -of what has gone before; but we may rest assured it is not so. -Indeed, it would be a very grave error to think so. The book has its -own specific place. Its scope and object are as distinct as possible. -The grand lesson which it inculcates, from first to last, is -_obedience_; and that, too, not in the mere letter, but in the spirit -of love and fear--an obedience grounded upon a known and enjoyed -relationship--an obedience quickened by the sense of moral obligations -of the weightiest and most influential character. - -The aged lawgiver--the faithful, beloved, and honored servant of the -Lord was about to take leave of the congregation. He was going to -heaven and they were about to cross the Jordan, and hence his closing -discourses are solemn and affecting in the very highest degree. He -reviews the whole of their wilderness history, and that, too, in a -manner most touching and impressive. He recounts the scenes and -circumstances of their forty eventful years of desert life, in a style -eminently calculated to touch the deepest moral springs of the heart. -We hang over these most precious discourses with wonder and delight. -They possess an incomparable charm, arising from the circumstances -under which they were delivered, as well as from their own divinely -powerful contents. They speak to us no less effectively than to those -for whom they were specially intended. Many of the appeals and -exhortations come home to us with a power of application as if they -had been uttered but yesterday. - -And is it not thus with all Scripture? Are we not continually struck -with its marvelous power of adaptation to our own very state, and to -the day in which our lot is cast? It speaks to us with a point and -freshness as if it were written expressly for us--written this very -day. There is nothing like Scripture. Take any human writing of the -same date as the book of Deuteronomy; if you could lay your hand on -some volume written three thousand years ago, what would you find? A -curious relic of antiquity--something to be placed in the British -Museum, side by side with an Egyptian mummy, having no application -whatever to us or to our time--a musty document--a piece of obsolete -writing, practically useless to us, referring only to a state of -society and to a condition of things long since passed away and buried -in oblivion. - -The Bible, on the contrary, is the book for to-day. It is God's own -book--His perfect revelation. It is His own very voice speaking to -each one of us. It is a book for every age, for every clime, for every -class, for every condition--high and low, rich and poor, learned and -ignorant, old and young. It speaks in a language so simple that a -child can understand it, and yet so profound that the most gigantic -intellect cannot exhaust it. Moreover, it speaks right home to the -heart; it touches the deepest springs of our moral being; it goes down -to the hidden roots of thought and feeling in the soul; it judges us -thoroughly. In a word, it is, as the inspired apostle tells us, "quick -and powerful, and sharper than any two-edged sword, piercing even to -the dividing asunder of soul and spirit, and of the joints and marrow, -and is a discerner of the thoughts and intents of the heart." (Heb. -iv. 12.) - -And then mark the marvelous comprehensiveness of its range. It deals -as accurately and as forcibly with the habits and customs, the manners -and maxims of the nineteenth century of the Christian era as with -those of the very earliest ages of human existence. It displays a -perfect acquaintance with man in every stage of his history. The -London of to-day and the Tyre of three thousand years ago are -mirrored, with like precision and faithfulness, on the sacred page. -Human life, in every stage of its development, is portrayed by a -master-hand in that wonderful volume which our God has graciously -penned for our learning. - -What a privilege to possess such a book!--to have in our hands a -divine revelation!--to have access to a book, every line of which is -given by inspiration of God!--to have a divinely given history of the -past, the present, and the future! Who can estimate aright such a -privilege as this? - -But then, this book judges man--judges his ways--judges his heart. It -tells him the truth about himself. Hence man does not like God's book. -An unconverted man would vastly prefer a newspaper or a sensational -novel to the Bible. He would rather read the report of a trial in one -of our criminal courts than a chapter in the New Testament. - -Hence, too, the constant effort to pick holes in God's blessed book. -Infidels in every age and of every class have labored hard to find -out flaws and contradictions in holy Scripture. The determined enemies -of the Word of God are to be found, not only in the ranks of the -vulgar, the coarse, and the demoralized, but amongst the educated, the -refined, and the cultivated. Just as it was in the days of the -apostles, "certain lewd fellows of the baser sort," and "devout and -honorable women"--two classes so far removed from each other socially -and morally--found one point in which they could heartily agree, -namely, the utter rejection of the Word of God and of those who -faithfully preached it. (Comp. Acts xiii. 50 with xvii. 5.) So we ever -find that men who differ in almost every thing else, agree in their -determined opposition to the Bible. Other books are let alone. Men -care not to point out defects in Virgil, in Horace, in Homer, or -Herodotus; but the Bible they cannot endure, because it exposes them -and tells them the truth about themselves and the world to which they -belong. - -And was it not exactly the same with the living Word--the Son of -God--the Lord Jesus Christ when He was here among men? Men hated Him -because He told them the truth. His ministry, His words, His ways--His -whole life was a standing testimony against the world; hence their -bitter and persistent opposition. Other men were allowed to pass on, -but He was watched and waylaid at every turn of His path. The great -leaders and guides of the people "sought to entangle Him in His talk," -to find occasion against Him, in order that they might deliver Him to -the power and authority of the governor. Thus it was during His -marvelous life; and at the close, when the blessed One was nailed to -the cross between two malefactors, these latter were let alone; there -were no insults heaped upon them--the chief priests and elders did not -wag their heads at them. No; all the insults, all the mockery, all the -coarse and heartless vulgarity--all was heaped upon the divine -Occupant of the centre cross. - -Now, it is well we should thoroughly understand the real source of all -the opposition to the Word of God--whether it be the living Word or -the written Word. It will enable us to estimate it at its real worth. -The devil hates the Word of God--hates it with a perfect hatred; and -hence he employs learned infidels to write books to prove that the -Bible is not the Word of God, that it cannot be, inasmuch as there are -mistakes and discrepancies in it; and not only so, but in the Old -Testament we find laws and institutions, habits and practices, -unworthy of a gracious and benevolent Being. - -To all this style of argument we have one brief and pointed reply. Of -all these learned infidels we simply say, They know nothing whatever -about the matter. They may be very learned, very clever, very deep and -original thinkers, well made up in general literature, very competent -to give an opinion on any subject within the domain of natural and -moral philosophy, very able to discuss any scientific question; -moreover, they may be very amiable in private life--truly estimable -characters--kind, benevolent, philanthropic, beloved in private and -respected in public,--all this they may be, but being unconverted, and -not having the Spirit of God, they are wholly unfit to form, much less -to give, a judgment on the subject of holy Scripture. If any one -wholly ignorant of astronomy were to presume to sit in judgment on the -principles of the Copernican system, these very men of whom we speak -would at once pronounce him utterly incompetent to speak, and unworthy -to be heard on such a subject. In short, no one has any right whatever -to offer an opinion on a matter with which he is unacquainted. This is -an admitted principle on all hands; and therefore its application in -the case now before us cannot justly be called in question. - -Now, the inspired apostle tells us, in his first epistle to the -Corinthians, that "the natural man receiveth not the things of the -Spirit of God; for they are foolishness unto him; _neither can he know -them_, because they are spiritually discerned." This is conclusive. He -speaks of man in his natural state, be he ever so learned, ever so -cultivated. He is not speaking of any special class of men, but simply -of man in his unconverted state--man destitute of the Spirit of God. -Some may imagine that the apostle refers to man in a state of -barbarism, or savage ignorance. By no means; it is simply man in -nature, be he a learned philosopher or an ignorant clown. "He cannot -know the things of the Spirit of God." How, then, can he form or give -a judgment as to the Word of God? How can he take it upon him to say -what is or what is not worthy of God to write? And if he is audacious -enough to do so (as, alas! he is), who will be foolish enough to -listen to him? His arguments are baseless, his theories worthless, his -books only fit for the wastepaper basket; and all this, be it -observed, on the universally admitted principle above stated, that no -one has any title to be heard on a subject of which he is wholly -ignorant. - -In this way we dispose of the whole tribe of infidel writers. Who -would think of listening to a blind man on the subject of light and -shade? And yet such a man has much more claim to be heard than an -unconverted man on the subject of inspiration. Human learning, however -extensive and varied--human wisdom, however profound, cannot qualify a -man to form a judgment upon the Word of God. No doubt a scholar may -examine and collate MSS. simply as a matter of criticism; he may be -able to form a judgment as to the question of authority for any -particular reading of a passage; but this is a different matter -altogether from an infidel writer undertaking to pronounce judgment -upon the revelation which God has, in His infinite goodness, given to -us. We maintain that no man can do this. It is only by the Spirit, who -Himself inspired the holy Scriptures, that those Scriptures can be -understood and appreciated. The Word of God must be received upon its -own authority. If man can judge it or reason upon it, it is not the -Word of God at all. Has God given us a revelation, or has He not? If -He has, it must be absolutely perfect in every respect; and being -such, it must be entirely beyond the range of human judgment. Man is -no more competent to judge Scripture than he is to judge God. The -Scriptures judge man; not man the Scriptures. - -This makes all the difference. Nothing can be more miserably -contemptible than the books which infidels write against the Bible. -Every page, every paragraph, every sentence, only goes to illustrate -the truth of the apostle's statement, that "the natural man receiveth -not the things of the Spirit of God; ... _neither can he know them_, -because they are spiritually discerned." Their gross ignorance of the -subject with which they undertake to deal is only equaled by their -self-confidence. Of their irreverence we say nothing; for who would -think of looking for reverence in the writings of infidels? We might -perhaps look for a little modesty were it not that we are fully aware -of the bitter _animus_ which lies at the root of all such writings, -and renders them utterly unworthy of a moment's consideration. Other -books may have a dispassionate examination; but the precious book of -God is approached with the foregone conclusion that it is not a divine -revelation, because, forsooth, infidels tell us that God could not -give us a written revelation of His mind. - -How strange! Men can give us a revelation of their thoughts (and -infidels have done so pretty plainly), but God cannot! What folly! -What presumption! Why, we may lawfully inquire, could not God reveal -His mind to His creatures? Why should it be thought a thing -incredible? For no reason whatever, but because infidels would have it -so. The wish is, in this case assuredly, father to the thought. The -question raised by the old serpent in the garden of Eden nearly six -thousand years ago, has been passed on from age to age by all sorts of -skeptics, rationalists, and infidels, namely, "Hath God said?" We -reply, with intense delight, Yes; blessed be His holy name, He has -spoken--spoken to us. He has revealed His mind; He has given us the -holy Scriptures. "_All scripture is given by inspiration of God_, and -is profitable for doctrine, for reproof, for correction, for -instruction in righteousness; that the man of God may be perfect -[+artios+], thoroughly furnished unto all good works." And -again, "Whatsoever things were written aforetime were written for our -learning, that we through patience and comfort of the Scriptures might -have hope." (2 Tim. iii. 16, 17; Rom. xv. 4.) - -The Lord be praised for such words! They assure us that all Scripture -is given of God, and that all Scripture is given to us. Precious link -between the soul and God! What tongue can tell the value of such a -link? God has spoken--spoken to us. His Word is a rock against which -all the waves of infidel thought dash themselves in contemptible -impotency, leaving it in its own divine strength and eternal -stability. Nothing can touch the Word of God. Not all the powers of -earth and hell, men and devils combined can ever move the Word of -God. There it stands, in its own moral glory, spite of all the -assaults of the enemy, from age to age. "Forever, O Lord, Thy Word is -settled in heaven." "Thou hast magnified Thy Word above all Thy name." -What remains for us? Just this: "Thy Word have I hid in my heart, that -I might not sin against Thee." Here lies the deep secret of peace. The -heart is linked to the throne--yea, to the very heart of God by means -of His most precious Word, and is thus put in possession of a peace -which the world can neither give nor take away. What can all the -theories, the reasonings, and the arguments of infidels effect? Just -nothing. They are esteemed as the dust of the summer threshing-floor. -To one who has really learnt, through grace, to confide in the Word of -God--to rest on the authority of holy Scripture, all the infidel books -that ever were written are utterly worthless, pointless, powerless; -they display the ignorance and terrible presumption of the writers; -but as to Scripture, they leave it just where it ever has been and -ever will be--"settled in heaven," as immovable as the throne of -God.[2] The assaults of infidels cannot touch the throne of God, -neither can they touch His Word; and, blessed be His name, neither can -they touch the peace that flows through the heart that rests on that -imperishable foundation. "Great peace have they that love Thy law, and -nothing shall offend them." "The Word of our God shall stand forever." -"All flesh is as grass, and all the glory of man as the flower of -grass. The grass withereth, and the flower thereof falleth away; but -the Word of the Lord endureth forever. And this is the Word which by -the gospel is preached unto you." (1 Pet. i. 24, 25.) - - [2] In referring to infidel writers, we should bear in mind that by - far the most dangerous of such are those calling themselves - Christians. In our young days, whenever we heard the word "infidel," - we at once thought of a Tom Paine or a Voltaire; now, alas! we have to - think of so-called bishops and doctors of the professing church. - Tremendous fact! - -Here we have the same precious golden link again. The Word which has -reached us in the form of glad tidings is the Word of the Lord which -endureth forever; and hence our salvation and our peace are as stable -as the Word on which they are founded. If _all_ flesh is as grass, and -_all_ the glory of man as the flower of grass, then what are the -arguments of infidels worth? They are as worthless as withered grass -or a faded flower; and the men who put them forth and those who are -moved by them will find them to be so, sooner or later. Oh, the sinful -folly of arguing against the Word of God--arguing against the only -thing in all this world that can give rest and consolation to the -poor, weary human heart--arguing against that which brings the glad -tidings of salvation to poor lost sinners--brings them fresh from the -heart of God! - -But we may perhaps here be met by the question so often raised, and -which has troubled many and led them to fly for refuge to what is -called "the authority of the church." The question is this: "How are -we to know that the book which we call the Bible is the Word of God?" -Our answer to this question is a very simple one--it is this: The One -who has graciously given us the blessed book can give us also the -certainty that the book is from Him. The same Spirit who inspired the -various writers of the holy Scriptures can make us know that those -Scriptures are the very voice of God speaking to us. It is only by the -Spirit that any one can discern this. As we have already seen, "the -natural man receiveth not the things of the Spirit of God; ... neither -can he know them, because they are spiritually discerned." If the Holy -Spirit does not make us know, and give us the certainty that the Bible -is the Word of God, no man or body of men can possibly do it; and on -the other hand, if He does give us the blessed certainty, we do not -need the testimony of man. - -We freely admit that on this great question a shadow of uncertainty -would be positive torture and misery; but who can give us certainty? -God alone. If all the men upon earth were to agree in their testimony -to the authority of holy Scripture--if all the councils that ever sat, -all the doctors that ever taught, all the fathers that ever wrote, -were in favor of the dogma of plenary inspiration--if the universal -church, if every denomination in christendom were to assent to the -truth that the Bible is, in very deed, the Word of God--in a word, if -we had all the human authority that could possibly be had in reference -to the integrity of the Word of God, it would be utterly insufficient -as a ground of certainty; and if our faith were founded on that -authority, it would be perfectly worthless. God alone can give us the -certainty that He has spoken in His Word; and blessed be His name, -when He gives it, all the arguments, all the cavilings, all the -quibblings, all the questionings of infidels, ancient and modern, are -as the foam on the water, the smoke from the chimney-top, or the dust -on the floor. The true believer rejects them as so much worthless -rubbish, and rests in holy tranquillity in that peerless revelation -which our God has graciously given us. - -It is of the very last possible importance for the reader to be -thoroughly clear and settled as to this grave question, if he would be -raised above the influence of infidelity on the one hand and -superstition on the other. Infidelity undertakes to tell us that God -has not given us a book-revelation of His mind--could not give it: -Superstition undertakes to tell us that even though God has given us a -revelation, yet we cannot be assured of it without man's authority, -nor understand it without man's interpretation. Now it is well to see -that by both alike we are deprived of the precious boon of holy -Scripture. And this is precisely what the devil aims at. He wants to -rob us of the Word of God; and he can do this quite as effectually by -the apparent self-distrust that humbly and reverently looks to wise -and learned men for authority, as by an audacious infidelity that -boldly rejects all authority, human or divine. - -Take a case. A father writes a letter to his son at Canton--a letter -full of the affection and tenderness of a father's heart. He tells him -of his plans and arrangements, tells him of every thing that he thinks -would interest the heart of a son--every thing that the love of a -father's heart could suggest. The son calls at the post-office in -Canton to inquire if there is a letter from his father. He is told by -one official that there is no letter, that his father has not written -and could not write--could not communicate his mind by such a medium -at all, that it is only folly to think of such a thing. Another -official comes forward, and says, Yes; there is a letter here for you, -but you cannot possibly understand it; it is quite useless to you, -indeed it can only do you positive mischief inasmuch as you are quite -unable to read it aright. You must leave the letter in our hands, and -we will explain to you such portions of it as we consider suitable for -you. The former of these two officials represents Infidelity; the -latter, Superstition. By both alike would the son be deprived of the -longed-for letter--the precious communication from his father's heart. -But what, we may inquire, would be his answer to these unworthy -officials? A very brief and pointed one we may rest assured. He would -say to the first, I know my father can communicate his mind to me by -letter, and that he has done so. He would say to the second, I know my -father can make me understand his mind far better than you can. He -would say to both, and that, too, with bold and firm decision. Give me -up at once my father's letter; it is addressed to me, and no man has -any right to withhold it from me. - -Thus, too, should the simple-hearted Christian meet the _insolence_ of -Infidelity and the _ignorance_ of Superstition--the two special -agencies of the devil, in this our day, in setting aside the precious -Word of God. "My Father has communicated His mind, and He can make me -understand the communication."--"All Scripture is given _by -inspiration of God_;" and, "Whatsoever things were written aforetime -were written _for our learning_." Magnificent answer to every enemy of -God's precious and peerless revelation, be he rationalist or -ritualist! - -We do not attempt to offer any apology to the reader for this -lengthened introduction to the book of Deuteronomy. Indeed we are only -too thankful for an opportunity of bearing our feeble testimony to the -grand truth of the divine inspiration of the holy Scriptures. We feel -it to be our sacred duty, as most surely it is our high privilege, to -press upon all to whom we have access, the immense importance--yea, -the absolute necessity of the most uncompromising decision on this -point. We must faithfully maintain, at all cost, the divine authority, -and therefore the absolute supremacy and all-sufficiency, of the Word -of God at all times, in all places, for all purposes. We must hold to -it that the Scriptures, having been given of God, are complete, in the -very highest and fullest sense of the word; that they do not need any -human authority to accredit them, or any human voice to make them -available: they speak for themselves, and carry their own credentials -with them. All we have to do is to believe and obey, not to reason or -discuss. God has spoken it: it is ours to hearken, and yield an -unreserved and reverent obedience. - -This is one grand leading point throughout the book of Deuteronomy, as -we shall see in the progress of our meditations; and never was there a -moment, in the history of the Church of God, in which it was more -needful to urge home on the human conscience the necessity of implicit -obedience to the Word of God. It is, alas! but little felt. Professing -Christians, for the most part, seem to consider that they have a right -to think for themselves--to follow their own reason, their own -judgment, or their own conscience. They do not believe that the Bible -is a divine and universal guide-book. They think there are very many -things in which we are left to choose for ourselves; hence the almost -numberless sects, parties, creeds, and schools of thought. If human -opinion be allowed at all, then, as a matter of course, one man has as -good a right to think as another; and thus it has come to pass that -the professing church has become a proverb and a by-word for division. - -And what is the sovereign remedy for this widespread disease? Here it -is: _Absolute and complete subjection to the authority of holy -Scripture_. It is not men going to Scripture to get _their_ opinions -and _their_ views confirmed; but going to Scripture to get the mind of -God as to every thing, and bowing down their whole moral being to -divine authority. This is the one pressing need of the day in which -our lot is cast--reverent subjection, in all things, to the supreme -authority of the Word of God. No doubt, there will be variety in our -measure of intelligence, in our apprehension and appreciation of -Scripture; but what we specially urge upon all Christians is that -condition of soul, that attitude of heart expressed in those precious -words of the psalmist, "Thy Word have I hid in mine heart, that I -might not sin against Thee." This, we may rest assured, is grateful to -the heart of God. "To this man will I look, even to him that is poor -and of a contrite spirit, and trembleth at My Word." - -Here lies the true secret of moral security. Our knowledge of -Scripture may be very limited; but if our reverence for it be -profound, we shall be preserved from a thousand errors--a thousand -snares. And then there will be steady growth. We shall grow in the -knowledge of God, of Christ, and of the written Word; we shall delight -to draw from those living and exhaustless depths of holy Scripture, -and to range through those green pastures which infinite grace has so -freely thrown open to the flock of Christ. Thus shall the divine life -be nourished and strengthened; the Word of God will become more and -more precious to our souls, and we shall be lead, by the powerful -ministry of the Holy Ghost, into the depth, fullness, majesty, and -moral glory of holy Scripture. We shall be delivered completely from -the withering influences of all mere systems of theology, high, low, -or moderate--a most blessed deliverance! We shall be able to tell the -advocates of all the schools of divinity under the sun that whatever -elements of truth they may have in their systems we have in divine -perfectness in the Word of God; not twisted and tortured to make them -fit into a system, but in their right place in the wide circle of -divine revelation which has its eternal centre in the blessed Person -of our Lord and Saviour Jesus Christ. - - - - -CHAPTER I. - - -"These be the words which Moses spake unto all Israel on this side -Jordan in the wilderness, in the plain over against the Red Sea, -between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. -(There are eleven days' journey from Horeb, by the way of Mount Seir, -unto Kadesh-barnea.)" - -The inspired writer is careful to give us, in the most precise manner, -all the bearings of the place in which the words of this book were -spoken in the ears of the people. Israel had not yet crossed the -Jordan; they were just beside it, and over against the Red Sea where -the mighty power of God had been so gloriously displayed nearly forty -years before. The whole position is described with a minuteness which -shows how thoroughly God entered into every thing that concerned His -people. He was interested in all their movements and in all their -ways. He kept a faithful record of all their encampments. Their was -not a single circumstance connected with them, however trifling, -beneath His gracious notice. He attended to every thing. His eye -rested continually on that assembly as a whole, and on each member in -particular. By day and by night He watched over them. Every stage of -their journey was under His immediate and most gracious -superintendence. There was nothing, however small, beneath His notice; -nothing, however great, beyond His power. - -Thus it was with Israel in the wilderness of old, and thus it is with -the Church now--the Church as a whole, and each member in particular. -A Father's eye rests upon us continually, His everlasting arms are -around and underneath us day and night. "He withdraweth not His eyes -from the righteous." He counts the hairs of our heads, and enters, -with infinite goodness, into every thing that concerns us. He has -charged Himself with all our wants and all our cares. He would have us -to cast our every care on Him, in the sweet assurance that He careth -for us. He most graciously invites us to roll our every burden over on -Him, be it great or small. - -All this is truly wonderful. It is full of deepest consolation. It is -eminently calculated to tranquilize the heart, come what may. The -question is, Do we believe it? are our hearts governed by the faith of -it? Do we really believe that the almighty Creator and Upholder of all -things, who bears up the pillars of the universe, has graciously -undertaken to do for us all the journey through? Do we thoroughly -believe that "the Possessor of heaven and earth" is our Father? and -that He has charged Himself with all our wants from first to last? Is -our whole moral being under the commanding power of those words of the -inspired apostle, "He that spared not His own Son, but delivered Him -up for us all, how shall He not with Him also freely give us all -things?" Alas! it is to be feared that we know but little of the power -of these grand yet simple truths. We talk about them, we discuss them, -we profess them, we give a nominal assent to them; but with all this, -we prove, in our daily life--in the actual details of our personal -history, how feebly we enter into them. If we truly believed that our -God has charged Himself with all our necessities--if we were finding -all our springs in Him--if He were a perfect covering for our eyes and -a resting-place for our hearts, could we possibly be looking to poor -creature-streams, which so speedily dry up and disappoint our hearts? -We do not and cannot believe it. It is one thing to hold the theory of -the life of faith, and another thing altogether to live that life. We -constantly deceive ourselves with the notion that we are living by -faith, when in reality we are leaning on some human prop, which sooner -or later is sure to give way. - -Reader, is it not so? Are we not constantly prone to forsake the -Fountain of living waters, and hew out for ourselves broken cisterns, -which can hold no water? And yet we speak of living by faith! We -profess to be looking only to the living God for the supply of our -need, whatever that need may be, when, in point of fact, we are -sitting beside some creature-stream and looking for something there. -Need we wonder if we are disappointed? How could it possibly be -otherwise? Our God will not have us dependent upon aught or any one -but Himself. He has, in manifold places in His Word, given us His -judgment as to the true character and sure result of all -creature-confidence. Take the following most solemn passage from the -prophet Jeremiah: "Cursed be the man that trusteth in man, and maketh -flesh his arm, and whose heart departeth from the Lord. For he shall -be like the heath in the desert, and shall not see when good cometh; -but shall inhabit the parched places in the wilderness, in a salt land -and not inhabited." And then mark the contrast--"Blessed is the man -that trusteth in the Lord, and whose hope the Lord is: for he shall be -as a tree planted by the waters, and that spreadeth out her roots by -the river, and shall not see when heat cometh, but her leaf shall be -green; and shall not be careful in the year of drought, neither shall -cease from yielding fruit." (Jer. xvii. 5-8.) - -Here we have, in language divinely forcible, clear, and beautiful, both -sides of this most weighty subject put before us. Creature-confidence -brings a certain curse; it can only issue in barrenness and -desolation. God, in very faithfulness, will cause every human stream -to dry up--every human prop to give way, in order that we may learn -the utter folly of turning away from Him. What figure could be more -striking or impressive than those used in the above passage?--"A heath -in the desert," "parched places in the wilderness," "a salt land not -inhabited." Such are the figures used by the Holy Ghost to illustrate -all mere human dependence--all confidence in man. - -But on the other hand, what can be more lovely or more refreshing than -the figures used to set forth the deep blessedness of simple trust in -the Lord?--"A tree planted by the waters," "spreading out her roots by -the rivers," the leaf ever green, the fruit never ceasing. Perfectly -beautiful! Thus it is with the man who trusteth in the Lord, and whose -hope the Lord is. He is nourished by those eternal springs that flow -from the heart of God. He drinks at the Fountain, life-giving and -free. He finds all his resources in the living God. There may be -"heat," but he does not see it; "the year of drought" may come, but he -is not careful. Ten thousand creature-streams may dry up, but he does -not perceive it, because he is not dependent upon them; he abides hard -by the ever-gushing Fountain. He can never want any good thing. He -lives by faith. - -And here, while speaking of the life of faith--that most blessed life, -let us clearly understand what it is, and carefully see that we are -living it. We sometimes hear this life spoken of in a way by no means -intelligent. It is not unfrequently applied to the mere matter of -trusting God for food and raiment. Certain persons who happen to have -no visible source of temporal supplies--no settled income--no property -of any kind, are singled out and spoken of as "living by faith," as if -that marvelous and glorious life had no higher sphere or wider range -than temporal things--the mere supply of our bodily wants. - -Now, we cannot too strongly protest against this most unworthy view of -the life of faith. It limits its sphere and lowers its range in a -manner perfectly intolerable to any one who understands aught of its -most holy and precious mysteries. Can we for a moment admit that a -Christian who happens to have a settled income of any kind is to be -deprived of the privilege of living by faith? Or, further, can we -permit that life to be limited and lowered to the mere matter of -trusting God for the supply of our bodily wants? Does it soar no -higher than food and raiment? Does it give no more elevated thought of -God than that He will not let us starve or go naked? - -Far away, and away forever, be the unworthy thought! The life of faith -must not be so treated. We cannot allow such a gross dishonor to be -offered to it, or such a grievous wrong done to those who are called -to live it. What, we would ask, is the meaning of those few but -weighty words, "The just shall live by faith"? They occur, first of -all, in Habakkuk ii. They are quoted by the apostle in Romans i, where -he is, with a master-hand, laying the solid foundations of -Christianity. He quotes them again in Galatians iii, where he is, with -intense anxiety, recalling those bewitched assemblies to those solid -foundations which they, in their folly, were abandoning. Finally, he -quotes them again in chapter x. of his epistle to the Hebrews, where -he is warning his brethren against the danger of casting away their -confidence and giving up the race. - -From all this we may assuredly gather the immense importance and -practical value of the brief but far-reaching sentence, "The just -shall live by faith." But to whom does it apply? Is it only for a few -of the Lord's servants, here and there, who happen to have no settled -income? We utterly reject the thought. It applies to every one of the -Lord's people. It is the high and happy privilege of all who come -under the title--that blessed title, "The just." We consider it a very -grave error to limit it in any way. The moral effect of such -limitation is most injurious. It gives undue prominence to one -department of the life of faith which, if any distinction be -allowable, we should judge to be the very lowest. But in reality, -there should be no distinction: the life of faith is one. Faith is the -grand principle of the divine life from first to last. By faith we are -justified, and by faith we live; by faith we stand, and by faith we -walk. From the starting-post to the goal of the Christian course it is -all by faith. - -Hence, therefore, it is a serious mistake to single out certain -persons who trust the Lord for temporal supplies, and speak of them as -living by faith, as if they alone did so. And not only so, but such -persons are held up to the gaze of the Church of God as something -wonderful; and the great mass of Christians are led to think that the -privilege of living by faith lies entirely beyond their range. In -short, they are led into a complete mistake as to the real character -and sphere of the life of faith, and thus they suffer materially in -the inner life. - -Let the Christian reader, then, distinctly understand that it is his -happy privilege, whoever he be or whatever be his position, to live a -life of faith, in all the depth and fullness of that word. He may, -according to his measure, take up the language of the blessed apostle, -and say, "The life that I live in the flesh, I live by the faith of -the Son of God, who loved me, and gave Himself for me." Let nothing -rob him of this high and holy privilege which belongs to every member -of the household of faith. Alas! we fail. Our faith is weak, when it -ought to be strong, bold, and vigorous. Our God delights in a bold -faith. If we study the gospels, we shall see that nothing so refreshed -and delighted the heart of Christ as a fine bold faith--a faith that -understood Him and drew largely upon Him. Look, for example, at the -Syrophenician in Mark vii, and the centurion in Luke vii. - -True, He could meet a weak faith--the very weakest. He could meet an -"If Thou _wilt_" with a gracious "I will"--an "If Thou _canst_" with -"If thou canst believe, all things are possible." The faintest look, -the feeblest touch, was sure to meet with a gracious response; but the -Saviour's heart was gratified and His spirit refreshed when He could -say, "O woman, great is thy faith; be it unto thee even as thou wilt;" -and again, "I have not found so great faith, no, not in Israel." - -Let us remember this. We may rest assured it is the very same to-day -as when our blessed Lord was here amongst men. He loves to be trusted, -to be used, to be drawn upon. We can never go too far in counting on -the love of His heart or the strength of His hand. There is nothing -too small, nothing too great for Him; He has all power in heaven and -on earth; He is head over all things to His Church; He holds the -universe together; He upholds all things by the word of His power. -Philosophers talk of the forces and laws of nature: the Christian -thinks with delight of Christ, His hand, His Word, His mighty power. -By Him all things were created, and by Him all things consist. - -And then His love! What rest, what comfort, what joy, to know and -remember that the almighty Creator and Upholder of the universe is the -everlasting Lover of our souls! that He loves us perfectly; that His -eye is ever upon us, His heart ever toward us; that He has charged -Himself with all our wants, whatever these wants may be--whether -physical, mental, or spiritual! There is not a single thing within the -entire range of our necessities that is not treasured up for us in -Christ. He is Heaven's treasury--God's storehouse, and all this for -us. - -Why, then, should we ever turn to another? Why should we ever, -directly or indirectly, make known our wants to a poor fellow-mortal? -Why not go straight to Jesus? Do we want sympathy? Who can sympathize -with us like our most merciful High-Priest, who is touched with the -feeling of our infirmities? Do we want help of any kind? Who can help -us like our almighty Friend, the Possessor of unsearchable riches? Do -we want counsel or guidance? Who can give it like the blessed One who -is the very wisdom of God, and who is made of God unto us wisdom? Oh, -let us not wound His loving heart, and dishonor His glorious name by -turning away from Him. Let us jealously watch against the tendency so -natural to us to cherish human hopes, creature-confidences, and -earthly expectations. Let us abide hard by the Fountain, and we shall -never have to complain of the streams. In a word, let us seek to live -by faith, and thus glorify God in our day and generation. - -We shall now proceed with our chapter; and in so doing, we would call -the reader's attention to verse 2. It is certainly a very remarkable -parenthesis. "(There are eleven days' journey from Horeb, by the way -of Mount Seir, unto Kadesh-barnea.)" Eleven days! and yet it took them -forty years! How was this? Alas! we need not travel far for the -answer. It is only too like ourselves. How slowly we get over the -ground! What windings and turnings! How often we have to go back and -travel over the same ground again and again! We are slow travelers, -because we are slow learners. It may be we feel disposed to marvel how -Israel could have taken forty years to accomplish a journey of eleven -days; but we may, with much greater reason, marvel at ourselves. We, -like them, are kept back by our unbelief and slowness of heart; but -there is far less excuse for us than for them, inasmuch as our -privileges are so very much higher. - -Some of us have much reason to be ashamed of the time we spend over -our lessons. The words of the blessed apostle do but too forcibly -apply to us--"For when for the time ye ought to be teachers, ye have -need that one teach you again which be the first principles of the -oracles of God; and are become such as have need of milk, and not of -strong meat." Our God is a faithful and wise as well as a gracious and -patient Teacher. He will not permit us to pass cursorily over our -lessons. Sometimes, perhaps, we think we have mastered a lesson, and -we attempt to move on to another; but our wise Teacher knows better, -and He sees the need of deeper ploughing. He will not have us mere -theorists or smatterers: He will keep us, if need be, year after year -at our scales until we learn to sing. - -Now, while it is very humbling to us to be so slow in learning, it is -very gracious of Him to take such pains with us, in order to make us -sure. We have to bless Him for His mode of teaching as for all -beside--for the wonderful patience with which He sits down with us -over the same lesson again and again, in order that we may learn it -thoroughly.[3] - - [3] The journey of Israel from Horeb to Kadesh-barnea illustrates but - too forcibly the history of many souls in the matter of finding peace. - Many of the Lord's beloved people go on for years, doubting and - fearing, never knowing the blessedness of the liberty wherewith Christ - makes His people free. It is most distressing, to any one who really - cares for souls, to see the sad condition in which some are kept all - their days, through legality, bad teaching, false manuals of devotion, - and such like. It is a rare thing now-a-days to find in christendom a - soul fully established in the peace of the gospel. It is considered a - good thing--a sign of humility--to be always doubting. Confidence is - looked upon as presumption. In short, things are turned completely - upside down. The gospel is not known: souls are under law instead of - under grace,--they are kept at a distance instead of being taught to - draw nigh. Much of the religion of the day is a deplorable mixture of - Christ and self, law and grace, faith and works. Souls are kept in a - perfect muddle all their days. - - Surely these things demand the grave consideration of all who occupy - the responsible place of teachers and preachers in the professing - church. There is a solemn day approaching, when all such will be - called to render an account of their ministry. - -"And it came to pass in the fortieth year, in the eleventh month, on -the first day of the month, that Moses spake unto the children of -Israel, according unto all that the Lord had given him in commandment -unto them." (Ver. 3.) These few words contain a volume of weighty -instruction for every servant of God--for all who are called to -minister in the Word and doctrine. Moses gave the people just what he -himself had received from God--nothing more, nothing less. He brought -them into direct contact with the living Word of Jehovah. This is the -grand principle of ministry at all times. Nothing else is of any real -value. The Word of God is the only thing that will stand. There is -divine power and authority in it. All mere human teaching, however -interesting--however attractive at the time, will pass away and leave -the soul without any foundation to rest upon. - -Hence it should be the earnest, jealous care of all who minister in -the assembly of God, to preach the Word in all its purity, in all its -simplicity; to give it to the people as they get it from God; to bring -them face to face with the veritable language of holy Scripture. Thus -will their ministry tell, with living power, on the hearts and -consciences of their hearers. It will link the soul with God Himself, -by means of the Word, and impart a depth and solidity which no human -teaching can ever produce. - -Look at the blessed apostle Paul. Hear him express himself on this -weighty subject.--"And I, brethren, when I came to you, came not with -excellency of speech or of wisdom, declaring unto you the testimony of -God. For I determined not to know any thing among you, save Jesus -Christ, and Him crucified. And I was with you in weakness, and in -fear, and in much trembling. And my speech and my preaching was not -with enticing words of man's wisdom, but in demonstration of the -Spirit and of power." What was the object of all this fear and -trembling? "That your faith should not stand in the wisdom of men, but -in the power of God." (1 Cor. ii. 1-5.) - -This true-hearted faithful servant of Christ sought only to bring the -souls of his hearers into direct personal contact with God Himself. He -sought not to link them with Paul. "Who then is Paul, and who is -Apollos, but ministers _by whom ye believed_?" All false ministry has -for its object the attaching of souls to itself. Thus the minister is -exalted, God is shut out, and the soul left without any divine -foundation to rest upon. True ministry, on the contrary, as seen in -Paul and Moses, has for its blessed object the attaching of the soul -to God. Thus the minister gets his true place--simply an instrument, -God is exalted, and the soul established on a sure foundation which -can never be moved. - -But let us hear a little more from our apostle on this most weighty -subject. "Moreover, brethren, I declare unto you the gospel which I -preached unto you, which also ye have received, and wherein ye stand; -by which also ye are saved, if ye keep in memory what I preached unto -you, unless ye have believed in vain. _For I delivered unto you first -of all that which I also received_"--nothing more, nothing less, -nothing different--"how that Christ died for our sins _according to -the Scriptures_; and that He was buried, and that He rose again the -third day _according to the Scriptures_." - -This is uncommonly fine. It demands the serious consideration of all -who would be true and effective ministers of Christ. The apostle was -careful to allow the pure stream to flow down from its living -source--the heart of God, into the souls of the Corinthians. He felt -that nothing else was of any value. If he had sought to link them on -to himself, he would have sadly dishonored his Master, done them a -grievous wrong, and he himself would most assuredly suffer loss in the -day of Christ. - -But no; Paul knew better. He would not, for worlds, lead any to build -upon himself. Hear what he says to his much-loved Thessalonians.--"For -this cause also thank we God without ceasing, because, when _ye -received the Word of God_ which ye heard of us, ye received it _not as -the word of men_, but _as it is in truth, the Word of God_, which -effectually worketh also in you that believe." (1 Thess. ii. 13.) - -We feel solemnly responsible to commend this grave and important point -to the serious consideration of the Church of God. If all the -professed ministers of Christ were to follow the example of Moses and -Paul, in reference to the matter now before us, we should witness a -very different condition of things in the professing church. But the -plain and serious fact is, that the Church of God, like Israel of old, -has wholly departed from the authority of His Word. Go where you will, -and you find things done and taught which have no foundation in -Scripture. Things are not only tolerated but sanctioned and stoutly -defended which are in direct opposition to the mind of Christ. If you -ask for the divine authority for this, that, and the other institution -or practice, you will be told that Christ has not given us directions -as to matters of church government; that in all questions of -ecclesiastical polity, clerical orders, and liturgical services, He -has left us free to act according to our consciences, judgment, or -religious feelings; that it is simply absurd to demand a "Thus saith -the Lord" for all the details connected with our religious -institutions: there is a broad margin left to be filled up according -to our national customs and our peculiar habits of thought. It is -considered that professing Christians are left perfectly free to form -themselves into so-called churches, to choose their own form of -government, to make their own arrangements, and to appoint their own -office-bearers. - -Now the question which the Christian reader has to consider is, "Are -these things so?" Can it be that our Lord Christ has left His Church -without guidance as to matters so interesting and momentous? Can it be -possible that the Church of God is worse off, in the matter of -instruction and authority, than Israel? In our studies on the books of -Exodus, Leviticus, and Numbers, we have seen (for who could help -seeing?) the marvelous pains which Jehovah took to instruct His people -as to the most minute particulars connected with their public worship -and private life. As to the tabernacle, the temple, the priesthood, -the ritual, the various feasts and sacrifices, the periodical -solemnities, the months, the days, the very hours, all was ordered and -settled with divine precision. Nothing was left to mere human -arrangement. Man's wisdom, his judgment, his reason, his conscience, -had nothing whatever to do in the matter. Had it been left to man, how -should we ever have had that admirable, profound, and far-reaching -typical system which the inspired pen of Moses has set before us? If -Israel had been allowed to do what (as some would fain persuade us) -the Church is allowed, what confusion, what strife, what division, -what endless sects and parties, would have been the inevitable result! - -But it was not so. The Word of God settled every thing. "As the Lord -commanded Moses." This grand and influential sentence was appended to -every thing that Israel had to do, and to every thing they were not to -do. Their national institutions and their domestic habits--their -public and their private life, all came under the commanding authority -of "Thus saith the Lord." There was no occasion for any member of the -congregation to say, I cannot see this, or, I cannot go with that, or, -I cannot agree with the other. Such language could only be regarded as -the fruit of self-will. He might just as well say, I cannot agree with -Jehovah. And why? Simply because the Word of God had spoken as to -every thing, and that, too, with a clearness and simplicity which left -no room whatever for human discussion. Throughout the whole of the -Mosaic economy there was not the breadth of a hair of margin left in -which to insert the opinion or the judgment of man. It pertained not -to man to add the weight of a feather to that vast system of types and -shadows which had been planned by the divine mind, and set forth in -language so plain and pointed, that all Israel had to do was to -_obey_--not to argue, not to reason, not to discuss, but to obey. - -Alas! alas! they failed, as we know. They did their own will; they -took their own way; they did "every man that which was right in his -own eyes." They departed from the Word of God, and followed the -imaginations and devices of their own evil heart, and brought upon -themselves the wrath and indignation of offended Deity, under which -they suffer till this day, and shall yet suffer unexampled -tribulation. - -But all this leaves untouched the point on which we are just now -dwelling. Israel had the oracles of God, and these oracles were -divinely sufficient for their guidance in every thing. There was no -room left for the commandments and doctrines of men. The Word of the -Lord provided for every possible exigence, and that Word was so plain -as to render human comment needless. - -Is the Church of God worse off, as regards guidance and authority, -than Israel of old? Are Christians left to think and arrange for -themselves in the worship and service of God? Are there any questions -left open for human discussion? Is the Word of God sufficient, or is -it not? Has it left any thing unprovided for? Let us hearken -diligently to the following powerful testimony: "All Scripture is -given by inspiration of God, and is profitable for doctrine, for -reproof, for correction, for instruction in righteousness; that the -man of God may be _perfect_ [+artios+] _throughly furnished -unto all good works_." (2 Tim. iii.) - -This is perfectly conclusive. Holy Scripture contains all that the man -of God can possibly require to make him perfect, to equip him -thoroughly for every thing that can be called a "good work." And if -this be true as to the man of God individually, it is equally true as -to the Church of God collectively. Scripture is all-sufficient--for -each, for all. Thank God that it is so! What a signal mercy to have a -divine guide-book! Were it not so, what should we do? whither should -we turn? what would become of us? If we were left to human tradition -and human arrangement in the things of God, what hopeless confusion! -what clashing of opinions! what conflicting judgments! And all this of -necessity, inasmuch as one man would have quite as good a right as -another to put forth his opinion and to suggest his plan. - -We shall perhaps be told that, notwithstanding our possession of the -holy Scripture, we have, nevertheless, sects, parties, creeds, and -schools of thought almost innumerable. But why is this? Simply because -we refuse to submit our whole moral being to the authority of holy -Scripture. This is the real secret of the matter--the true source of -all those sects and parties which are the shame and sorrow of the -Church of God. - -It is vain for men to tell us that these things are good in -themselves--that they are the legitimate fruit of that free exercise -of thought and private judgment which form the very boast and glory of -Protestant Christianity. We do not and cannot believe for a moment -that such a plea will stand before the judgment-seat of Christ. We -believe, on the contrary, that this very boasted freedom of thought -and independence of judgment are in direct opposition to that spirit -of profound and reverent obedience which is due to our adorable Lord -and Master. What right has a servant to exercise his private judgment -in the face of his master's plainly expressed will? None whatever. The -duty of a servant is simply to obey--not to reason or to question, but -to do what he is told. He fails, as a servant, just in so far as he -exercises his own private judgment. The most lovely moral trait in a -servant's character is implicit, unquestioning, and unqualified -obedience. The one grand business of a servant is to do his master's -will. - -All this will be fully admitted in human affairs; but in the things of -God, men think themselves entitled to exercise their private judgment. -It is a fatal mistake. God has given us His Word; and that Word is so -plain, that wayfaring men, though fools, need not err therein. Hence, -therefore, if we were all guided by that Word,--if we were all to bow -down in a spirit of unquestioning obedience to its divine authority, -there could not be conflicting opinions and opposing sects. It is -quite impossible that the voice of holy Scripture can teach opposing -doctrines. It cannot possibly teach one man Episcopacy; another, -Presbyterianism; and another, Independency. It cannot possibly furnish -a foundation for opposing schools of thought. It would be a positive -insult offered to the divine volume to attempt to attribute to it all -the sad confusion of the professing church. Every pious mind must -recoil, with just horror, from such an impious thought. Scripture -cannot contradict itself; and therefore if two men or ten thousand men -are exclusively taught by Scripture, they will think alike. - -Hear what the blessed apostle says to the church at Corinth--says to -us, "Now I beseech you, brethren, _by the name of our Lord Jesus -Christ_" (mark the mighty moral force of this appeal) "that ye all -_speak the same thing_, and that there be no divisions among you; but -that ye be perfectly joined together in _the same mind_, and in _the -same judgment_." - -Now the question is, how was this most blessed result to be reached? -Was it by each one exercising the right of private judgment? Alas! it -was this very thing that gave birth to all the division and contention -in the assembly at Corinth, and drew forth the sharp rebuke of the -Holy Ghost. Those poor Corinthians thought they had a right to think -and judge and choose for themselves, and what was the result? "It hath -been declared unto me of you, my brethren, by them which are of the -house of Chloe, that there are contentions among you. Now this I say, -that _every one of you saith_, I am of Paul; and I of Apollos; and I -of Cephas; and I of Christ. Is Christ divided?" - -Here we have private judgment and its sad fruit--its necessary fruit. -One man has quite as good a right to think for himself as another; and -no man has any right whatsoever to force his opinion upon his fellow. -Where, then, lies the remedy? In flinging to the winds our private -judgments, and reverently submitting ourselves to the supreme and -absolute authority of holy Scripture. If it be not thus, how could -the apostle beseech the Corinthians to "speak the same thing, and to -be perfectly joined together in the same mind, and in the same -judgment"? Who was to prescribe the "thing" that all were to "speak"? -In whose "mind" or whose "judgment" were all to be "perfectly joined -together"? Had any one member of the assembly, however gifted or -intelligent, the slightest shadow of a right to set forth what his -brethren were to speak, to think, or to judge? Most certainly not. -There was one absolute, because divine, authority to which all were -bound, or rather privileged, to submit themselves. Human opinions, -man's private judgment, his conscience, his reason--all these things -must go for what they are worth; and most assuredly they are perfectly -worthless as authority. The Word of God is the _only_ authority; and -if we are all governed by that, we shall "all speak the same thing," -and "there will be no divisions among us;" but we shall "be perfectly -joined together in the same mind, and in the same judgment." - -Lovely condition! But, alas! it is not the present condition of the -Church of God; and therefore it is perfectly evident that we are not -all governed by the one supreme, absolute, and all-sufficient -authority--the voice of holy Scripture--that most blessed voice that -can never utter one discordant note--a voice ever divinely harmonious -to the circumcised ear. - -Here lies the root of the whole matter. The Church has departed from -the authority of Christ, as set forth in His Word. Until this is -seen, it is only lost time to discuss the claims of conflicting -systems, ecclesiastical or theological. If a man does not see that it -is his sacred duty to test every ecclesiastical system, every -liturgical service, and every theological creed by the Word of God, -discussion is perfectly useless. If it be allowable to settle things -according to expediency--according to man's judgment, his conscience, -or his reason, then verily we may as well at once give up the case as -hopeless. If we have no divinely settled authority--no perfect -standard--no infallible guide, we cannot see how it is possible for -any one to possess the certainty that he is treading in the true path. -If indeed it be true that we are left to choose for ourselves, amid -the almost countless paths which lie around us, then farewell to all -certainty--farewell to peace of mind and rest of heart--farewell to -all holy stability of purpose and fixedness of aim. If we cannot say -of the ground we occupy, of the path we pursue, and of the work in -which we are engaged, "This is the thing which the Lord hath -commanded," we may rest assured we are in a wrong position, and the -sooner we abandon it the better. - -Thank God, there is no necessity whatever for His child or His servant -to continue for one hour in connection with what is wrong. "Let every -one that nameth the name of Christ depart from iniquity." But how are -we to know what is iniquity? By the Word of God. Whatever is contrary -to Scripture, whether in morals or in doctrines, is iniquity, and I -must depart from it, cost what it may. It is an individual -matter.--"_Let every one._"--"_He_ that hath ears."--"_He_ that -overcometh."--"If _any_ man hear My voice." - -Here is the point. Let us mark it well. It is _Christ's_ voice. It is -not the voice of this good man or that good man; it is not the voice -of the church, the voice of the fathers, the voice of general -councils, but the voice of our own beloved Lord and Master. It is the -individual conscience in direct, living contact with the voice of -Christ--the living, eternal Word of God--the holy Scriptures. Were it -merely a question of human conscience or judgment or authority, we are -at once plunged in hopeless uncertainty, inasmuch as what one man -might judge to be iniquity, another might consider to be perfectly -right. There must be some fixed standard to go by--some supreme -authority from which there can be no appeal; and, blessed be God, -there is. God has spoken; He has given us His Word; and it is at once -our bounden duty, our high privilege, our moral security, our true -enjoyment, to obey that Word. - -Not man's interpretation of the Word, but the Word itself. This is -all-important. We must have nothing--absolutely nothing between the -human conscience and divine revelation. Men talk to us about the -authority of the church. Where are we to find it? Suppose a really -anxious, earnest, honest soul, longing to know the true way. He is -told to listen to the voice of the church. He asks, Which church? Is -it the Greek, Latin, Anglican, or Scotch church? Not two of them -agree. Nay, more; there are conflicting parties, contending sects, -opposing schools of thought, in one and the self-same body. Councils -have differed, fathers have disagreed, popes have anathematized one -another. In the Anglican Establishment, we have high-church, -low-church, and broad-church, each differing from the rest. In the -Scotch or Presbyterian church, we have the Established church, the -United Presbyterian, and the Free church. And then if the anxious -inquirer turns away in hopeless perplexity from those great bodies, in -order to seek guidance amid the ranks of Protestant dissenters, is he -likely to fare any better? - -Ah! reader, it is perfectly hopeless. The whole professing church has -revolted from the authority of Christ, and cannot possibly be a guide -or an authority for any one. In the second and third chapters of the -book of Revelation, the church is seen under judgment, and the appeal, -seven times repeated, is, "He that hath an ear, let him hear"--what? -The voice of the church? Impossible! The Lord could never direct us to -hear the voice of that which is itself under judgment. Hear what, -then? "Let him hear what the Spirit saith unto the churches." - -And where is this voice to be heard? _Only_ in the holy Scriptures, -given of God, in His infinite goodness, to guide our souls in the way -of peace and truth, notwithstanding the hopeless ruin of the church, -and the thick darkness and wild confusion of baptized christendom. It -lies not within the compass of human language to set forth the value -and importance of having a divine and therefore an infallible and -all-sufficient guide and authority for our individual path. - -But be it remembered, we are solemnly responsible to bow to that -authority, and follow that guide. It is utterly vain, indeed morally -dangerous, to profess to have a divine guide and authority unless we -are thoroughly subject thereto. This it was that characterized the -Jews in the days of our Lord. They had the Scriptures, but they did -not obey them. And one of the saddest features in the present -condition of christendom is its boasted possession of the Bible, while -the authority of that Bible is boldly set aside. - -We deeply feel the solemnity of this, and would earnestly press it -upon the conscience of the Christian reader. The Word of God is -virtually ignored amongst us. Things are practiced and sanctioned, on -all hands, which not only have no foundation in Scripture, but are -diametrically opposed to it. We are not exclusively taught and -absolutely governed by Scripture. - -All this is most serious, and demands the attention of all the Lord's -people in every place. We feel compelled to raise a warning note in -the ears of all Christians in reference to this most weighty subject. -Indeed, it is the sense of its gravity and vast moral importance that -has led us to enter upon the service of writing these "Notes on the -book of Deuteronomy." It is our earnest prayer that the Holy Ghost -may use these pages to recall the hearts of the Lord's dear people to -their true and proper place--even the place of reverent allegiance to -His blessed Word. We feel persuaded that what will characterize all -those who will walk devotedly in the closing hours of the Church's -earthly history will be profound reverence for the Word of God, and -genuine attachment to the Person of our Lord and Saviour Jesus Christ. -The two things are inseparably bound together by a sacred and -imperishable link. - - * * * * * - -"The Lord our God spake unto us in Horeb, saying, 'Ye have dwelt long -enough in this mount: turn you, and take your journey, and go to the -mount of the Amorites, and unto all the places nigh thereunto, in the -plain, in the hills, and in the vale, and in the south, and by the -sea-side, to the land of the Canaanites, and unto Lebanon, unto the -great river, the river Euphrates.'" (Ver. 6, 7.) - -We shall find, throughout the whole of the book of Deuteronomy, the -Lord dealing much more directly and simply with the people than in any -of the three preceding books; so far is it from being true that -Deuteronomy is a mere repetition of what has passed before us in -previous sections. For instance, in the passage just quoted there is -no mention of the movement of the cloud--no reference to the sound of -the trumpet. "The Lord our God spake unto us." We know, from the book -of Numbers, that the movements of the camp were governed by the -movements of the cloud, as communicated by the sound of the trumpet. -But neither the trumpet nor the cloud is alluded to in this book. It -is much more simple and familiar. "The Lord our God spake unto us in -Horeb, saying, 'Ye have dwelt long enough in this mount.'" - -This is very beautiful. It reminds us somewhat of the lovely -simplicity of patriarchal times, when the Lord spake unto the fathers -as a man speaketh to his friend. It was not by the sound of a trumpet, -or by the movement of a cloud, that the Lord communicated His mind to -Abraham, Isaac, and Jacob. He was so very near to them that there was -no need, no room for an agency characterized by ceremony and distance. -He visited them, sat with them, partook of their hospitality, in all -the intimacy of personal friendship. - -Such is the lovely simplicity of the order of things in patriarchal -times; and this it is which imparts a peculiar charm to the narratives -of the book of Genesis. - -But in Exodus, Leviticus, and Numbers we have something quite -different. There, we have set before us a vast system of types and -shadows, rites, ordinances, and ceremonies, imposed on the people for -the time being, the import of which is unfolded to us in the epistle -to the Hebrews.--"The Holy Ghost this signifying, that the way into -the holiest of all was not yet made manifest, while as the first -tabernacle was yet standing; which was a figure for the time then -present, in which were offered both gifts and sacrifices, that could -not make him that did the service perfect, as pertaining to the -conscience; which stood only in meats and drinks, and divers washings, -and carnal ordinances, imposed on them until the time of reformation." -(Heb. ix. 8-10.) - -Under this system, the people were at a distance from God. It was not -with them as it had been with their fathers in the book of Genesis. -God was shut in from them, and they were shut out from Him. The -leading features of the Levitical ceremonial, so far as the people -were concerned, were bondage, darkness, distance; but on the other -hand, its types and shadows pointed forward to that one great -Sacrifice which is the foundation of all God's marvelous counsels and -purposes, and by which He can, in perfect righteousness, and according -to all the love of His heart, have a people near unto Himself, to the -praise of the glory of His grace, throughout the golden ages of -eternity. - -Now, it has been already remarked, we shall find in Deuteronomy -comparatively little of rites and ceremonies. The Lord is seen more in -direct communication with the people; and even the priests, in their -official capacity, come rarely before us; and if they are referred to, -it is very much more in a moral than in a ceremonial way. Of this we -shall have ample proof as we pass along; it is a marked feature of -this beautiful book. - -"The Lord our God spake unto us in Horeb, saying, 'Ye have dwelt long -enough in this mount: turn you, and take your journey, and go to the -mount of the Amorites.'" What a rare privilege for any people to have -the Lord so near to them, and so interested in all their movements and -in all their concerns, great and small! He knew how long they ought to -remain in any one place, and whither they should next bend their -steps. They had no need to harass themselves about their journeyings, -or about any thing else. They were under the eye and in the hands of -One whose wisdom was unerring, whose power was omnipotent, whose -resources were inexhaustible, whose love was infinite, who had charged -Himself with the care of them, who knew all their need, and was -prepared to meet it, according to all the love of His heart and the -strength of His holy arm. - -What, then, we may ask, remained for them to do? What was their plain -and simple duty? Just to obey. It was their high and holy privilege to -rest in the love and obey the commandments of Jehovah, their covenant -God. Here lay the blessed secret of their peace, their happiness, and -their moral security. They had no need whatever to trouble themselves -about their movements, no need of planning or arranging. Their -journeyings were all ordered for them by One who knew every step of -the way from Horeb to Kadesh-barnea, and they had just to live by the -day, in happy dependence upon Him. - -Happy position! Privileged path! Blessed portion! But it demanded a -broken will, an obedient mind, a subject heart. If when Jehovah had -said, "Ye have compassed this mountain long enough," they, on the -contrary, were to form the plan of compassing it a little longer, they -would have had to compass it without Him. His companionship, His -counsel, and His aid could only be counted upon in the path of -obedience. - -Thus it was with Israel in their desert wanderings, and thus it is -with us. It is our most precious privilege to leave all our matters in -the hands, not merely of a covenant God, but of a loving Father. He -arranges our movements for us; He fixes the bounds of our habitation; -He tells us how long to stay in a place, and where to go next. He has -charged Himself with all our concerns, all our movements, all our -wants. His gracious word to us is, "Be careful for nothing; but in -every thing by prayer and supplication with thanksgiving let your -requests be made known unto God." And what then? "The peace of God, -which passeth all understanding, shall keep your hearts and minds -through Christ Jesus." - -But it may be the reader feels disposed to ask, How does God guide His -people now? We cannot expect to hear His voice telling us when to move -or where to go. To this we reply, at once, It cannot surely be that -the members of the Church of God--the body of Christ--are worse off in -the matter of divine guidance than Israel in the wilderness. Cannot -God guide His children--cannot Christ guide His servants--in all their -movements and in all their service? Who would think, for a moment, of -calling in question a truth so plain and so precious? True, we do not -expect to hear a voice, or see the movement of a cloud; but we have -what is very much better, very much higher, very much more intimate. -We may rest assured our God has made ample provision for us in this, -as in all beside, according to all the love of His heart. - -Now, there are three ways in which we are guided: we are guided by the -Word, we are guided by the Holy Ghost, and we are guided by the -instincts of the divine nature; and we have to bear in mind that the -instincts of the divine nature, the leadings of the Holy Ghost, and -the teaching of holy Scripture will always harmonize. This is of the -utmost importance to keep before us. A person might fancy himself to -be led by the instincts of the divine nature, or by the Holy Spirit, -to pursue a certain line of action involving consequences at issue -with the Word of God. Thus his mistake would be made apparent. It is a -very serious thing for any one to act on mere impulse or impression. -By so doing, he may fall into a snare of the devil, and do very -serious damage to the cause of Christ. We must calmly weigh our -impressions in the balances of the sanctuary, and faithfully test them -by the standard of the divine Word. In this way we shall be preserved -from error and delusion. It is a most dangerous thing to trust -impressions or act on impulse. We have seen the most disastrous -consequences produced by so doing. Facts _may be_ reliable. Divine -authority is absolutely infallible. Our own impressions may prove as -delusive as a will-o'-the-wisp, or a mirage of the desert: human -feelings are most untrustworthy. We must ever submit them to the most -severe scrutiny, lest they betray us into some fatally false line of -action. We can trust Scripture without a shadow of misgiving; and we -shall find, without exception, that the man who is led by the Holy -Ghost, or guided by the instincts of the divine nature, will never act -in opposition to the Word of God. This is what we may call an axiom in -the divine life--an established rule in practical Christianity. Would -that it had been more attended to in all ages of the Church's history! -Would that it were more pondered in our own day! - -But there is another point in this question of divine guidance which -demands our serious attention. We not unfrequently hear people speak -of "the finger of divine Providence" as something to be relied upon -for guidance. This may be only another mode of expressing the idea of -being guided by circumstances, which, we do not hesitate to say, is -very far indeed from being the proper kind of guidance for a -Christian. - -No doubt, our Lord may and does, at times, intimate His mind and -indicate our path by His providence; but we must be sufficiently near -to Him to be able to interpret the providence aright, else we may find -that what is called "an opening of Providence" may actually prove an -opening by which we slip off the holy path of obedience. Surrounding -circumstances, just like our inward impressions, must be weighed in -the presence of God, and judged by the light of His Word, else they -may lead us into the most terrible mistakes. Jonah might have -considered it a remarkable providence to find a ship going to -Tarshish; but had he been in communion with God, he would not have -needed a ship. In short, the Word of God is the one grand test and -perfect touchstone for every thing--for outward circumstances and -inward impressions--for feelings, imaginations, and tendencies--all -must be placed under the searching light of holy Scripture and there -calmly and seriously judged. This is the true path of safety, peace, -and blessedness for every child of God. - -It may, however, be said, in reply to all this, that we cannot expect -to find a text of Scripture to guide us in the matter of our -movements, or in the thousand little details of daily life. Perhaps -not; but there are certain great principles laid down in Scripture, -which, if properly applied, will afford divine guidance even where we -might not be able to find a particular text. And not only so, but we -have the fullest assurance that our God can and does guide His -children in all things. "The steps of a good man are ordered of the -Lord."--"The meek will He guide in judgment; and the meek will He -teach His way."--"I will guide thee with Mine eye." He can signify His -mind to us as to this or that particular act or movement. If not, -where are we? How are we to get on? How are we to regulate our -movements? Are we to be drifted hither and thither by the tide of -circumstances? Are we left to blind chance, or to the mere impulse of -our own will? - -Thank God, it is not so. He can, in His own perfect way, give us the -certainty of His mind in any given case; and without that certainty we -should never move. Our Lord Christ (all homage to His peerless name!) -can intimate His mind to His servant as to where He would have him to -go and what He would have him to do; and no true servant will ever -think of moving or acting without such intimation. We should never act -or move in uncertainty. If we are not sure, let us be quiet and wait. -Very often it happens that we harass and fret ourselves about -movements that God would not have us make at all. A person once said -to a friend, "I am quite at a loss to know which way to turn." "Then, -don't turn at all," was the friend's wise reply. - -But here an all-important moral point comes in, and that is, our whole -condition of soul. This, we may rest assured, has very much to do with -the matter of guidance. It is "the meek He will guide in judgment, and -teach His way." We must never forget this. If only we are humble and -self-distrusting--if we wait on our God, in simplicity of heart, -uprightness of mind, and honesty of purpose, He will most assuredly -guide us. But it will never do to go and ask counsel of God in a -matter about which our mind is made up, or our will is at work. - -This is a fatal delusion. Look at the case of Jehoshaphat, in 1 Kings -xxii.--"It came to pass in the third year, that Jehoshaphat the king -of Judah came down to the king of Israel"--a sad mistake, to begin -with.--"And the king of Israel said unto his servants, 'Know ye that -Ramoth in Gilead is ours, and we be still, and take it not out of the -hand of the king of Syria?' And he said unto Jehoshaphat, 'Wilt thou -go with me to battle to Ramoth-gilead?' And Jehoshaphat said to the -king of Israel, 'I am as thou art, my people as thy people, my horses -as thy horses; and, (as we have it in 2 Chronicles xviii. 3,) we will -be with thee in the war.'" - -Here we see that his mind was made up before ever he thought of asking -counsel of God in the matter. He was in a false position and a wrong -atmosphere altogether. He had fallen into the snare of the enemy, -through lack of singleness of eye, and hence he was not in a fit state -to receive or profit by divine guidance. He was bent on his own will, -and the Lord left him to reap the fruits of it; and but for infinite -and sovereign mercy, he would have fallen by the sword of the Syrians, -and been borne a corpse from the battle-field. - -True, he did say to the king of Israel, "Inquire, I pray thee, at the -word of the Lord to-day." But where was the use of this, when he had -already pledged himself to a certain line of action? What folly for -any one to make up his mind and then go and ask for counsel! Had he -been in a right state of soul, he never would have sought counsel in -such a case at all; but his state of soul was bad, his position false, -and his purpose in direct opposition to the mind and will of God. -Hence, although he heard, from the lips of Jehovah's messenger, His -solemn judgment on the entire expedition, yet he took his own way, and -well-nigh lost his life in consequence. - -We see the same thing in the forty-second chapter of Jeremiah. The -people applied to the prophet to ask counsel as to their going down -into Egypt; but they had already made up their minds as to their -course--they were bent on their own will. Miserable condition! Had -they been meek and humble, they would not have needed to ask counsel -in the matter; but they said unto Jeremiah the prophet, "'Let, we -beseech thee, our supplication be accepted before thee, and pray for -us unto the Lord _thy_ God [Why not say, The Lord _our_ God?] even for -all this remnant; (for we are left but a few of many, as thine eyes do -behold us:) that the Lord _thy_ God may show us the way wherein we may -walk, and the thing that we may do.' Then Jeremiah the prophet said -unto them, 'I have heard you; behold, I will pray unto the Lord _your_ -God according to your words; and it shall come to pass, that -whatsoever thing the Lord shall answer you, I will declare it unto -you; I will keep nothing back from you.' Then they said to Jeremiah, -'The Lord be a true and faithful witness between us, if we do not even -according to all things for the which the Lord _thy_ God shall send -thee to us. Whether it be good, or whether it be evil [How could the -will of God be aught but good?], we will obey the voice of the Lord -our God, to whom we send thee; that it may be well with us, when we -obey the voice of the Lord our God.'" - -Now, all this seemed very pious and very promising; but mark the -sequel. When they found that the judgment and counsel of God did not -tally with their will, "then spake ... _all the proud men_, saving -unto Jeremiah, 'Thou speakest falsely: the Lord our God hath not sent -thee to say, Go not into Egypt to sojourn there.'" - -Here, the real state of the case comes clearly out. Pride and -self-will were at work; their vows and promises were false. "Ye -dissembled in your hearts," says Jeremiah, "when ye sent me unto the -Lord your God, saying, 'Pray for us unto the Lord our God; and -according unto all that the Lord our God shall say, so declare unto -us, and we will do it.'" It would have been all very well had the -divine response fallen in with their will in the matter; but inasmuch -as it ran counter, they rejected it altogether. - -How often is this the case! The Word of God does not suit man's -thoughts; it judges them, it stands in direct opposition to his will, -it interferes with his plans, and hence he rejects it. The human will -and human reason are ever in direct antagonism to the Word of God, and -the Christian must refuse both the one and the other if he really -desires to be divinely guided. An unbroken will and blind reason, if -we listen to them, can only lead us into darkness, misery, and -desolation. Jonah _would_ go to Tarshish, when he ought to have gone -to Nineveh; and the consequence was that he found himself "in the -belly of hell," with "the weeds wrapped about his head." Jehoshaphat -_would_ go to Ramoth-gilead, when he ought to have been at Jerusalem; -and the consequence was that he found himself surrounded by the swords -of the Syrians. The remnant, in the days of Jeremiah, _would_ go into -Egypt, when they ought to have remained at Jerusalem; and the -consequence was that they died by the sword, by the famine, and by the -pestilence in the land of Egypt, "whither they _desired_ to go and to -sojourn." - -Thus it must ever be. The path of self-will is sure to be a path of -darkness and misery; it cannot be otherwise: the path of obedience, on -the contrary, is a path of peace, a path of light, a path of blessing, -a path on which the beams of divine favor are ever poured in living -lustre. It may, to the human eye, seem narrow, rough, and lonely; but -the obedient soul finds it to be the path of life, peace, and moral -security. "The path of the just is as the shining light, that shineth -more and more unto the perfect day." Blessed path! May the writer and -the reader ever be found treading it, with a steady step and earnest -purpose. - -Before turning from this great practical subject of divine guidance -and human obedience, we must ask the reader to refer, for a few -moments, to a very beautiful passage in the eleventh chapter of Luke. -He will find it full of the most valuable instruction. - -"The light of the body is the eye: therefore when thine eye is -single, thy whole body also is full of light; but when thine eye is -evil, thy body also is full of darkness. Take heed, therefore, that -the light which is in thee be not darkness. If thy whole body -therefore be full of light, having no part dark, the whole shall be -full of light, as when the bright shining of a candle doth give thee -light." (Ver. 34-36.) - -Nothing can exceed the moral force and beauty of this passage. First -of all, we have the "single eye." This is essential to the enjoyment -of divine guidance. It indicates a broken will--a heart honestly fixed -upon doing the will of God. There is no under-current, no mixed -motive, no personal end in view. There is the one simple desire and -earnest purpose to do the will of God, whatever that will may be. - -Now, when the soul is in this attitude, divine light comes streaming -in and fills the whole body. Hence it follows that if the body is not -full of light, the eye is not single; there is some mixed motive; -self-will or self-interest is at work; we are not upright before God. -In this case, any light which we profess to have is darkness; and -there is no darkness so gross or so terrible as that judicial darkness -which settles down upon the heart governed by self-will while -professing to have light from God. This will be seen in all its -horrors by and by in christendom, when "that Wicked shall be revealed, -whom the Lord shall consume with the spirit of His mouth, and shall -destroy with the brightness of His coming; even him, whose coming is -after the working of Satan with all power and signs and lying wonders, -and with all deceivableness of unrighteousness in them that perish; -because _they received not the love of the truth_, that they might be -saved. And _for this cause_ God shall send them strong delusion, that -they should believe a lie; that they all might be damned who believed -not the truth, but _had pleasure in unrighteousness_." (2 Thess. ii. -8-12.) - -How awful is this! How solemnly it speaks to the whole professing -church! How solemnly it addresses the conscience of both the writer -and the reader of these lines! Light not acted upon becomes -darkness.--"If the light which is in thee be darkness, how great is -that darkness!" But on the other hand, a little light honestly acted -upon is sure to increase; for "to him that hath shall more be given," -and "the path of the just is as the shining light, that shineth more -and more unto the perfect day." - -This moral progress is beautifully and forcibly set forth in Luke xi. -36.--"If thy whole body therefore be full of light, having _no part -dark_"--no chamber kept closed against the heavenly rays--no dishonest -reserve--the whole moral being laid open, in genuine simplicity, to -the action of divine light; then "the whole shall be full of light, as -when the bright shining of a candle doth give thee light." In a word, -the obedient soul has not only light for his own path, but the light -shines out, so that others see it, like the bright shining of a -candle. "Let your light so shine before men, that they may see your -good works, and glorify your Father which is in heaven." - -We have a very vivid contrast to all this in the thirteenth chapter of -Jeremiah.--"Give glory to the Lord your God, _before He cause -darkness_, and before your feet stumble upon the dark mountains, and -while ye look for light, He turn it into the shadow of death, and make -it gross darkness." The way to give glory to the Lord our God is to -obey His Word. The path of duty is a bright and blessed path; and the -one who, through grace, treads that path will never stumble on the -dark mountains. The truly humble, the lowly, the self-distrusting, -will keep far away from those dark mountains, and walk in that blessed -path which is ever illuminated by the bright and cheering beams of -God's approving countenance. - -This is the path of the just, the path of heavenly wisdom, the path of -perfect peace. May we ever be found treading it, beloved reader; and -let us never, for one moment, forget that it is our high privilege to -be divinely guided in the most minute details of our daily life. Alas! -for the one who is not so guided. He will have many a stumble, many a -fall, many a sorrowful experience. If we are not guided by our -Father's eye, we shall be like the horse or the mule, which have no -understanding, whose mouth must be held in with bit and bridle,--like -the horse, impetuously rushing where he ought not, or the mule, -obstinately refusing to go where he ought. How sad for a Christian to -be like these! How blessed to move, from day to day, in the path -marked out for us by our Father's eye!--a path which the vulture's eye -hath not seen, or the lion's whelp trodden; the path of holy -obedience; the path in which the meek and lowly will ever be found, to -their deep joy, and the praise and glory of Him who has opened it for -them and given them grace to tread it. - - * * * * * - -In the remainder of our chapter, Moses rehearses in the ears of the -people, in language of touching simplicity, the facts connected with -the appointment of the judges, and the mission of the spies. The -appointment of the judges, Moses here attributes to his own -suggestion: the mission of the spies was the suggestion of the people. -That dear and most honored servant of God felt the burden of the -congregation too heavy for him; and assuredly it was very heavy; -though we know well that the grace of God was amply sufficient for the -demand, and, moreover, that that grace could act as well by one man as -by seventy. - -Still, we can well understand the difficulty felt by "the meekest man -in all the earth" in reference to the responsibility of so grave and -important a charge; and truly the language in which he states his -difficulty is affecting in the highest degree. We feel as though we -must quote it for the reader. - -"And I spake unto you at that time, saying, 'I am not able to bear you -myself alone [Surely not; what mere mortal could? But God was there -to be counted upon for exigence of every hour.]: the Lord your God -hath multiplied you, and, behold, ye are this day as the stars of -heaven for multitude.' (The Lord God of your fathers make you a -thousand times so many more as ye are, and bless you, as He hath -promised you.)" Lovely parenthesis! Exquisite breathing of a large and -lowly heart! "How can I myself alone bear your cumbrance, and your -burden, and _your strife_?" - -Alas! here lay the secret of much of the "cumbrance" and the "burden." -They could not agree among themselves,--there were controversies, -contentions, and questions; and who was sufficient for these things? -what human shoulder could sustain such a burden? How different it -might have been with them! Had they walked lovingly together, there -would have been no cases to decide, and therefore no need of judges to -decide them. If each member of the congregation had sought the -prosperity, the interest, and the happiness of his brethren, there -would have been no "strife," no "cumbrance," no "burden." If each had -done all that in him lay to promote the common good, how lovely would -have been the result! - -But, ah! it was not so with Israel in the desert; and, what is still -more humbling, it is not so in the Church of God, although our -privileges are so much higher. Hardly had the assembly been formed by -the presence of the Holy Ghost ere the accents of murmuring and -discontent were heard. And about what? About "neglect," whether -fancied or real. Whatever way it was, _self_ was at work. If the -neglect was merely imaginary, the Grecians were to blame; and if it -was real, the Hebrews were to blame. It generally happens, in such -cases, that there are faults on both sides; but the true way to avoid -all strife, contention, and murmuring is to put self in the dust and -earnestly seek the good of others. Had this excellent way been -understood and adopted, from the outset, what a different task the -ecclesiastical historian would have had to perform! But, alas! it has -not been adopted; and hence the history of the professing church, from -the very beginning, has been a deplorable and humiliating record of -controversy, division, and strife. In the very presence of the Lord -Himself, whose whole life was one of complete self-surrender, the -apostles disputed about who should be greatest. Such a dispute could -never have arisen had each known the exquisite secret of putting self -in the dust and seeking the good of others. No one who knows aught of -the true moral elevation of self-emptiness could possibly seek a good -or a great place for himself. Nearness to Christ so satisfies the -lowly heart, that honors, distinctions, and rewards are little -accounted of; but where self is at work, there you will have envy and -jealousy, strife and contention, confusion and every evil work. - -Witness the scene between the two sons of Zebedee and their ten -brethren, in the tenth chapter of Mark. What was at the bottom of it? -Self. The two were thinking of a good place for themselves in the -kingdom, and the ten were angry with the two for thinking of any such -thing. Had each set self aside, and sought the good of others, such a -scene would never have been enacted,--the two would not have been -thinking about themselves, and hence there would have been no ground -for the "indignation" of the ten. - -But it is needless to multiply examples. Every age of the church's -history illustrates and proves the truth of our statement that self -and its odious workings are the producing cause of strife, contention, -and division, always. Turn where you will--from the days of the -apostles down to the days in which our lot is cast, and you will find -unmortified self to be the fruitful source of strife and schism; and -on the other hand, you will find that to sink self and its interests -is the true secret of peace, harmony, and brotherly love. If only we -learn to set self aside, and seek earnestly the glory of Christ and -the prosperity of His beloved people, we shall not have many "cases" -to settle. - -We must now return to our chapter. - -"How can I myself alone bear your cumbrance, and your burden, and your -strife? Take you wise men, and understanding, and known among your -tribes, and I will make them rulers over you. And ye answered me, and -said, 'The thing which thou hast spoken is good for us to do.' So I -took the chief of your tribes, _wise_ men, and _known_"--men fitted of -God, and possessing, because entitled to, the confidence of the -congregation--"and made them heads over you, captains over thousands, -and captains over hundreds, and captains over fifties, and captains -over tens, and officers among your tribes." - -Admirable arrangement! If indeed it had to be made, nothing could be -better adapted to the maintenance of order than the graduated scale of -authority, varying from the captain of ten to the captain of a -thousand; the lawgiver himself at the head of all, and he in immediate -communication with the Lord God of Israel. - -We have no allusion here to the fact recorded in Exodus xviii, namely, -that the appointment of those rulers was at the suggestion of Jethro, -Moses' father-in-law; neither have we any reference to the scene in -Numbers xi. We call the reader's attention to this as one of the many -proofs which lie scattered along the pages of Deuteronomy that it is -very far indeed from being a mere repetition of the preceding sections -of the Pentateuch. In short, this delightful book has a marked -character of its own, and the mode in which facts are presented is in -perfect keeping with that character. It is very evident that the -object of the venerable lawgiver, or rather of the Holy Ghost in him, -was to bring every thing to bear, in a moral way, upon the hearts of -the people, in order to produce that one grand result which is the -special object of the book from beginning to end, namely, a loving -obedience to all the statutes and judgments of the Lord their God. - -We must bear this in mind if we would study aright the book which lies -open before us. Infidels, skeptics, and rationalists may impiously -suggest to us the thought of discrepancies in the various records -given in the different books; but the pious reader will reject, with a -holy indignation, every such suggestion, knowing that it emanates -directly from the father of lies, the determined and persistent enemy -of the precious revelation of God. This, we feel persuaded, is the -true way in which to deal with all infidel assaults upon the Bible. -Argument is useless, inasmuch as infidels are not in a position to -understand or appreciate its force; they are profoundly ignorant of -the matter. Nor is it merely a question of profound ignorance, but of -determined hostility; so that, in every way, the judgment of all -infidel writers on the subject of divine inspiration is utterly -worthless and perfectly contemptible. We would pity and pray for the -men, while we thoroughly despise and indignantly reject their -opinions. The Word of God is entirely above and beyond them. It is as -perfect as its Author, and as imperishable as His throne; but its -moral glories, its living depths, and its infinite perfections are -only unfolded to faith and need. "I thank Thee, O Father, Lord of -heaven and earth, because Thou hast hid these things from the wise and -prudent, and hast revealed them unto babes." - -If we are only content to be as simple as a babe, we shall enjoy the -precious revelation of a Father's love, as given by His Spirit in the -holy Scriptures; but on the other hand, those who fancy themselves -wise and prudent--who build upon their learning, their philosophy, and -their reason--who think themselves competent to sit in judgment on the -Word of God, and hence on God Himself, are given over to judicial -darkness, blindness, and hardness of heart. Thus it comes to pass that -the most egregious folly and the most contemptible ignorance that man -can display will be found in the pages of those learned writers who -have dared to write against the Bible. "Where is the wise? where is -the scribe? where is the disputer of this world? hath not God made -foolish the wisdom of this world? For after that in the wisdom of God -the world by wisdom knew not God, it pleased God by the foolishness of -preaching to save them that believe." (1 Cor. i. 20, 21.) - -"If any man will be wise, let him become a fool." Here lies the grand -moral secret of the matter. Man must get to the end of his own wisdom, -as well as of his own righteousness. He must be brought to confess -himself a fool ere he can taste the sweetness of divine wisdom. It is -not within the range of the most gigantic human intellect, aided by -all the appliances of human learning and philosophy, to grasp the very -simplest elements of divine revelation; and therefore, when -unconverted men, whatever may be the force of their genius or the -extent of their learning, undertake to handle spiritual subjects, and -more especially the subject of the divine inspiration of holy -Scripture, they are sure to exhibit their profound ignorance, and -utter incompetency to deal with the question before them. Indeed, -whenever we look into an infidel book, we are struck with the -feebleness of their most forcible arguments; and not only so, but in -every instance in which they attempt to find a discrepancy in the -Bible, we see only divine wisdom, beauty, and perfectness. - -We have been led into the foregoing line of thought in connection with -the subject of the appointment of the elders, which is given to us in -each book according to the wisdom of the Holy Ghost, and in perfect -keeping with the scope and object of the book. We shall now proceed -with our quotation. - -"And I charged your judges at that time, saying, 'Hear the causes -between your brethren, and _judge righteously_ between every man and -his brother, and _the stranger_ that is with him. _Ye shall not -respect persons_ in judgment; but _ye shall hear the small as well as -the great_; _ye shall not be afraid of the face of man_; for the -judgment is God's; and the cause that is too hard for you, bring it -unto me, and I will hear it.'" - -What heavenly wisdom is here! what even-handed justice! what holy -impartiality! In every case of difference, all the facts on both sides -were to be fully heard and patiently weighed. The mind was not to be -warped by prejudice, predilection, or personal feeling of any kind. -The judgment was to be formed, not by impressions, but by -facts--clearly established, undeniable facts. Personal influence was -to have no weight whatever. The position and circumstances of either -party in the cause were not to be considered. The case must be -decided entirely upon its own merits. "Ye shall hear the small as well -as the great." The poor man was to have the same even-handed justice -meted out to him as the rich; the stranger as one born in the land. No -difference was to be allowed. - -How important is all this! how worthy of our attentive consideration! -how full of deep and valuable instruction for us all! True, we are not -all called to be judges or elders or leaders; but the great moral -principles laid down in the above quotation are of the very utmost -value to every one of us, inasmuch as cases are continually occurring -which call for their direct application. Wherever our lot may be cast, -whatever our line of life or sphere of action, we are liable, alas! to -meet with cases of difficulty and misunderstanding between our -brethren,--cases of wrong, whether real or imaginary; and hence it is -most needful to be divinely instructed as to how we ought to carry -ourselves in respect to such. - -Now, in all such cases, we cannot be too strongly impressed with the -necessity of having our judgment based on facts--all the facts on both -sides. We must not allow ourselves to be guided by our own -impressions, for we all know that mere impressions are most -untrustworthy. They may be correct, and they may be utterly false. -Nothing is more easily received and conveyed than a false impression, -and therefore any judgment based on mere impressions is worthless. We -must have solid, clearly established facts--facts established by two -or three witnesses, as Scripture so distinctly enforces. (Deut. xvii. -6; Matt. xviii. 16; 2 Cor. xiii. 1; 1 Tim. v. 19.) - -But further, we must never be guided in judgment by an _ex parte_ -statement. Every one is liable, even with the best intentions, to give -a color to his statement of a case. It is not that he would -intentionally make a false statement, or tell a deliberate lie; but -through inaccuracy of memory, or one cause or another, he may not -present the case as it really is. Some fact may be omitted, and that -one fact may so affect all the other facts as to alter their bearing -completely. "_Audi alteram partem_" ("Hear the other side") is a -wholesome motto. And not only hear the other side, but hear all the -facts on both sides, and thus you will be able to form a sound and -righteous judgment. We may set it down as a standing rule, that any -judgment formed without an accurate knowledge of all the facts is -perfectly worthless. "Hear the causes between your brethren, and judge -righteously between every man and his brother, and the stranger that -is with him." Seasonable, needed words, most surely, at all times, in -all places, and under all circumstances. May we apply our hearts to -them. - -And how important the admonition in verse 17! "Ye shall not respect -persons in judgment; but ye shall hear the small as well as the great; -ye shall not be afraid of the face of man." How these words discover -the poor human heart! How prone we are to respect persons--to be -swayed by personal influence--to attach importance to position and -wealth--to be afraid of the face of man! - -What is the divine antidote against all these evils? Just this: the -fear of God. If we set the Lord before us, at all times, it will -effectually deliver us from the pernicious influence of partiality, -prejudice, and the fear of men. It will lead us to wait humbly and -patiently on the Lord for guidance and counsel in all that may come -before us, and thus we shall be preserved from forming hasty and -one-sided judgments of men and things--that fruitful source of -mischief amongst the Lord's people in all ages. - - * * * * * - -We shall now dwell for a few moments on the very affecting manner in -which Moses brings before the congregation all the circumstances -connected with the mission of the spies, which, like the appointment -of the judges, is in perfect keeping with the scope and object of the -book. This is only what we might expect. There is not, there could not -be, a single sentence of useless repetition in the divine volume; -still less could there be a single flaw, a single discrepancy, a -single contradictory statement. The Word of God is absolutely -perfect--perfect as a whole, perfect in all its parts. We must firmly -hold and faithfully confess this in the face of this infidel age. - -We speak not of human translations of the Word of God, in which there -must be more or less of imperfection; though even here, we cannot but -be "filled with wonder, love, and praise" when we mark the way in -which our God so manifestly presided over our excellent English -translation, so that the poor man at the back of a mountain may be -assured of possessing, in his common English Bible, the revelation of -God to his soul. And most surely we are warranted in saying that this -is just what we might look for at the hands of our God. It is but -reasonable to infer that the One who inspired the writers of the Bible -would also watch over the translation of it; for inasmuch as He gave -it originally, in His grace, to those who could read Hebrew and Greek, -so would He not, in the same grace, give it in every language under -heaven? Blessed forever be His holy name, it is His gracious desire to -speak to every man in the very tongue in which he was born,--to tell -us the sweet tale of His grace--the glad tidings of salvation in the -very accents in which our mothers whispered into our infant ears those -words of love that went right home to our very hearts. (See Acts ii. -5-8.) - -Oh that men were more impressed and affected with the truth and power -of all this, and then we should not be troubled with so many foolish -and unlearned questions about the Bible. - -Let us now hearken to the account given by Moses of the mission of the -spies--its origin and its result. We shall find it full of most -weighty instruction, if only the ear be open to hear and the heart -duly prepared to ponder. - -"And I commanded you at that time all the things which ye should do." -The path of simple obedience was plainly set before them. They had -but to tread it with an obedient heart and firm step. They had not to -reason about consequences, or weigh the results; all these they had -just to leave in the hands of God, and move on with steady purpose in -the blessed path of obedience. - -"And when we departed from Horeb, we went through all that _great and -terrible wilderness_, which ye saw by the way of the mountain of the -Amorites, as the Lord our God commanded us; and we came to -Kadesh-barnea. And I said unto you, 'Ye are come unto the mountain of -the Amorites, which the Lord our God doth give unto us. Behold, the -Lord thy God hath set the land before thee: go up and possess it, as -the Lord God of thy fathers hath said unto thee; fear not, neither be -discouraged.'" - -Here was their warrant for entering upon immediate possession. The -Lord their God had given them the land and set it before them. It was -theirs by His free gift--the gift of His sovereign grace, in pursuance -of the covenant made with their fathers. It was His eternal purpose to -possess the land of Canaan through the seed of Abraham His friend. -This ought to have been enough to set their hearts perfectly at rest, -not only as to the character of the land, but also as to their -entrance upon it. There was no need of spies. Faith never wants to spy -what God has given. It argues that what He has given must be worth -having, and that He is able to put us in full possession of all that -His grace has bestowed. Israel might have concluded that the same -hand that had conducted them "through all that great and terrible -wilderness" could bring them in and plant them in their destined -inheritance. - -So Faith would have reasoned; for it always reasons from God down to -circumstances, never from circumstances up to God. "If God be for us, -who can be against us?" This is Faith's argument, grand in its -simplicity and simple in its moral grandeur. When God fills the whole -range of the soul's vision, difficulties are little accounted of. They -are either not seen, or, if seen, they are viewed as occasions for the -display of divine power. Faith exults in seeing God triumphing over -difficulties. - -But, alas! the people were not governed by faith on the occasion now -before us, and therefore they had recourse to spies. Of this Moses -reminds them, and that, too, in language at once most tender and -faithful.--"And ye came near unto me, _every one of you_, and said, -'We will send men before us, and they shall search us out the land, -and bring us word again, by what way we must go up, and into what -cities we shall come.'" - -Surely, they might well have trusted God for all this. The One who had -brought them up out of Egypt, made a way for them through the sea, -guided them through the trackless desert, was fully able to bring them -into the land. But no; they would send spies, simply because their -hearts had not simple confidence in the true, the living, the almighty -God. - -Here lay the moral root of the matter; and it is well that the reader -should thoroughly seize this point. True it is that, in the history -given in Numbers, the Lord told Moses to send the spies; but why? -Because of the moral condition of the people. And here we see the -characteristic difference and yet the lovely harmony of the two books. -Numbers gives us the public history, Deuteronomy the secret source of -the mission of the spies; and as it is in perfect keeping with Numbers -to give us the former, so it is in perfect keeping with Deuteronomy to -give us the latter. The one is the complement of the other. We could -not fully understand the subject had we only the history given in -Numbers. It is the touching commentary given in Deuteronomy which -completes the picture. How perfect is Scripture! All we need is the -eye anointed to see and the heart prepared to appreciate its moral -glories. - -It may be, however, that the reader still feels some difficulty in -reference to the question of the spies. He may feel disposed to ask -how it could be wrong to send them when the Lord told them to do so. -The answer is, The wrong was not in the act of sending them when they -were told, but in the wish to send them at all. The wish was the fruit -of unbelief, and the command to send them was because of that -unbelief. - -We may see something of the same in the matter of divorce in Matthew -xix.--"The Pharisees also came unto Him, tempting Him, and saying unto -Him, 'Is it lawful for a man to put away his wife for every cause?' -And He answered and said unto them, 'Have ye not read, that He which -made them at the beginning made them male and female, and said, For -this cause shall a man leave father and mother, and shall cleave to -his wife; and they twain shall be one flesh? Wherefore they are no -more twain, but one flesh. What therefore God hath joined together, -let not man put asunder.' They say unto Him, 'Why did Moses, then, -command to give a writing of divorcement, and to put her away? He -saith unto them, 'Moses _because of the hardness of your hearts_ -suffered you to put away your wives; but from the beginning it was not -so.'" - -It was not in keeping with God's original institution, or according to -His heart, that a man should put away his wife; but, in consequence of -the hardness of the human heart, divorce was permitted by the -lawgiver. Is there any difficulty in this? Surely not; unless the -heart is bent on making one. Neither is there any difficulty in the -matter of the spies. Israel ought not to have needed them: simple -faith would never have thought of them. But the Lord saw the real -condition of things and issued a command accordingly; just as, in -after ages, He saw the heart of the people bent on having a king, and -He commanded Samuel to give them one.--"And the Lord said unto Samuel, -'Hearken unto the voice of the people in all that they say unto thee; -for they have not rejected thee, but they have rejected Me, that I -should not reign over them. According to all the works which they have -done since the day that I brought them up out of Egypt even unto this -day, wherewith they have forsaken Me, and served other gods, so do -they also unto thee. Now therefore hearken unto their voice: _howbeit -yet protest solemnly_ unto them, and shew them the manner of the king -that shall reign over them.'" (1 Sam. viii. 7-9.) - -Thus we see that the mere granting of a desire is no proof whatever -that such desire is according to the mind of God. Israel ought not to -have asked for a king. Was not Jehovah sufficient? was not He their -King? could not He, as He had ever done, lead them forth to battle and -fight for them? Why seek an arm of flesh? why turn away from the -living, the true, the almighty God to lean on a poor fellow-worm? What -power was there in a king but that which God might see fit to bestow -upon him? None whatever. All the power, all the wisdom, all real good, -was in the Lord their God; and it was there for them--there at all -times, to meet their every need. They had but to lean upon His -almighty arm--to draw upon His exhaustless resources, to find all -their springs in Him. - -When they did get a king, according to their hearts' desire, what did -he do for them? "All the people followed him trembling." The more -closely we study the melancholy history of Saul's reign, the more we -see that he was, almost from the very outset, a positive hindrance -rather than a help. We have but to read his history, from first to -last, in order to see the truth of this. His whole reign was a -lamentable failure, aptly and forcibly set forth in two glowing -sentences of the prophet Hosea,--"I gave thee a king in Mine anger, -and took him away in My wrath." In a word, he was the answer to the -unbelief and self-will of the people, and therefore all their -brilliant hopes and expectations respecting him were most lamentably -disappointed. He failed to answer the mind of God, and, as a necessary -consequence, he failed to meet the people's need. He proved himself -wholly unworthy of the crown and sceptre, and his ignominious fall on -Mount Gilboa was in melancholy keeping with his whole career. - -Now, when we come to consider the mission of the spies, we find it -too, like the appointment of a king, ending in complete failure and -disappointment. It could not be otherwise, inasmuch as it was the -fruit of unbelief. True, God gave them spies, and Moses, with touching -grace, says, "The saying pleased me well; and I took twelve men of -you, one of a tribe,"--it was Grace coming down to the condition of -the people and consenting to a plan which was suited to that -condition; but this by no means proves that either the plan or the -condition was according to the mind of God. Blessed be His name, He -can meet us in our unbelief though He is grieved and dishonored by it. -He delights in a bold, artless faith; it is the only thing in all this -world that gives Him His proper place. Hence, when Moses said to the -people, "Behold, the Lord thy God hath set the land before thee: go up -and possess it, as the Lord God of thy fathers hath said unto thee; -fear not, neither be discouraged," what would have been the proper -response from them? Here we are: lead on, almighty Lord--lead on to -victory. Thou art enough. With Thee as our leader, we move on with -joyful confidence. Difficulties are nothing to Thee, and therefore -they are nothing to us. Thy word and Thy presence are all we want. In -these we find at once our authority and power. It matters not in the -least to us who or what may be before us: mighty giants, towering -walls, frowning bulwarks--what are they all in the presence of the -Lord God of Israel, but as withered leaves before the whirlwind? Lead -on, O Lord. - -This would have been the language of Faith; but, alas! it was not the -language of Israel on the occasion before us. God was not sufficient -for them. They were not prepared to go up, leaning on His arm alone: -they were not satisfied with His report of the land; they would send -spies. Any thing for the poor human heart but simple dependence upon -the one living and true God. The natural man cannot trust God, simply -because he does not know Him. "They that know Thy name will put their -trust in Thee." - -God must be known, in order to be trusted; and the more fully He is -trusted, the better He becomes known. There is nothing in all this -world so truly blessed as a life of simple faith; but it must be a -reality and not a mere profession. It is utterly vain to talk of -living by faith, while the heart is secretly resting on some -creature-prop. The true believer has to do exclusively with God. He -finds in Him all his resources. It is not that he undervalues the -instruments or the channels which God is pleased to use; quite the -reverse. He values them exceedingly; and cannot but value them, as the -means which God uses for his help and blessing; but he does not allow -them to displace God. The language of his heart is, "My soul, wait -thou only upon God; for my expectation is from Him. He _only_ is my -rock." - -There is peculiar force in the word "only." It searches the heart -thoroughly. To look to the creature, directly or indirectly, for the -supply of any need, is, in principle, to depart from the life of -faith; and, oh! it is miserable work, this looking, in any way, to -creature-streams. It is just as morally degrading as the life of faith -is morally elevating. And not only is it degrading, but disappointing. -Creature-props give way, and creature-streams run dry; but they that -trust in the Lord shall never be confounded, and never want any good -thing. Had Israel trusted the Lord instead of sending spies, they -would have had a very different tale to tell; but spies they would -send, and the whole affair proved a most humiliating failure. - -"And they turned, and went up into the mountain, and came unto the -valley of Eschol, and searched it out. And they took of the fruit of -the land in their hands, and brought it down unto us, and brought us -word again, and said, 'It is a good land which the Lord our God doth -give us.'" How could it possibly be otherwise when God was giving it? -Did they want spies to tell them that the gift of God was good? -Assuredly, they ought not. An artless faith would have argued thus: -Whatever God gives must be worthy of Himself; we want no spies to -assure us of this. But, ah! this artless faith is an uncommonly rare -gem in this world; and even those who possess it know but little of -its value or how to use it. It is one thing to talk of the life of -faith, and another thing altogether to live it,--the theory is one -thing, the living reality quite another. But let us never forget that -it is the privilege of every child of God to live by faith, and, -further, that the life of faith takes in every thing that the believer -can possibly need, from the starting-post to the goal of his earthly -career. We have already touched upon this important point; it cannot -be too earnestly or constantly insisted upon. - -With regard to the mission of the spies, the reader will note with -interest the way in which Moses refers to it. He confines himself to -that portion of their testimony which was according to truth; he says -nothing about the ten infidel spies. This is in perfect keeping with -the scope and object of the book. Every thing is brought to bear, in a -moral way, on the conscience of the congregation. He reminds them that -they themselves had proposed to send the spies; and yet, although the -spies had placed before them the fruit of the land, and borne -testimony to its goodness, they would not go up.--"Notwithstanding ye -would not go up, but rebelled against the commandment of the Lord your -God." There was no excuse whatever. It was evident that their hearts -were in a state of positive unbelief and rebellion, and the mission of -the spies, from first to last, only made this fully manifest. - -"And ye murmured in your tents, and said, 'Because the Lord hated -us'--a terrible lie on the very face of it!--'He hath brought us forth -out of the land of Egypt, to deliver us into the hand of the Amorites, -to destroy us.'" What a strange proof of hatred! How utterly absurd -are the arguments of unbelief! Surely, had He hated them, nothing was -easier than to leave them to die amid the brick-kilns of Egypt, -beneath the cruel lash of Pharaoh's taskmasters. Why take so much -trouble about them? Why those ten plagues sent upon the land of their -oppressors? Why, if He hated them, did He not allow the waters of the -Red Sea to overwhelm them as they had overwhelmed their enemies? Why -had He delivered them from the sword of Amalek? In a word, why all -these marvelous triumphs of grace on their behalf if He hated them? -Ah! if they had not been governed by a spirit of dark and senseless -unbelief, such a brilliant array of evidence would have led them to a -conclusion the direct opposite of that to which they gave utterance. -There is nothing beneath the canopy of heaven so stupidly irrational -as unbelief; and, on the other hand, there is nothing so sound, clear, -and logical as the simple argument of a childlike faith. May the -reader ever be enabled to prove the truth of this. - -"And ye murmured in your tents." Unbelief is not only a blind and -senseless reasoner, but a dark and gloomy murmurer. It neither gets -to the right side of things nor the bright side of things. It is -always in the dark--always in the wrong, simply because it shuts out -God, and looks only at circumstances. They said, "Whither shall we go -up? our brethren have discouraged our hearts, saying, 'The people is -greater and taller than we'--but they were not greater than -Jehovah--'and the cities are great and _walled up to heaven_'--the -gross exaggeration of unbelief--'and moreover we have seen the sons of -the Anakims there.'" - -Now, Faith would say, Well, what though the cities be walled up to -heaven, our God is above them, for He is _in_ heaven. What are great -cities or lofty walls to Him who formed the universe, and sustains it -by the Word of His power? What are Anakims in the presence of the -almighty God? If the land were covered with walled cities from Dan to -Beersheba, and if the giants were as numerous as the leaves of the -forest, they would be as the chaff of the threshing-floor before the -One who has promised to give the land of Canaan to the seed of -Abraham, His friend, for an everlasting possession. - -But Israel had not faith, as the inspired apostle tells us in the -third chapter of Hebrews, "They could not enter in because of -unbelief." Here lay the great difficulty. The walled cities and the -terrible Anakims would soon have been disposed of had Israel only -trusted God. He would have made very short work of all these; but, ah! -that deplorable unbelief! it ever stands in the way of our blessing. -It hinders the outshining of the glory of God; it casts a dark shadow -over our souls, and robs us of the privilege of proving the -all-sufficiency of our God to meet our every need and remove our every -difficulty. - -Blessed be His name, He never fails a trusting heart. It is His -delight to honor the very largest drafts that Faith hands in at His -exhaustless treasury. His assuring word to us ever is, "Be not afraid; -only believe." And again, "According to your faith be it unto you." -Precious soul-stirring words! may we all realize more fully their -living power and sweetness. We may rest assured of this, we can never -go too far in counting on God; it would be a simple impossibility. Our -grand mistake is that we do not draw more largely upon His infinite -resources. "Said I not unto thee that if thou wouldest believe, thou -shouldest see the glory of God?" - -Thus we can see why it was that Israel failed to see the glory of God -on the occasion before us,--they did not believe. The mission of the -spies proved a complete failure. As it began, so it ended--in the most -deplorable unbelief. God was shut out: difficulties filled their -vision. - -"They could not enter in." They could not see the glory of God. -Hearken to the deeply affecting words of Moses. It does the heart good -to read them. They touch the very deepest springs of our renewed -being.--"Then I said unto you, 'Dread not, neither be afraid of them. -The Lord your God which goeth before you, He shall fight for -you'--only think of God fighting for people! think of Jehovah as a Man -of war!--'He shall fight for you, according to all that He did for you -in Egypt before your eyes; and in the wilderness, where thou hast seen -how that _the Lord thy God bare thee, as a man doth bear his son_, in -all the way that ye went, until ye came into this place.' Yet in this -thing _ye did not believe the Lord your God_, who went in the way -before you, to search you out a place to pitch your tents in, in fire -by night, to show you by what way ye should go, and in a cloud by -day." - -What moral force, what touching sweetness in this appeal! How clearly -we can see here, as indeed on every page of the book, that Deuteronomy -is not a barren repetition of facts, but a most powerful commentary on -those facts. It is well that the reader should be thoroughly clear as -to this. If in the book of Exodus or Numbers the inspired lawgiver -records the actual facts of Israel's wilderness-life, in the book of -Deuteronomy he comments on those facts with a pathos that quite melts -the heart. And here it is that the exquisite style of Jehovah's acts -is pointed out and dwelt upon with such inimitable skill and delicacy. -Who could consent to give up the lovely figure set forth in the words, -"As a man doth bear his son"? Here we have the style of the action. -Could we do without this? Assuredly not. It is the style of an action -that touches the heart, because it is the style that so peculiarly -expresses the heart. If the power of the _hand_ or the wisdom of the -_mind_ is seen in the _substance_ of an action, the love of the -_heart_ comes out in the _style_. Even a little child can understand -this, though he might not be able to explain it. - -But, alas! Israel could not trust God to bring them into the land. -Notwithstanding the marvelous display of His power, His faithfulness, -His goodness, and loving-kindness, from the brick-kilns of Egypt to -the very borders of the land of Canaan, yet they did not believe. With -an array of evidence which ought to have satisfied any heart, they -still doubted. "And the Lord heard the voice of your words, and was -wroth, and sware, saying, 'Surely there shall not one of these men of -this evil generation see that good land, which I sware to give unto -your fathers, save Caleb the son of Jephunneh; he shall see it; and to -him will I give the land that he hath trodden upon, and to his -children, because he hath wholly followed the Lord.'" - -"Said I not unto thee that if thou wouldest believe, thou shouldest -see the glory of God?" Such is the divine order. Men will tell you -that seeing is believing, but in the kingdom of God, believing is -seeing. Why was it that not a man of that evil generation was allowed -to see the good land? Simply because they did not believe in the Lord -their God. On the other hand, why was Caleb allowed to see and take -possession? Simply because he believed. Unbelief is ever the great -hindrance in the way of our seeing the glory of God.--"He did not many -mighty works there because of their unbelief." If Israel had only -believed, only trusted the Lord their God, only confided in the love -of His heart and in the power of His arm, He would have brought them -in and planted them in the mountain of His inheritance. - -And just so is it with the Lord's people now. There is no limit to the -blessings which we might enjoy, could we only count more fully upon -God. "All things are possible to him that believeth." Our God will -never say, You have drawn too largely; you expect too much. -Impossible. It is the joy of His loving heart to answer the very -largest expectations of Faith. - -Let us, then, draw largely. "Open thy mouth wide, and I will fill it." -The exhaustless treasury of heaven is thrown open to Faith. "_All -things_ whatsoever ye shall ask in prayer, believing, ye shall -receive." "If any of you lack wisdom, let him ask of God, who giveth -to all men liberally, and upbraideth not; and it shall be given him. -But let him ask in faith, _nothing wavering_." Faith is the divine -secret of the whole matter--the main-spring of Christian life from -first to last. Faith wavers not, staggers not: Unbelief is ever a -waverer and a staggerer, and hence it never sees the glory of God, -never sees His power. It is deaf to His voice and blind to His -actings; it depresses the heart and weakens the hands; it darkens the -path and hinders all progress. It kept Israel out of the land of -Canaan for forty years; and we have no conception of the amount of -blessing, privilege, power and usefulness which we are constantly -missing through its terrible influence. If faith were in more lively -exercise in our hearts, what a different condition of things we should -witness in our midst. What is the secret of the deplorable deadness -and barrenness throughout the wide field of Christian profession? How -are we to account for our impoverished condition, our low tone, our -stunted growth? Why is it that we see such poor results in every -department of Christian work? Why are there so few genuine -conversions? Why are our evangelists so frequently cast down by reason -of the paucity of their sheaves? How are we to answer all these -questions? what is the cause? Will any one attempt to say it is not -our unbelief? - -No doubt, our divisions have much to do with it; our worldliness, our -carnality, our self-indulgence, our love of ease. But what is the -remedy for all these evils? How are our hearts to be drawn out in -genuine love to all our brethren? By faith, that precious principle -"that worketh by love." Thus the blessed apostle says to the dear -young converts at Thessalonica, "Your faith groweth exceedingly." And -what then? "The love of every one of you all toward each other -aboundeth." Thus it must ever be. Faith puts us into direct contact -with the eternal spring of love in God Himself, and the necessary -consequence is that our hearts are drawn out in love to all who belong -to Him--all in whom we can, in the very feeblest way, trace His -blessed image. We cannot possibly be near the Lord and not love all -who in every place call upon His name out of a pure heart. The nearer -we are to Christ, the more intensely we must be knit, in true -brotherly love, to every member of His body. - -Then as to worldliness, in all its varied forms, how is it to be -overcome? Hear the reply of another inspired apostle.--"For whatsoever -is born of God overcometh the world; and this is the victory that -overcometh the world, even our faith. Who is he that overcometh the -world, but he that believeth that Jesus is the Son of God?" The new -man, walking in the power of faith, lives above the world, above its -motives, above its objects, its principles, its habits, its fashions; -he has nothing in common with it. Though in it, he is not of it; he -moves right athwart its current; he draws all his springs from heaven; -his life, his hope, his all is there, and he ardently longs to be -there himself when his work on earth is done. - -Thus we see what a mighty principle faith is. It purifies the heart, -it works by love, and it overcomes the world. In short, it links the -heart in living power with God Himself, and this is the secret of true -elevation, holy benevolence, and divine purity. No marvel, therefore, -that Peter calls it "precious faith," for truly it is precious beyond -all human thought. - -See how this mighty principle acted in Caleb, and the blessed fruit it -produced. He was permitted to realize the truth of those words, -uttered hundreds of years afterwards, "According to your faith be it -unto you." He believed that God was able to bring them into the land, -and that all the difficulties and hindrances were simply bread for -faith. And God, as He ever does, answered his faith. "Then the -children of Judah came unto Joshua in Gilgal; and Caleb the son of -Jephunneh the Kenezite said unto him, 'Thou knowest the thing that the -Lord said unto Moses the man of God concerning me and thee in -Kadesh-barnea. Forty years old was I when Moses the servant of the -Lord sent me from Kadesh-barnea to espy out the land; and I brought -him word again as it was in my heart'--the simple testimony of a -bright and lovely faith.--'Nevertheless my brethren that went up with -me made the heart of the people melt; but I wholly followed the Lord -my God. And Moses sware on that day, saying, Surely the land whereon -thy feet have trodden shall be thine inheritance, and thy children's -forever, because thou hast wholly followed the Lord my God. And now, -behold, the Lord hath kept me alive, _as He said_, these forty and -five years, ever since the Lord spake this word unto Moses, while the -children of Israel wandered in the wilderness; and now, lo, I am this -day fourscore and five years old. As yet I am as strong this day as I -was in the day that Moses sent me; as my strength was then, even so is -my strength now, for war, both to go out, and to come in. Now -therefore give me this mountain, whereof the Lord spake in that day; -for thou heardest in that day how the Anakims were there, and that the -cities were great and fenced: if so be the Lord will be with me, then -I shall be able to drive them out, as the Lord said.'" - -How refreshing are the utterances of an artless faith! How edifying! -how truly encouraging! How vividly they contrast with the gloomy, -depressing, withering accents of dark, God-dishonoring unbelief! "And -Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron -for an inheritance. Hebron therefore became the inheritance of Caleb -the son of Jephunneh the Kenezite unto this day, because that he -wholly followed the Lord God of Israel." (Joshua xiv.) Caleb, like his -father Abraham, was strong in faith, giving glory to God; and we may -say, with all possible confidence, that inasmuch as faith ever honors -God, He ever delights to honor faith; and we feel persuaded that if -only the Lord's people could more fully confide in God, if they would -but draw more largely upon His infinite resources, we should witness a -totally different condition of things from what we see around us. -"Said I not unto thee that if thou wouldest believe, thou shouldest -see the glory of God?" Oh for a more lively faith in God--a bolder -grasp of His faithfulness, His goodness, and His power! Then we might -look for more glorious results in the gospel-field; more zeal, more -energy, more intense devotedness in the Church of God; and more of the -fragrant fruits of righteousness in the life of believers -individually. - -We shall now, for a moment, look at the closing verses of our -chapter, in which we shall find some very weighty instruction. And, -first of all, we see the actings of divine government displayed in a -most solemn and impressive manner. Moses refers, in a very touching -way, to the fact of his exclusion from the promised land.--"Also the -Lord was angry with me _for your sakes_, saying, 'Thou also shalt not -go in thither.'" - -Mark the words, "for your sakes." It was very needful to remind the -congregation that it was on their account that Moses, that beloved and -honored servant of the Lord, was prevented from crossing the Jordan, -and setting his foot upon the land of Canaan. True, "he spake -unadvisedly with his lips," but "they provoked his spirit" to do so. -This ought to have touched them to the quick. They not only failed, -through unbelief, to enter in themselves, but they were the cause of -his exclusion, much as he longed to see "that goodly mountain and -Lebanon." (See Ps. cvi. 32.) - -But the government of God is a grand and awful reality. Let us never -for one moment forget this. The human mind may marvel why a few -ill-advised words, a few hasty sentences, should be the cause of -keeping such a beloved and honored servant of God from that which he -so ardently desired; but it is our place to bow the head in humble -adoration and holy reverence, not to reason or judge. "Shall not the -Judge of all the earth do right?" Most surely. He can make no mistake. -"Great and marvelous are Thy works, Lord God Almighty; just and true -are Thy ways, Thou King of nations." "God is greatly to be feared in -the assembly of the saints; and to be had in reverence of all them -that are about Him." "Our God is a consuming fire;" and "it is a -fearful thing to fall into the hands of the living God." - -Does it in any wise interfere with the action and range of the divine -government that we, as Christians, are under the reign of grace? By no -means. It is as true to-day as ever it was that "whatsoever _a man_ -soweth, that shall he also reap." Hence, therefore, it would be a -serious mistake for any one to draw a plea from the freedom of divine -grace to trifle with the enactments of divine government. The two -things are perfectly distinct, and should never be confounded. Grace -can pardon--freely, fully, eternally; but the wheels of Jehovah's -governmental chariot roll on, in crushing power and appalling -solemnity. Grace pardoned Adam's sin; but Government drove him out of -Eden, to earn a living by the sweat of his brow, amid the thorns and -thistles of a cursed earth: Grace pardoned David's sin, but the sword -of Government hung over his house to the end,--Bathsheba was the -mother of Solomon, but Absalom rose in rebellion. - -So with Moses; Grace brought him to the top of Pisgah and showed him -the land, but Government sternly and absolutely forbad his entrance -thither. Nor does it in the least touch this weighty principle to be -told that Moses, in his official capacity as the representative of the -legal system, could not bring the people into the land. This is quite -true; but it leaves wholly untouched the solemn truth now before us. -Neither in the twentieth chapter of Numbers nor in the first chapter -of Deuteronomy have we any thing about Moses in his official capacity. -It is himself personally we have before us, and he is forbidden to -enter the land because of having spoken unadvisedly with his lips. - -It will be well for us all to ponder deeply, as in the immediate -presence of God, this great practical truth. We may rest assured that -the more truly we enter into the knowledge of grace, the more we shall -feel the solemnity of government, and entirely justify its enactments. -Of this we are most fully persuaded. But there is imminent danger of -taking up, in a light and careless manner, the doctrines of grace -while the heart and the life are not brought under the sanctifying -influence of those doctrines. This has to be watched against with holy -jealousy. There is nothing in all this world more awful than mere -fleshly familiarity with the theory of salvation by grace. It opens -the door for every form of licentiousness. Hence it is that we feel -the necessity of pressing upon the conscience of the reader the -practical truth of the government of God. It is most salutary at all -times, but particularly so in this our day, when there is such a -fearful tendency to turn the grace of our God into lasciviousness. We -shall invariably find that those who most fully enter into the deep -blessedness of being under the reign of grace, do also most -thoroughly justify the actings of divine government. - -But we learn, from the closing lines of our chapter, that the people -were by no means prepared to submit themselves under the governmental -hand of God; in short, they would neither have grace nor government. -When invited to go up at once and take possession of the land, with -the fullest assurances of the divine presence and power with them, -they hesitated and refused to go. They gave themselves up completely -to a spirit of dark unbelief. In vain did Joshua and Caleb sound in -their ears the most encouraging words, in vain did they set before -their eyes the rich fruit of the goodly land, in vain did Moses seek -to move them by the most soul-stirring words; they would not go up -when they were told to go. And what then? They were taken at their -word. According to their unbelief, so was it unto them. "Moreover, -your little ones, which ye said should be a prey, and your children, -which in that day had no knowledge between good and evil, they shall -go in thither, and unto them will I give it, and they shall possess -it. But as for you, turn you, and take your journey into the -wilderness, by the way of the Red Sea." - -How sad! and yet how else could it be? If they would not, in simple -faith, go up into the land, there remained nothing for them but -turning back into the wilderness. But to this they would not submit. -They would neither avail themselves of the provisions of grace nor bow -to the sentence of judgment.--"Then ye answered and said unto me, 'We -have sinned against the Lord; we will go up and fight, according to -all that the Lord our God commanded us.' And when ye had girded on -every man his weapon of war, ye were ready to go up into the hill." - -This looked like contrition and self-judgment; but it was hollow and -false. It is a very easy thing to _say_, "We have sinned." Saul said -it in his day; but he said it without heart, without any genuine sense -of what he was saying. We may easily gather the force and value of the -words "I have sinned" from the fact that they were immediately -followed by "_Honor me_ now, I pray thee, before the elders of my -people." What a strange contradiction!--"I have sinned," yet "Honor -me." If he had really felt his sin, how different his language would -have been! how different his spirit, style, and deportment! but it was -all a solemn mockery. Only conceive a man full of himself, making use -of a form of words, without one atom of true heart-feeling; and then, -in order to get honor for himself, going through the empty formality -of worshiping God. What a picture! Can any thing be more sorrowful? -How terribly offensive to Him who desires truth in the inward parts, -and who seeks those to worship Him who worship Him in spirit and in -truth! The feeblest breathings of a broken and contrite heart are -precious to God; but, oh, how offensive to Him are the hollow -formalities of a mere religiousness, the object of which is to exalt -man in his own eyes and in the eyes of his fellows! How perfectly -worthless is the mere lip-confession of sin where the heart does not -feel it! As a recent writer has well remarked, "it is an easy thing to -say, 'We have sinned,' but how often we have to learn that it is not -the quick, abrupt confession of sin which affords evidence that sin is -felt! It is rather a proof of hardness of heart. The conscience feels -that a certain act of confessing the sin is necessary, but perhaps -there is hardly any thing which more hardens the heart than the habit -of confessing sin without feeling it. This, I believe, is one of the -great snares of christendom from of old and now, that is, the -stereotyped acknowledgment of sin--the mere habit of hurrying through -a formula of confession to God. I dare say we have almost all done so, -without referring to any particular mode; for, alas! there is -formality enough; and without having written forms, the heart may -frame forms of its own, as we may have observed, if not known it, in -our own experience, without finding fault with other people."[4] - - [4] "Lectures Introductory to the Pentateuch," by W. Kelly. - -Thus it was with Israel at Kadesh. Their confession of sin was utterly -worthless; there was no truth in it. Had they felt what they were -saying, they would have bowed to the judgment of God, and meekly -accepted the consequence of their sin. There is no finer proof of true -contrition than quiet submission to the governmental dealings of God. -Look at the case of Moses. See how he bowed his head to the divine -discipline. "The Lord," he says, "was angry with me for your sakes, -saying, 'Thou also shalt not go in thither. But Joshua the son of Nun, -which standeth before thee, he shall go in thither: encourage him; for -he shall cause Israel to inherit it.'" - -Here, Moses shows them that they were the cause of his exclusion from -the land; and yet he utters not a single murmuring word, but meekly -bows to the divine judgment, not only content to be superseded by -another, but ready to appoint and encourage his successor. There is no -trace of jealousy or envy here. It was enough for that beloved and -honored servant if God was glorified and the need of the congregation -met. He was not occupied with himself or his own interests, but with -the glory of God and the blessing of His people. - -But the people manifested a very different spirit. "We will go up and -fight." How vain! How foolish! When commanded by God and encouraged by -His true-hearted servants to go up and possess the land, they replied, -"Whither shall we go up?" and when commanded to turn back into the -wilderness, they replied, "We will go up and fight." - -"And the Lord said unto me, 'Say unto them, Go not up, neither fight; -for I am not among you; lest ye be smitten before your enemies.' So I -spake unto you; and ye would not hear, but rebelled against the -commandment of the Lord, and went presumptuously up into the hill. And -the Amorites, which dwelt in that mountain, came out against you, and -chased you, as bees do, and destroyed you in Seir, even unto Hormah." - -It was quite impossible for Jehovah to accompany them along the path -of self-will and rebellion; and, most assuredly, Israel, without the -divine presence, could be no match for the Amorites. If God be for us -and with us, all must be victory; but we cannot count on God if we are -not treading the path of obedience. It is simply the height of folly -to imagine that we can have God with us if our ways are not right. -"The name of the Lord is a strong tower, the righteous runneth into it -and is safe." But if we are not walking in practical righteousness, it -is wicked presumption to talk of having the Lord as our strong tower. - -Blessed be His name, He can meet us in the very depths of our weakness -and failure, provided there be the genuine and hearty confession of -our true condition; but to assume that we have the Lord with us while -we are doing our own will and walking in palpable unrighteousness, is -nothing but wickedness and hardness of heart. "Trust in the Lord, and -do good"--this is the divine order; but to talk of trusting in the -Lord while doing evil, is to turn the grace of our God into -lasciviousness, and place ourselves completely in the hands of the -devil, who only seeks our moral ruin. "The eyes of the Lord run to and -fro throughout the whole earth, to show Himself strong in the behalf -of them whose heart is perfect toward Him." When we have a good -conscience, we can lift up the head and move on through all sorts of -difficulties; but to attempt to tread the path of faith with a bad -conscience, is the most dangerous thing in this world. We can only -hold up the shield of faith when our loins are girt with truth, and -the breast covered with the breastplate of righteousness. - -It is of the utmost importance that Christians should seek to maintain -practical righteousness, in all its branches. There is immense moral -weight and value in these words of the blessed apostle Paul, "Herein -do I exercise myself, to have always a conscience void of offense -toward God and men." He ever sought to wear the breastplate, and to be -clothed in that white linen which is the righteousness of saints. And -so should we. It is our holy privilege to tread, day by day, with firm -step, the path of duty, the path of obedience, the path on which the -light of God's approving countenance ever shines; then, assuredly, we -can count on God, lean upon Him, draw from Him, find all our springs -in Him, wrap ourselves up in His faithfulness, and thus move on, in -peaceful communion and holy worship, toward our heavenly home. - -It is not, we repeat, that we cannot look to God in our weakness, our -failure, and even when we have erred and sinned. Blessed be His name, -we can; and His ear is ever open to our cry. "If we confess our sins, -He is faithful and just to forgive us our sins, and to cleanse us from -all unrighteousness." (1 John i.) "Out of the depths have I cried unto -thee, O Lord. Lord, hear my voice: let Thine ears be attentive to the -voice of my supplications. If Thou, Lord, shouldest mark iniquities, O -Lord, who shall stand? But there is forgiveness with Thee, that Thou -mayest be feared." (Ps. cxxx.) There is absolutely no limit to divine -forgiveness, inasmuch as there is no limit to the extent of the -atonement, no limit to the virtue and efficacy of the blood of Jesus -Christ, God's Son, which cleanseth from all sin; no limit to the -prevalency of the intercession of our adorable Advocate, our great -High-Priest, who is able to save to the uttermost--right through and -through to the end--them that come unto God by Him. - -All this is most blessedly true; it is largely taught and variously -illustrated throughout the volume of inspiration; but the confession -of sin, and the pardon thereof, must not be confounded with practical -righteousness. There are two distinct conditions in which we may call -upon God: we may call upon Him in deep contrition and be heard, or we -may call upon Him with a good conscience and an uncondemning heart and -be heard. But the two things are very distinct; and not only are they -distinct in themselves, but they both stand in marked contrast with -that indifference and hardness of heart which would presume to count -on God in the face of positive disobedience and practical -unrighteousness. It is this which is so dreadful in the sight of the -Lord, and which must bring down His heavy judgment. Practical -righteousness He owns and approves; confessed sin He can freely and -fully pardon; but to imagine that we can put our trust in God while -our feet are treading the path of iniquity, is nothing short of the -most shocking impiety. "Trust ye not in lying words, saying, The -temple of the Lord, The temple of the Lord, The temple of the Lord, -are these. For if ye throughly amend your ways and your doings; if ye -throughly execute judgment between a man and his neighbor; if ye -oppress not the stranger, the fatherless, and the widow, and shed not -innocent blood in this place, neither walk after other gods to your -hurt: then will I cause you to dwell in this place, in the land that I -gave to your fathers, forever and ever. Behold, ye trust in lying -words, that cannot profit. Will ye steal, murder, and commit adultery, -and swear falsely, and burn incense unto Baal, and walk after other -gods whom ye know not; and come and stand before Me in this house, -which is called by My name, and say, 'We are delivered to do all these -abominations?'" (Jeremiah vii.) - -God deals in moral realities. He desires truth in the inward parts; -and if men will presume to hold the truth in unrighteousness, they -must look out for His righteous judgment. It is the thought of all -this that makes us feel the awful condition of the professing church. -The solemn passage which we have just culled from the prophet -Jeremiah, though bearing primarily upon the men of Judah and the -inhabitants of Jerusalem, has a very pointed application to -christendom. We find, in the third chapter of 2 Timothy, that all the -abominations of heathenism, as detailed in the close of Romans i, are -reproduced in the last days under the garb of the Christian -profession, and in immediate connection with "a form of godliness." -What must be the end of such a condition of things? Unmitigated wrath. -The very heaviest judgments of God are reserved for that vast mass of -baptized profession which we call christendom. The moment is rapidly -approaching when all the beloved and blood-bought people of God shall -be called away out of this dark and sinful, though so-called -"Christian world," to be forever with the Lord, in that sweet home of -love prepared in the Father's house. Then the "strong delusion" shall -be sent upon christendom--upon those very countries where the light of -a full-orbed Christianity has shone, where a full and free gospel has -been preached, where the Bible has been circulated by millions, and -where all, in some way or another, profess the name of Christ and call -themselves Christians. - -And what then?--what is to follow this "strong delusion"? Any fresh -testimony? any further overtures of mercy? any further effort of -long-suffering grace? Not for christendom! not for the rejecters of -the gospel of God! not for Christless, Godless professors of the -hollow and worthless forms of Christianity! The heathen shall hear -"the everlasting gospel"--"the gospel of the kingdom;" but as for that -terrible thing, that most frightful anomaly called christendom--"the -vine of the earth," nothing remains but the wine-press of the wrath -of Almighty God, the blackness and darkness forever, the lake that -burneth with fire and brimstone. - -Reader, these are the true sayings of God. Nothing would be easier -than to place before your eyes an array of Scripture proof perfectly -unanswerable: this would be foreign to our present object. The New -Testament, from cover to cover, sets forth the solemn truth above -enunciated; and every system of theology under the sun that teaches -differently will be found, on this point at least, to be totally -false. - - - - -CHAPTER II. - - -The closing lines of chapter i. show us the people weeping before the -Lord.--"And ye returned and wept before the Lord; but the Lord would -not hearken to your voice, nor give ear unto you. So ye abode in -Kadesh many days, according unto the days that ye abode there." - -There was no more reality in their tears than in their words,--their -weeping was no more to be trusted than their confession. It is -possible for people to confess and shed tears without any true sense -of sin in the presence of God. This is very solemn. It is really -mocking God. We know, blessed forever be His name, that a truly -contrite heart is His delight. He makes His abode with such. "The -sacrifices of God are a broken spirit: a broken and a contrite heart, -O God, Thou wilt not despise." The tears that flow from a penitent -heart are more precious, by far, to God than the cattle upon a -thousand hills, because they prove that there is room in that heart -for Him; and this is what He seeks, in His infinite grace. He wants to -dwell in our hearts, and fill us with the deep, unspeakable joy of His -own most blessed presence. - -But Israel's confession and tears at Kadesh were not real, and hence -the Lord could not accept them. The feeblest cry of a broken heart -ascends directly to the throne of God, and is immediately answered by -the soothing, healing balm of His pardoning love; but when tears and -confession stand connected with self-will and rebellion, they are not -only utterly worthless, but a positive insult to the divine Majesty. - -Thus, then, the people had to turn back into the wilderness, and -wander there for forty years. There was nothing else for it. They -would not go up into the land, in simple faith, with God, and He would -not go up with them in their self-will and self-confidence; they had, -therefore, simply to accept the consequence of their disobedience. If -they would not enter the land, they must fall in the wilderness. - -How solemn is all this! and how solemn is the Spirit's commentary upon -it in the third chapter of Hebrews! and how pointed and forcible the -application to us! We must quote the passage for the benefit of the -reader.--"Wherefore, as the Holy Ghost saith, 'To-day if ye will hear -His voice, harden not your hearts, as in the provocation, in the day -of temptation in the wilderness; when your fathers tempted Me, proved -Me, and saw My works forty years. Wherefore I was grieved with that -generation, and said, They do alway err _in heart_; and they have not -known My ways. So I sware in My wrath, They shall not enter into My -rest.' Take heed, brethren, lest there be in any of you an evil heart -of unbelief, in departing from the living God. But exhort one another -daily, while it is called 'To-day;' lest any of you be hardened -through the deceitfulness of sin. For we are made partakers of Christ, -if we hold the beginning of our confidence steadfast unto the end; -while it is said, 'To-day if ye will hear His voice, harden not your -hearts, as in the provocation. For some, when they had heard, did -provoke; howbeit not all that came out of Egypt by Moses. But with -whom was He grieved forty years? was it not with them that had sinned, -whose carcases fell in the wilderness? And to whom sware He that they -should not enter into His rest, but to them that believed not? So we -see that they could not enter in because of unbelief. Let us therefore -fear, lest, a promise being left us of entering into His rest, any of -you should seem to come short of it. For unto us was the gospel -preached, as well as unto them; but the word preached did not profit -them, not being mixed with faith in them that heard." - -Here, as in every page of the inspired volume, we learn that unbelief -is _the_ thing that grieves the heart and dishonors the name of God; -and not only so, but it robs us of the blessings, the dignities, and -the privileges which infinite grace bestows. We have very little idea -of how much we lose, in every way, through the unbelief of our hearts. -Just as in Israel's case the land was before them, in all its -fruitfulness and beauty, and they were commanded to go and take -possession, but "they could not enter in because of unbelief;" so with -us--we fail to possess ourselves of the fullness of blessing which -sovereign grace has put within our reach. The very treasury of heaven -is thrown open to us, but we fail to appropriate. We are poor, feeble, -empty, and barren when we might be rich, vigorous, full, and fruitful. -We are blessed with all spiritual blessings in the heavenlies in -Christ, but how shallow is our apprehension! how feeble our grasp! how -poor our thoughts! - -Then, again, who can calculate how much we lose, through our unbelief, -in the matter of the Lord's work in our midst? We read in the gospel -of a certain place in which our blessed Lord could not do many mighty -works, because of their unbelief. Has this no voice for us? Do we too -hinder Him by unbelief? We shall perhaps be told by some that the Lord -will carry on His work irrespective of us or our faith; He will gather -out His own and accomplish the number of His elect spite of our -unbelief. Not all the power of earth and hell--men and devils combined -can hinder the carrying out of His counsels and purposes; and as to -His work, It is not by might nor by power, but by His Spirit. Human -efforts are in vain; and the Lord's cause can never be furthered by -Nature's excitement. - -Now, all this is perfectly true; but it leaves wholly untouched the -inspired statement quoted above. "He could there do not many mighty -works, because of their unbelief." Did not those people lose blessing -through their unbelief? did they not hinder much good being done? We -must beware how we surrender our minds to the withering influence of a -pernicious fatalism, which, with a certain semblance of truth, is -utterly false, inasmuch as it denies all human responsibility and -paralizes all godly energy in the cause of Christ. We have to bear in -mind that the same One who, in His eternal counsels, has decreed the -end, has also designed the means; and if we, in the sinful unbelief of -our hearts and under the influence of one-sided truth, fold our arms -and neglect the means, He will set us aside and carry on His work by -other hands. He will work, blessed be His holy name, but we shall lose -the dignity, the privilege, and the blessing of being His instruments. - -Look at that striking scene in the second of Mark. It most forcibly -illustrates the great principle which we desire to press upon all who -may read these lines. It proves the power of faith, in connection with -the carrying on of the Lord's work. If the four men whose conduct is -here set forth had suffered themselves to be influenced by a -mischievous fatalism, they would have argued that it was no use doing -any thing--if the palsied man was to be cured he would be cured, -without human effort. Why should they busy themselves in climbing up -on the house, uncovering the roof, and letting down the sick man into -the midst before Jesus? Ah, it was well for the palsied man and well -for themselves that they did not act on such miserable reasoning as -this. See how their lovely faith wrought. It refreshed the heart of -the Lord Jesus; it brought the sick man into the place of healing, -pardon, and blessing; and it gave occasion for the display of divine -power, which arrested the attention of all present and gave testimony -to the great truth that God was on earth, in the Person of Jesus of -Nazareth, healing diseases and forgiving sins. - -Many other examples might be adduced, but there in no need. All -Scripture establishes the fact that unbelief hinders our blessing, -hinders our usefulness, robs us of the rare privilege of being God's -honored instruments in the carrying on of His glorious work, and of -seeing the operations of His hand and His Spirit in our midst; and, on -the other hand, that faith draws down power and blessing, not only for -ourselves, but for others,--that it both glorifies and gratifies God, -by clearing the platform of the creature and making room for the -display of divine power. In short, there is no limit to the blessing -which we might enjoy at the hand of our God if our hearts were more -governed by that simple faith which ever counts on Him, and which He -ever delights to honor. "According to your faith, be it unto you." -Precious soul-stirring words! May they encourage us to draw more -largely upon those exhaustless resources which we have in God. He -delights to be used, blessed forever be His holy name. His word to us -is, "Open thy mouth _wide_, and I will fill it." We can never expect -too much from the God of all grace, who has given us His only begotten -Son, and will with Him freely give us all things. - -But Israel could not trust God to bring them into the land; they -presumed to go in their own strength, and, as a consequence, were put -to flight before their enemies. Thus it must ever be. Presumption and -faith are two totally different things: the former can only issue in -defeat and disaster; the latter, in sure and certain victory. - -"Then we turned and took our journey into the wilderness, by the way -of the Red Sea, as the Lord spake unto me; and we compassed Mount Seir -many days." There is great moral beauty in the little word "_we_." -Moses links himself thoroughly with the people. He and Joshua and -Caleb had all to turn back into the wilderness, in company with the -unbelieving congregation. This might, in the judgment of nature, seem -hard; but we may rest assured it was good and profitable. There is -always deep blessing in bowing to the will of God, even though we may -not always be able to see the why and the wherefore of things. We do -not read of a single murmuring word from these honored servants of God -at having to turn back into the wilderness for forty years, although -they were quite ready to go up into the land. No; they simply turned -back. And well they might, when Jehovah turned back also. How could -they think of complaining, when they beheld the traveling-chariot of -the God of Israel facing round to the wilderness? Surely the patient -grace and long-suffering mercy of God might well teach them to accept, -with a willing mind, a protracted sojourn in the wilderness, and to -wait for the blessed moment of entrance upon the promised land. - -It is a great thing always to submit ourselves meekly under the hand -of God. We are sure to reap a rich harvest of blessing from the -exercise. It is really taking the yoke of Christ upon us, which, as He -Himself assures us, is the true secret of rest. "Come unto Me, all ye -that labor and are heavy laden, and I will give you rest. Take My yoke -upon you, and learn of Me; for I am meek and lowly in heart; and ye -shall find rest unto your souls. For My yoke is easy, and My burden is -light." - -What was this yoke? It was absolute and complete subjection to the -Father's will. This we see in perfection in our adorable Lord and -Saviour Jesus Christ. He could say, "Even so, Father; for so it seemed -good in Thy sight." Here was the point with Him--"good in Thy sight." -This settled every thing. Was His testimony rejected? did He seem to -labor in vain, and spend His strength for naught and in vain? What -then? "I thank Thee, O Father, Lord of heaven and earth." It was all -right. Whatever pleased the Father, pleased Him. He never had a -thought or wish that was not in perfect consonance with the will of -God. Hence He, as a man, ever enjoyed perfect rest. He rested in the -divine counsels and purposes. The current of His peace was unruffled, -from first to last. - -This was the yoke of Christ; and this is what He, in His infinite -grace, invites us to take upon us, in order that we too may find rest -unto our souls. Let us mark and seek to understand the words, "ye -shall _find_ rest." We must not confound the "rest" which _He gives_ -with the "rest" which we find. When the weary, burdened, heavy-laden -soul comes to Jesus in simple faith, He gives rest--settled rest--the -rest which flows from the full assurance that all is done,--sins -forever put away; perfect righteousness accomplished, revealed, and -possessed; every question divinely and eternally settled; God -glorified; Satan silenced; conscience tranquillized. - -Such is the rest which Jesus gives when we come to Him. But then we -have to move through the scenes and circumstances of our daily life. -There are trials, difficulties, exercises, buffetings, disappointments, -and reverses of all sorts. None of these can, in the smallest degree, -touch the rest which Jesus gives; but they may very seriously -interfere with the rest which we are to find. They do not trouble the -conscience, but they may greatly trouble the heart; they may make us -very restless, very fretful, very impatient. For instance, I want to -preach at Glasgow; I am announced to do so; but lo! I am shut up in a -sick-room in London. This does not trouble my conscience, but it may -greatly trouble my heart; I may be in a perfect fever of restlessness, -ready to exclaim, How tiresome! How terribly disappointing! Whatever -am I to do? It is most untoward! - -And how is this state of things to be met? How is the troubled heart -to be tranquillized, and the restless mind to be calmed down? What do -I want? I want to find rest; how am I to find it? By stooping down and -taking Christ's precious yoke upon me--the very yoke which He Himself -ever wore, in the days of His flesh--the yoke of complete subjection -to the will of God. I want to be able to say, without one atom of -reserve--to say from the very depths of my heart, "Thy will, O Lord, -be done." I want such a profound sense of His perfect love to me, and -of His infinite wisdom in all His dealings with me, that I would not -have it otherwise if I could--yea, that I would not move a finger to -alter my position or circumstances, feeling assured that it is very -much better for me to be suffering on a sick-bed in London than -speaking on a platform in Glasgow. - -Here lies the deep and precious secret of rest of heart, as opposed to -restlessness. It is the simple ability to thank God for every thing, -be it ever so contrary to our own will and utterly subversive of our -own plans. It is not a mere assent to the truth that "all things work -together for good to them that love God, to them who are the called -according to His purpose;" it is the positive sense--the actual -realization of the divine fact that the thing which God appoints is -the very best thing for us; it is perfect repose in the love, wisdom, -power, and faithfulness of the One who has graciously undertaken for -us in every thing, and charged Himself with all that concerns us for -time and eternity. We know that love will always do its very best for -its object. What must it be to have God doing His very best for us? -Where is the heart that would not be satisfied with God's best if only -it knows aught of Him? - -But He must be known ere the heart can be satisfied with His will. -Eve, in the garden of Eden, beguiled by the serpent, became -dissatisfied with the will of God. She _wished_ for something which He -had forbidden, and this something the devil undertook to supply. She -thought the devil could do better for her than God. She thought to -better her circumstances by taking herself out of the hands of God and -placing herself in the hands of Satan. Hence it is that no unrenewed -heart can ever, by any possibility, rest in the will of God. If we -search the human heart to the bottom, if we submit it to a faithful -analysis, we shall not find so much as a single thought in unison with -the will of God--no, not one. And even in the case of the true -Christian--the child of God, it is only as he is enabled, by the grace -of God, to mortify his own will, to reckon himself dead, and to walk -in the Spirit, that he can delight in the will of God, and give thanks -in every thing. It is one of the very finest evidences of the new -birth to be able, without a single shade of reserve, to say, in -respect to every dealing of the hand of God, "Thy will be done." "Even -so, Father; for so it seemed good in Thy sight." When the heart is in -this attitude, Satan can make nothing of it. It is a grand point to be -able to tell the devil and to tell the world--tell them, not in word -and in tongue, but in deed and in truth; not merely with the lips, but -in the heart and the life--_I am perfectly satisfied with the will of -God_. - -This is the way to find rest. Let us see that we understand it. It is -the divine remedy for that unrest, that spirit of discontent, that -dissatisfaction with our appointed lot and sphere, so sadly prevalent -on all hands. It is a perfect cure for that restless ambition so -utterly opposed to the mind and spirit of Christ, but so entirely -characteristic of the men of this world. - -May we, beloved reader, cultivate, with holy diligence, that meek and -lowly spirit which is, in the sight of God, of great price, which bows -to His blessed will in all things, and vindicates His dealings, come -what may. Thus shall our peace flow as a river, and the name of our -Lord Jesus Christ shall be magnified in our course, character, and -conduct. - -Ere turning from the deeply interesting and practical subject which -has been engaging our attention, we would observe that there are three -distinct attitudes in which the soul may be found in reference to the -dealings of God, namely, subjection, acquiescence, and rejoicing. When -the will is broken, there is subjection; when the understanding is -enlightened as to the divine object, there is acquiescence; and when -the affections are engaged with God Himself, there is positive -rejoicing. Hence we read, in the tenth chapter of Luke, "In that hour -Jesus _rejoiced_ in spirit, and said, '_I thank Thee_, O Father, Lord -of heaven and earth, that Thou hast hid these things from the wise and -prudent, and hast revealed them unto babes: even so, Father; for so it -seemed good in Thy sight.'" That blessed One found His perfect delight -in all the will of God. It was His meat and drink to carry out that -will, at all cost. In service or in suffering, in life or in death, He -never had any motive but the Father's will. He could say, "I do always -the things that please Him." Eternal and universal homage to His -peerless name! - -We shall now proceed with our chapter. - -"And the Lord spake unto me, saying, 'Ye have compassed this mountain -long enough; turn you northward.'" - -The word of the Lord determined every thing. It fixed how long the -people were to remain in any given place, and it indicated with equal -distinctness whither they were next to bend their steps. There was no -need whatever for them to plan or arrange their movements: it was the -province and prerogative of Jehovah to settle all for them; it was -theirs to obey. There is no mention here of the cloud and the -trumpet; it is simply God's word and Israel's obedience. - -Nothing can be more precious to a child of God, if only the heart be -in a right condition, than to be guided, in all his movements, by the -divine command. It saves a world of anxiety and perplexity. In -Israel's case, called as they were to journey through a great and -terrible wilderness, where there was no way, it was an unspeakable -mercy to have their every movement, their every step, their every -halting-place, ordered by on infallible Guide. There was no need -whatever for them to trouble themselves about their movements, no need -to inquire how long they were to stay in any given place, or where -they were to go next; Jehovah settled all for them. It was for them -simply to wait on Him for guidance, and to do what they were told. - -Yes, reader, here was the grand point--a waiting and an obedient -spirit. If this were lacking, they were liable to all sorts of -questionings, reasonings, and rebellious activities. When God said, -"Ye have compassed this mountain long enough," had Israel replied, No; -we want to compass it a little longer: we are very comfortable here, -and we do not wish to make any change; or, again, if when God said, -"Turn you northward" they had replied, No; we vastly prefer going -eastward; what would have been the result? Why, they would have -forfeited the divine presence with them, and who could guide or help -or feed them then? They could only count on the divine presence with -them while they trod the path indicated by the divine command. If -they chose to take their own way, there was nothing for them but -famine, desolation, and darkness. The stream from the smitten rock, -and the heavenly manna, were only to be found in the path of -obedience. - -Now, we Christians have to learn our lesson in all this--a wholesome, -needed, valuable lesson. It is our sweet privilege to have our path -marked out for us, day by day, by divine authority. Of this we are to -be most deeply and thoroughly persuaded. We are not to allow ourselves -to be robbed of this rich blessing by the plausible reasonings of -unbelief. God has promised to guide us, and His promise is yea and -Amen. It is for us to make our own the promise, in the artless -simplicity of faith. It is as solid and as real and as true as God can -make it. We cannot admit for a moment that Israel in the desert were -better off in the matter of guidance than God's heavenly people in -their passage through this world. How did Israel know the length of -the haltings or the line of their march? By the word of God. Are we -worse off? Far be the thought. Yea, we are better off by far than -they. We have the Word and Spirit of God to guide us. To us pertains -the high and holy privilege of walking in the footsteps of the Son of -God. - -Is not this perfect guidance? Yes, thank God, it is. Hear what our -adorable Lord Jesus Christ saith to us,--"I am the light of the world; -he that followeth Me shall not walk in darkness, but shall have the -light of life." Let us mark these words, "he that _followeth Me_." He -has left us "an example, that we should follow His steps." This is -living guidance. How did Jesus walk? Always and only by the -commandment of His Father. By that He acted; by that He moved; without -it He never acted, moved, or spoke. - -Now, we are called to follow Him; and in so doing, we have the -assurance of His own word that we shall not walk in darkness, but -shall have the light of life. Precious words!--"_the light of life_." -Who can sound their living depths? who can duly estimate their worth? -"The darkness is past, and the true light now shineth," and it is for -us to walk in the full blaze of the light that shines along the -pathway of the Son of God. Is there any uncertainty, any perplexity, -any ground for hesitation here? Clearly not. How could there be if we -are following Him? It is utterly impossible to combine the two ideas. - -And be it remarked here that it is not by any means a question of -having a literal text of Scripture for every movement or every act. -For example, I cannot expect to get a text of Scripture, or a voice -from heaven, to tell me to go to London or to Edinburgh; or how long I -am to stay when I go. How, then, it may be asked, am I to know where I -ought to go, or how long I am to stay? The answer is, Wait on God, in -singleness of eye and sincerity of heart, and He will make your path -as plain as a sunbeam. This was what Jesus did; and if we follow Him, -we shall not walk in darkness. "I will guide thee with Mine eye" is a -most precious promise; but in order to profit by it, we must be near -enough to Him to catch the movement of His eye, and intimate enough -with Him to understand its meaning. - -Thus it is, in all the details of our daily life. It would answer a -thousand questions, and solve a thousand difficulties, if we did but -wait for divine guidance, and never attempt to move without it. If I -have not gotten light to move, it is my plain duty to be still. We -should never move in uncertainty. It often happens that we harass -ourselves about moving or acting, when God would have us to be still -and do nothing. We go and ask God about it, but get no answer; we -betake ourselves to friends for advice and counsel, but they cannot -help us, for it is entirely a question between our own souls and the -Lord. Thus we are plunged in doubt and anxiety. And why? Simply -because the eye is not single; we are not following Jesus, "the light -of the world." We may set it down as a fixed principle, a precious -axiom in the divine life, that if we are following Jesus, we shall -have the light of life. He has said it, and that is enough for faith. - -Hence, then, we deem ourselves perfectly warranted in concluding that -the One who guided His earthly people in all their desert wanderings, -can and will guide His heavenly people now in all their movements and -in all their ways. But, on the other hand, let us see to it that we -are not bent on doing our own will, having our own way, and carrying -out our own plans. "Be ye not as the horse or as the mule, which have -no understanding, whose mouth must be held in with bit and bridle, -lest they come near unto thee." Be it our one grand aim to walk in the -footsteps of that blessed One who pleased not Himself, but ever moved -in the current of the divine will, never acted without divine -authority; who, though Himself God over all, blessed forever, yet, -having taken His place as a man, on the earth, surrendered completely -His own will, and found His meat and His drink in doing the will of -His Father. Thus shall our hearts and minds be kept in perfect peace; -and we shall be enabled to move on, from day to day, with firm and -decided step, along the path indicated for us by our divine and -ever-present Guide, who not only knows, as God, every step of the way, -but who, as man, has trodden it before us, and left us an example that -we should follow His steps. May we follow Him more faithfully in all -things, through the gracious ministry of the Holy Ghost, who dwelleth -in us. - - * * * * * - -We have now to invite the reader's attention to a subject of very deep -interest, and one which occupies a large place in Old-Testament -scripture, and is forcibly illustrated in the chapter which lies open -before us, namely, God's government of the world, and His wonderful -ordering of the nations of the earth. It is a grand and all-important -fact to keep ever before the mind that the One whom we know as "the -God and Father of our Lord Jesus Christ," and our God and Father, -takes a real, lively, personal interest in the affairs of -nations--that He takes cognizance of their movements and of their -dealings one with another. - -True, all this is in immediate connection with Israel and the land of -Palestine, as we read in the thirty-second chapter of our book, and -eighth verse--a passage of singular interest and of great suggestive -power.--"When the Most High divided to the nations their inheritance, -when He separated the sons of Adam, He set the bounds of the people -according to the number of the children of Israel." Israel was and -shall yet be God's earthly centre; and it is a fact of the deepest -interest that, from the very outset, as we see in Genesis x, the -Creator and Governor of the world formed the nations and fixed their -bounds according to His own sovereign will, and with direct reference -to the seed of Abraham, and that narrow strip of land which they are -to possess, in virtue of the everlasting covenant made with their -fathers. - -But in the second chapter of Deuteronomy, we find Jehovah, in His -faithfulness and righteousness, interfering to protect three distinct -nations in the enjoyment of their national rights, and that, too, -against the encroachments of His own chosen people. He says to Moses, -"Command thou the people, saying, 'Ye are to pass through the coast of -your brethren the children of Esau, which dwell in Seir; and they -shall be afraid of you: take ye good heed unto yourselves therefore: -meddle not with them; for I will not give you of their land, no, not -so much as a foot-breadth, because I have given Mount Seir unto Esau -for a possession. Ye shall buy meat of them for money, that ye may -eat; and ye shall also buy water of them for money, that ye may -drink.'" - -Israel might imagine that they had nothing to do but seize upon the -lands of the Edomite; but they had to learn something very -different,--they had to be taught that the Most High is the Governor -amongst the nations--that the whole earth belongs to Him, and He -portions it out to one or another according to His good pleasure. - -This is a very magnificent fact to keep before the mind. The great -majority of men think but little of it. Emperors, kings, princes, -governors, statesmen, take little account of it. They forget that God -interests Himself in the affairs of nations--that He bestows kingdoms, -provinces, and lands as He sees fit. They act, at times, as if it were -only a question of military conquest, and as if God had nothing to do -with the question of national boundaries and territorial possessions. -This is their great mistake. They do not understand the meaning and -force of this simple sentence, "_I have given_ Mount Seir unto Esau -for a possession." God will never surrender His rights in this -respect. He would not allow Israel to touch a single atom of Esau's -property. They were, to use a modern phrase, to pay ready cash for -whatever they needed, and go quietly on their way. Indiscriminate -slaughter and plunder were not to be thought of by the people of God. - -And mark the lovely reason for all this. "For the Lord thy God hath -blessed thee in all the works of thy hand; He knoweth thy walking -through this great wilderness; these forty years the Lord thy God hath -been with thee, thou hast lacked nothing." They could well afford, -therefore, to let Esau alone, and leave his possessions untouched. -They were the favored objects of Jehovah's tender care. He took -knowledge of every step of their weary journey through the desert. He -had, in His infinite goodness, charged Himself with all their -necessities. He was going to give them the land of Canaan, according -to His promise to Abraham; but the self-same hand which was giving -them Canaan had given Mount Seir to Esau. - -We see the same thing exactly in reference to Moab and Ammon.--"The -Lord said unto me, 'Distress not the Moabites, neither contend with -them in battle; for I will not give thee of their land for a -possession, because I have given Ar unto the children of Lot for a -possession.'" And again, "And when thou comest nigh over against the -children of Ammon, distress them not, nor meddle with them; for I will -not give thee of the land of the children of Ammon any possession, -because I have given it onto the children of Lot for a possession." - -The possessions here alluded to had been, of old time, in the hands of -giants; but it was God's purpose to give up their territories to the -children of Esau and Lot, and therefore He destroyed these giants; -for who or what can stand in the way of the divine counsels? "That -also was accounted a land of giants: giants dwelt therein in old time; -... a people great, and many, and tall, as the Anakims; but the Lord -destroyed them before them; and they succeeded them, and dwelt in -their stead: as He did to the children of Esau which dwelt in Seir, -when He destroyed the Horims from before them; and they succeeded -them, and dwelt in their stead even unto this day." (Ver. 20-23.) - -Hence, then, Israel were not permitted to meddle with the possessions -of any of these three nations--the Edomites, Ammonites, and Moabites; -but in the very next sentence, we see another thing altogether in the -case of the Amorites.--"Rise ye up, take your journey, and pass over -the river Arnon: behold, I have given into thine hand Sihon the -Amorite, king of Heshbon, and his land: begin to possess it, and -contend with him in battle." - -The great principle, in all these varied instructions to Israel, is -that God's word must settle every thing for His people. It was not for -Israel to inquire why they were to leave the possessions of Esau and -Lot untouched, and to seize upon those of Sihon. They were simply to -do what they were told. God can do as He pleases. He has His eye upon -the whole scene: He scans it all. Men may think He has forsaken the -earth, but He has not, blessed be His name. He is, as the apostle -tells us in his discourse at Athens, "Lord of heaven and earth;" and -"He hath made of one blood all nations of men, for to dwell on all -the face of the earth; and hath determined the times before appointed, -and the bounds of their habitations." And, further, "He hath appointed -a day, in the which He will judge the habitable earth [+oikoumenęn+] in -righteousness, by that Man whom He hath ordained; whereof He hath -given assurance [given proof] unto all, in that He hath raised Him -from the dead." - -Here we have a most solemn and weighty truth, to which men of all -ranks and conditions would do well to take heed. God is the Sovereign -Ruler of the world. He giveth no account of any of His matters. He -puts down one and sets up another. Kingdoms, thrones, governments, are -all at His disposal. He acts according to His own will in the ordering -and arrangement of human affairs. But, at the same time, He holds men -responsible for their actings in the various positions in which His -providence has placed them. The ruler and the ruled, the king, the -governor, the magistrate, the judge--all classes and grades of men -will have, sooner or later, to give account to God. Each one, as if he -were the only one, will have to stand before the judgment-seat of -Christ, and there review his whole course, from first to last. Every -act, every word, every secret thought, will there come out with awful -distinctness. There will be no escaping in a crowd. The Word declares -that they shall be judged "_every man_ according to his works." It -will be intensely individual, and unmistakably discriminating. In a -word, it will be a divine judgment, and therefore absolutely perfect. -Nothing will be passed over. "Every idle word that men shall speak, -they shall give account thereof at the day of judgment." Kings, -governors, and magistrates will have to account for the way in which -they have used the power with which they were intrusted, and the -wealth which passed through their hands. The noble and the wealthy who -have spent their fortune and their time in folly, vanity, luxury, and -self-indulgence will have to answer for it all before the throne of -the Son of Man, whose eyes are as a flame of fire, to read men through -and through; and His feet as fine brass, to crush, in unsparing -judgment, all that is contrary to God. - -Infidelity may sneeringly inquire, _How_ can these things be? _How_ -could the untold millions of the human race find room before the -judgment-seat of Christ? and _how_ could there be time to enter so -minutely into the details of each personal history? Faith replies, God -says it shall be so, and this is conclusive; and as to the "How?" the -answer is, God! Infinity! Eternity! Bring God in, and all questions -are hushed and all difficulties disposed of in a moment. In fact, the -one grand, triumphant answer to all the objections of the infidel, the -skeptic, the rationalist, and the materialist, is just that one -majestic word, "GOD!" - -We press this upon the reader; not, indeed, to enable him to reply to -infidels, but for the rest and comfort of his own heart. As to -infidels, we are increasingly persuaded that our highest wisdom is to -act on our Lord's words in Matthew xv.--"Let them alone." It is -perfectly useless to argue with men who despise the Word of God, and -have no other foundation to build upon than their own carnal -reasonings. But, on the other hand, we deem it to be of the very last -possible importance that the heart should ever repose, in all the -artless simplicity of a child, in the truth of God's Word. "Hath He -said, and shall He not do it? or hath He spoken, and shall He not make -it good?" - -Here is the sweet and hallowed resting-place of faith, the calm haven -where the soul can find refuge from all the conflicting currents of -human thought and feeling. "The Word of the Lord endureth forever; and -this is the Word which by the gospel is preached unto you." Nothing -can touch the Word of our God. It is settled forever in heaven; and -all we want is to have it hidden in our hearts, as our own very -possession--the treasure which we have received from God--the living -fountain where we may ever drink for the refreshment and comfort of -our souls. Then shall our peace flow as a river, and our path shall be -as the shining light, which shineth more and more unto the perfect -day. - -Thus may it be, O Lord, with all Thy beloved people, in these days of -growing infidelity. May Thy holy Word be increasingly precious to our -hearts. May our consciences feel its power. May its heavenly doctrines -form our character and govern our conduct in all the relationships of -life, that Thy name may be glorified in all things. - - - - -CHAPTER III. - - -"Then we turned, and went up the way to Bashan; and Og the king of -Bashan came out against us, he and all his people, to battle at Edrei. -And the Lord said unto me, 'Fear him not: for I will deliver him, and -all his people, and his land, into thy hand; and thou shalt do unto -him as thou didst unto Sihon king of the Amorites, which dwelt at -Heshbon.' So the Lord our God delivered into our hands Og also, the -king of Bashan, and all his people; and we smote him until none was -left to him remaining. And we took all his cities at that time, there -was not a city which we took not from them, threescore cities, all the -region of Argob, the kingdom of Og in Bashan. All these cities were -fenced with high walls, gates, and bars; beside unwalled towns a great -many. And we utterly destroyed them, as we did unto Sihon king of -Heshbon, utterly destroying the men, women, and children of every -city. But all the cattle, and the spoil of the cities, we took for a -prey to ourselves." (Ver. 1-7.) - -The divine instructions as to Og, king of Bashan, were precisely -similar to those given, in the preceding chapter, with respect to -Sihon the Amorite; and in order to understand both, we must look at -them purely in the light of the government of God--a subject but -little understood, though one of very deep interest and practical -importance. We must accurately distinguish between grace and -government. When we contemplate God in government, we see Him -displaying His power in the way of righteousness--punishing -evil-doers, pouring out vengeance upon His enemies, overthrowing -empires, upturning thrones, destroying cities, sweeping away nations, -tribes, and peoples. We find Him commanding His people to slay men, -women, and little children with the edge of the sword; to set fire to -their houses, and turn their cities into desolate heaps. - -Again, we hear Him addressing the prophet Ezekiel in the following -remarkable words: "Son of man, Nebuchadrezzar king of Babylon caused -his army to serve a great service against Tyrus: every head was made -bald, and every shoulder was peeled; yet had he no wages, nor his -army, for Tyrus, for the service that he had served against it. -Therefore, thus saith the Lord God, Behold, I will give the land of -Egypt unto Nebuchadrezzar king of Babylon; and he shall take her -multitude, and take her spoil, and take her prey; and it shall be the -wages for his army. I have given him the land of Egypt for his labor -wherewith he served against it, because they wrought for Me, saith the -Lord God." (Ezek. xxix. 18-20.) - -This is a very wonderful passage of Scripture; setting before us a -subject which runs through the entire volume of Old-Testament -scripture--a subject demanding our profound and reverent attention. -Whether we turn to the five books of Moses, to the historical books, -to the Psalms, or to the prophets, we find the inspiring Spirit giving -us the most minute details of God's actings in government. We have the -deluge in the days of Noah, when the whole earth, with all its -inhabitants, with the exception of eight persons, was destroyed by an -act of divine government. Men, women, children, cattle, fowl, and -creeping things were all swept away and buried beneath the billows and -waves of God's righteous judgment. - -Then we have, in the days of Lot, the cities of the plain, with all -their inhabitants--men, women, and children--in a few short hours, -consigned to utter destruction, overthrown by the hand of Almighty -God, and buried beneath the deep, dark waters of the Dead Sea. Those -guilty cities, "Sodom and Gomorrha, and the cities about them in like -manner, giving themselves over to fornication, and going after strange -flesh, are set forth for an example, suffering the vengeance of -eternal fire." - -Then, again, as we pass down along the page of inspired history, we -see the seven nations of Canaan--men, women, and children--given over -into the hands of Israel for unsparing judgment; nothing that breathed -was to be left alive. - -But, we may truly say, time would fail us even to refer to all the -passages of holy Scripture which set before our eyes the solemn -actings of the divine government. Suffice it to say that the line of -evidence runs from Genesis to Revelation--beginning with the deluge -and ending with the burning up of the present system of things. - -Now, the question is, Are we competent to understand these ways of God -in government? Is it any part of our business to sit in judgment upon -them? Are we capable of unraveling the profound and awful mysteries of -divine providence? Can we--are we called upon to--account for the -tremendous fact of helpless babes involved in the judgment of their -guilty parents? Impious infidelity may sneer at these things; morbid -sentimentality may stumble over them; but the true believer, the pious -Christian, the reverent student of holy Scripture, will meet them all -with this one simple but safe and solid question, "Shall not the Judge -of all the earth do right?" - -This, we may rest assured, reader, is the only true way in which to -meet such questions. If man is to sit in judgment upon the actings of -God in government--if he can take upon himself to decide as to what is -and what is not worthy of God to do, then, verily, we have lost the -true sense of God altogether. And this is just what the devil is -aiming at. He wants to lead the heart away from God; and to this end, -he leads men to reason and question and speculate in a region which -lies as far beyond their ken as heaven is above the earth. Can we -comprehend God? If we could, we should ourselves be God. - - "We comprehend Him not, - Yet earth and heaven tell, - God sits as Sovereign on the throne, - And ruleth all things well." - -It is at once absurd and impious, in the very highest degree, for puny -mortals to dare to question the counsels, enactments, and ways of the -almighty Creator and all-wise Governor of the universe. Assuredly, all -who do so must sooner or later find out their terrible mistake. Well -would it be for all questioners and cavilers to give heed to the -pungent question of the inspired apostle in Romans ix.--"Nay but, O -man, who art thou that repliest against God? Shall the thing formed -say to him that formed it, Why hast thou made me thus? Hath not the -potter power over the clay, of the same lump to make one vessel unto -honor, and another unto dishonor?" - -How simple! How forcible! How unanswerable! This is the divine method -of meeting all the hows and whys of infidel reason. If the potter has -power over the lump of clay which he holds in his hand--a fact which -none would think of disputing--how much more has the Creator of all -things power over the creatures which His hand has formed! Men may -reason and argue interminably as to why God permitted sin to enter; -why He did not at once annihilate Satan and his angels; why He allowed -the serpent to tempt Eve; why He did not keep her back from eating the -forbidden fruit. In short, the hows and whys are endless; but the -answer is one--"Who art thou, O man, that repliest against God?" How -monstrous for a poor worm of the earth to attempt to sit in judgment -upon the unsearchable judgments and ways of the Eternal God! What -blind and presumptuous folly for a creature, whose understanding is -darkened by sin, and who is thus wholly incapable of forming a right -judgment about any thing divine, heavenly, or eternal, to attempt to -decide how God should act in any given case! Alas! alas! it is to be -feared that thousands who now argue with great apparent cleverness -against the truth of God, will find out their fatal mistake when it -will be too late to correct it. - -And as to all those who, though very far from taking common ground -with the infidel, are nevertheless troubled with doubts and misgivings -as to some of God's ways in government, and as to the awful question -of eternal punishment,[5] we would earnestly recommend them to study -and drink in the spirit of that lovely little psalm, cxxxi.--"Lord, my -heart is not haughty, nor mine eyes lofty: neither do I exercise -myself in great matters, or in things too high for me. Surely I have -behaved and quieted myself as a child that is weaned of his mother: my -soul is even as a weaned child." - - [5] With regard to the solemn subject of eternal punishment, we here - offer a few remarks, seeing that so very many, both in England and - America, are troubled with difficulties respecting it. - - There are three considerations, which, if duly weighed, will, we - think, settle every Christian on the doctrine. - - I. The first is this: There are seventy passages in the New Testament - where the word "everlasting," or "eternal," (+aiônios+) occurs. - It is applied to the "life" which believers possess, to the "mansions" - into which they are to be received, to the "glory" which they are to - enjoy; it is applied to God (Rom. xvi. 26.), to the "salvation" of - which our Lord Jesus Christ is the Author, to the "redemption" which - He has obtained for us, and to the "Spirit." - - Then, out of the seventy passages referred to above, which the reader - can verify in a few moments by a glance at a Greek Concordance, there - are seven in which the self-same word is applied to the "punishment" - of the wicked, to the "judgment" which is to overtake them, to the - "fire" which is to consume them. - - Now, the question is, Upon what principle, or by what authority, can - any one mark off these seven passages and say that in them the word - +aiônios+ does not mean "everlasting," while in the other - sixty-three it does? We consider the statement utterly baseless, and - unworthy the attention of any sober mind. We fully admit that, had the - Holy Spirit thought proper, when speaking of the judgment of the - wicked, to make use of a different word from that used in the other - passages, reason would that we should weigh the fact. But no; He uses - the same word invariably, so that if we deny eternal punishment, we - must deny eternal life, eternal glory, an eternal Spirit, an eternal - God, an eternal any thing. In short, if punishment be not eternal, - nothing is eternal, so far as this argument is concerned. To meddle - with this stone in the archway of divine revelation, is to reduce the - whole to a mass of ruin around us. And this is just what the devil is - aiming at. We are fully persuaded that to deny the truth of eternal - punishment is to take the first step on that inclined plane which - leads down to the dark abyss of universal skepticism. - - II. Our second consideration is drawn from the great truth of the - immortality of the soul. We read in the second chapter of Genesis that - "the Lord God formed man of the dust of the ground, and breathed into - his nostrils the breath of life; and man became a living soul." Upon - this one passage, as upon an immovable rock, even if we had not - another, we build the great truth of the immortality of the human - soul. The fall of man made no difference as to this. Fallen or - unfallen, innocent or guilty, converted or unconverted, the soul must - live forever. - - The tremendous question is, Where is it to live? God cannot allow sin - into His presence. "He is of purer eyes than to behold evil, and - cannot look upon iniquity." Hence, if a man dies in his sins--dies - unrepentant, unwashed, unpardoned, then, most assuredly, where God is - he never can come; indeed, it is the very last place to which he would - like to come. There is nothing for him but an endless eternity in the - lake that burneth with fire and brimstone. - - III. And lastly, we believe that the truth of eternal punishment - stands intimately connected with the infinite nature of the atonement - of our Lord and Saviour Jesus Christ. If nothing short of an infinite - sacrifice could deliver us from the consequences of sin, those - consequences must be eternal. This consideration may not, perhaps, in - the judgment of some, carry much weight with it; but to us its force - is absolutely irresistible. We must measure sin and its consequences - as we measure divine love and its results--not by the standard of - human sentiment or reason, but only by the standard of the cross of - Christ. - -Then, when the heart has in some measure taken in this exquisite -breathing, it may turn with real profit to the words of the inspired -apostle (2 Cor. x.)--"For the weapons of our warfare are not carnal, -but mighty through God to the pulling down of strong holds; casting -down imaginations, and every high thing that exalteth itself against -the knowledge of God, and bringing into captivity every thought to the -obedience of Christ." - -Doubtless, the philosopher, the scholar, the profound thinker, would -smile contemptuously at such a childish mode of dealing with such -great questions; but this is a very small matter in the judgment of -the devout disciple of Christ. The same inspired apostle makes very -short work of all this world's wisdom and learning. He says, "Let no -man deceive himself. If any man among you seemeth to be wise in this -world, let him become a fool, that he may be wise. For the wisdom of -this world is foolishness with God. For it is written, 'He taketh the -wise in their own craftiness.' And again, 'The Lord knoweth the -thoughts of the wise, that they are vain.'" (1 Cor. iii.) And again, -"It is written, 'I will destroy the wisdom of the wise, and will bring -to nothing the understanding of the prudent.' Where is the wise? -where is the scribe? where is the disputer of this world? hath not God -made foolish the wisdom of this world? For after that in the wisdom of -God the world by wisdom knew not God, it pleased God by the -foolishness of the preaching _to save them that believe_." (1 Cor. i. -19-21.) - -Here lies the grand moral secret of the whole matter. Man has to find -out that he is simply a fool, and that all the wisdom of the world is -foolishness. Humbling but wholesome truth! Humbling, because it puts -man in his right place; wholesome, yea, most precious, because it -brings in the wisdom of God. We hear a great deal nowadays about -science, philosophy, and learning. "Hath not God made foolish the -wisdom of this world?" - -Do we fully take in the meaning of these words? Alas! it is to be -feared they are but little understood. There are not wanting men who -would fain persuade us that science has gone far beyond the Bible.[6] -Alas! for the science, and for all those who give heed to it. If it -has gone beyond the Bible, whither has it gone? In the direction of -God, of Christ, of heaven, of holiness, of peace? Nay; but quite in -the opposite direction. And where must it all end? We tremble to -think, and feel reluctant to pen the reply. Still, we must be -faithful, and declare solemnly that the sure and certain end of that -path along which human science is conducting its votaries is the -blackness of darkness forever. - - [6] We must distinguish between all true science and "science falsely - so called." And further, we must distinguish between the _facts_ of - science, and the _conclusions_ of scientific men. The facts are what - God has done and is doing; but when men set about drawing their - conclusions from these facts, they make the most serious mistakes. - - However, it is a real relief to the heart to think that there are many - philosophers and men of science who give God His right place, and who - love our Lord Jesus Christ in sincerity. - -"The world by wisdom knew not God." What did the philosophy of Greece -do for its disciples? It made them the ignorant worshipers of "AN -UNKNOWN GOD." The very inscription on their altar published to the -universe their ignorance and their shame. - -And may we not lawfully inquire if philosophy has done better for -christendom than it did for Greece? Has it communicated the knowledge -of the true God? Who could dare to say, Yes? There are millions of -baptized professors throughout the length and breadth of christendom -who know no more of the true God than those philosophers who -encountered Paul in the city of Athens. - -The fact is this: every one who really knows God, is the privileged -possessor of eternal life. So our Lord Jesus Christ declares, in the -most distinct manner, in the seventeenth chapter of John.--"This is -life eternal, that they might know Thee the only true God, and Jesus -Christ, whom Thou hast sent." This is most precious to every soul -that, through grace, has gotten this knowledge. To know God, is to -have life--life eternal. - -But how can I know God? where can I find Him? Can science and -philosophy tell me? Have they ever told any one? have they ever -guided any poor wanderer into this way of life and peace? No; never. -"The world by wisdom knew not God." The conflicting schools of ancient -philosophy could only plunge the human mind into profound darkness and -hopeless bewilderment; and the conflicting schools of modern -philosophy are not a whit better. They can give no certainty, no safe -anchorage, no solid ground of confidence, to the poor benighted soul. -Barren speculation, torturing doubt, wild and baseless theory, is all -that human philosophy, in any age or of any nation, has to offer to -the earnest inquirer after truth. - -How, then, are we to know God? If such a stupendous result hangs on -this knowledge, if to know God is life eternal--and Jesus says it -is--then how is He to be known? "No man hath seen God at any time; the -only begotten Son, which is in the bosom of the Father, He hath -declared Him." (John i. 18.) - -Here we have an answer divinely simple, divinely sure. Jesus reveals -God to the soul--reveals the Father to the heart. Precious fact! We -are not sent to creation to learn who God is, though we see His power, -wisdom, and goodness there; we are not sent to the law, though we see -His justice there; we are not sent to providence, though we see the -profound mysteries of His government there. No; if we want to know who -and what God is, we are to look in the face of Jesus Christ, the only -begotten Son of God, who dwelt in His bosom before all worlds, who -was His eternal delight, the object of His affections, the centre of -His counsels. He it is who reveals God to the soul. We cannot have the -slightest idea of what God is apart from the Lord Jesus Christ. "In -Him dwelleth all the fullness of the Godhead [+theotęs+] bodily." "God -who commanded the light to shine out of darkness, hath shined in our -hearts, to give the light of the knowledge of the glory of God, in -the face of Jesus Christ." - -Nothing can exceed the power and blessedness of all this. There is no -darkness here, no uncertainty. "The darkness is past and the true -light now shineth." Yes; it shineth in the face of Jesus Christ. We -can gaze, by faith, on that blessed One; we can trace His marvelous -path on the earth; see Him going about doing good, and healing all -that were oppressed of the devil; mark His very looks, His words, His -works, His ways; see Him healing the sick, cleansing the leper, -opening the eyes of the blind, unstopping the ears of the deaf, -causing the lame to walk, the maimed to be whole, raising the dead, -drying the widow's tears, feeding the hungry, binding up broken -hearts, meeting every form of human need, soothing human sorrow, -hushing human fears; and doing all these things in such a style, with -such touching grace and sweetness, as to make each one feel, in his -very inmost soul, that it was the deep delight of that loving heart -thus to minister to his need. - -Now, in all this He was revealing God to man; so that if we want to -know what God is, we have simply to look at Jesus. When Philip said, -"Lord, shew us the Father, and it sufficeth us," the prompt reply was, -"Have I been so long time with you, and yet hast thou not known Me, -Philip? he that hath seen Me hath seen the Father; and how sayest thou -then, 'Shew us the Father?' Believest thou not that I am in the -Father, and the Father in Me? the words that I speak unto you I speak -not of Myself; but the Father that dwelleth in Me, He doeth the works. -Believe Me that I am in the Father, and the Father in Me: or else -believe Me for the very works' sake." - -Here is true rest for the heart. We know the true God, and Jesus -Christ, whom He hath sent; and this is life eternal. We know Him as -our own very God and Father, and Christ as our own personal, loving -Lord and Saviour; we can delight in Him, walk with Him, lean on Him, -trust in Him, cling to Him, draw from Him, find all our living springs -in Him, rejoice in Him all the day long, find our meat and our drink -in doing His blessed will, furthering His cause, and promoting His -glory. - -Reader, do you know all this for yourself? Say, is it a living, -divinely real thing in your own soul this moment? This is true -Christianity, and you should not be satisfied with any thing less. You -will perhaps tell us we have wandered far from the third chapter of -Deuteronomy. But whither have we wandered? To the Son of God and to -the soul of the reader. If this be wandering, be it so; it most -assuredly is not wandering from the object for which we are penning -these "Notes," which is, to bring Christ and the soul together, or to -bind them together, as the case may be. We would never, for one -moment, lose sight of the fact that, both in writing and speaking, we -have not merely to expound Scripture, but to seek the salvation and -blessing of souls. Hence it is that we feel constrained, from time to -time, to appeal to the heart and conscience of the reader, as to his -practical state, and as to how far he has made his very own of these -imperishable realities which pass in review before us. And we -earnestly beseech the reader, whoever he may be, to seek a deeper -acquaintance with God in Christ; and, as a sure consequence of this, a -closer walk with Him and more thorough consecration of heart to Him. - -This, we are thoroughly persuaded, is what is needed in this day of -unrest and unreality in the world, and of lukewarmness and -indifference in the professing church. We want a very much higher -standard of personal devotedness, more real purpose of heart to cleave -to the Lord and follow Him. There is much--very much to discourage and -hinder in the condition of things around us. The language of the men -of Judah in the days of Nehemiah may, with some measure of -appropriateness and force, be applied to our times,--"The strength of -the bearers of burdens is decayed, and there is much rubbish." But, -thank God, the remedy now, as then, is to be found in this -soul-stirring sentence, "Remember the Lord." - - * * * * * - -We now return to our chapter, in the remainder of which the lawgiver -rehearses in the ears of the congregation the story of their dealings -with the two kings of the Amorites, together with the facts connected -with the inheritance of the two tribes and a half on the wilderness -side of Jordan. And with regard to the latter subject, it is -interesting to notice that he raises no question as to the right or -the wrong of their choosing their possession short of the land of -promise. Indeed, from the narrative given here, it could not be known -that the two tribes and a half had expressed any wish in the matter. -So far is our book from being a mere repetition of its predecessors. - -Here are the words: "And this land, which we possessed at that time, -from Aroer, which is by the river Arnon, and half Mount Gilead, and -the cities thereof, _gave I unto the Reubenites and to the Gadites_. -And the rest of Gilead, and all Bashan, being the kingdom of Og, _gave -I unto the half tribe of Manasseh_; all the region of Argob, with all -Bashan, which was called the land of giants.... And _I gave_ Gilead -unto Machir. And unto the Reubenites and unto the Gadites _I gave_ -from Gilead even unto the river Arnon half the valley, and the border -even unto the river Jabbok, which is the border of the children of -Ammon.... And I commanded you at that time, saying, _The Lord your God -hath given you this land to possess it_:"--not a word about their -having asked it--"ye shall pass over armed before your brethren the -children of Israel, all that are meet for the war. But your wives, and -your little ones, and your cattle (for I know that ye have much -cattle), shall abide in your cities _which I have given you_; until -the Lord have given rest unto your brethren, as well as unto you, and -until they also possess the land which the Lord your God hath given -them beyond Jordan; and then shall ye return every man unto his -possession, which I have given you." - -In our studies on the book of Numbers, we have dwelt upon certain -facts connected with the settlement of the two tribes and a half, -proving that they were below the mark of the Israel of God in choosing -their inheritance any where short of the other side of Jordan; but in -the passage we have just quoted, there is no allusion at all to this -side of the question, because the object of Moses is to set before the -whole congregation the exceeding goodness, loving-kindness, and -faithfulness of God, not only in bringing them through all the -difficulties and dangers of the wilderness, but also in giving them, -even already, such signal victories over the Amorites, and putting -them in possession of regions so attractive and so suited to them. In -all this, he is laying down the solid basis of Jehovah's claim upon -their hearty obedience to His commandments; and we can at once see and -appreciate the moral beauty of overlooking entirely, in such a -rehearsal, the question as to whether Reuben, Gad, and the half tribe -of Manasseh were wrong in stopping short of the land of promise. It -is, to every devout Christian, a striking proof, not only of the -touching and exquisite grace of God, but also of the divine -perfectness of Scripture. - -No doubt, every true believer enters upon the study of Scripture with -the full and deeply wrought conviction of its absolute perfectness in -every part. He reverently believes that there is not, from the opening -of Genesis to the close of Revelation, a single flaw, a single hitch, -a single discrepancy--not one; all is as perfect as its divine Author. - -But then the cordial belief of the divine perfectness of Scripture as -a whole can never lessen our appreciation of the evidences which come -out in detail; nay, it enhances it exceedingly. Thus, for example, in -the passage now before us, is it not perfectly beautiful to mark the -absence of all reference to the failure of the two tribes and a half -in the matter of choosing their inheritance, seeing that any such -reference would be entirely foreign to the object of the lawgiver and -to the scope of the book? Is it not the joy of our hearts to trace -such infinite perfections, such exquisite and inimitable touches? -Assuredly it is; and not only so, but we are persuaded that the more -the moral glories of the volume dawn upon our souls, and its living -and exhaustless depths are unfolded to our hearts, the more we shall -be convinced of the utter folly of infidel assaults upon it, and of -the feebleness and gratuitousness of many well-meant efforts to prove -that it does not contradict itself. Thank God, His Word stands in no -need of human apologists. It speaks for itself, and carries with it -its own powerful evidences; so that we can say of it what the apostle -says of his gospel, that "if it be hid, it is hid to them that are -lost; in whom the god of this world hath blinded the minds of them -which believe not, lest the light of the glorious gospel of Christ, -who is the image of God, should shine unto them." We are more and more -convinced each day, that the most effective method of answering all -infidel attacks upon the Bible is, to cherish a more profound faith in -its divine power and authority, and to use it as those who are most -thoroughly persuaded of its truth and preciousness. The Spirit of God -alone can enable any one to believe in the plenary inspiration of the -holy Scriptures. Human arguments may go for what they are worth; they -may doubtless silence gainsayers, but they cannot reach the -heart--they cannot bring the genial rays of divine revelation to bear -down in living, saving power upon the soul. This is a work divine; and -until it is done, all the evidences and arguments in the world must -leave the soul in the moral darkness of unbelief; but when it is done, -there is no need of human testimony in defense of the Bible. External -evidences, however interesting and valuable (and they are both), -cannot add a single jot or tittle to the glory of that peerless -revelation, which bears on every page, every paragraph, every -sentence, the clear impress of its divine Author. As with the sun in -the heavens, its every ray tells of the Hand that made it, so of the -Bible, its every sentence tells of the Heart that inspired it. But -inasmuch as a blind man cannot see the sunlight, so neither can the -unconverted soul see the force and beauty of holy Scripture. The eye -must be anointed with heavenly eye-salve ere the infinite perfections -of the divine volume can be discerned or appreciated. - -Now, we must own to the reader that it is the deep and ever-deepening -sense of all this that has led us to the determination not to occupy -his time or our own by reference to the attacks which have been made -by rationalistic writers on that portion of the Word of God with which -we are now engaged. We leave this to other and abler hands. What we -desire for ourselves and our readers is, that we may feed in peace -upon the green pastures which the Shepherd and Bishop of our souls has -graciously thrown open to us; that we may help each other, as we pass -along, to see more and more of the moral glory of that which lies -before us, and thus to build each other up on our most holy faith. -This will be far more grateful work to us, and we trust also to our -readers, than replying to men who, in all their puny efforts to find -out flaws in the holy volume, only prove, to those capable of judging, -that they understand neither what they say nor whereof they affirm. If -men _will_ abide in the dark vaults and tunnels of a dreary -infidelity, and there find fault with the sun, or deny that it shines -at all, let it be ours to bask in the light, and help others to do the -same. - -We shall now dwell for a little on the remaining verses of our -chapter, in which we shall find much to interest, instruct, and profit -us. - -And first, Moses rehearses in the ears of the people his charge to -Joshua.--"And I commanded Joshua at that time, saying, 'Thine eyes -have seen all that the Lord our God hath done unto these two kings; so -shall the Lord do unto all the kingdoms whither thou passest. Ye shall -not fear them; for the Lord your God He shall fight for you.'" (Ver. -21, 22.) - -The remembrance of the Lord's dealings with us in the past should -strengthen our confidence in going on. The One who had given His -people such a victory over the Amorites, who had destroyed such a -formidable foe as Og, king of Bashan, and given into their hands all -the land of the giants, what could He not do for them? They could -hardly expect to encounter in all the land of Canaan any enemy more -powerful than Og, whose bedstead was of such enormous dimensions as to -call for the special notice of Moses; but what was he in the presence -of his almighty Creator? Dwarfs and giants are all alike to Him. The -grand point is to keep God Himself ever before our eyes; then -difficulties vanish. If He covers the eyes, we can see nothing else; -and this is the true secret of peace, and the real power of progress. -"Thine eyes have seen all that the Lord your God hath done." And as He -has done, _so_ He will do. He _hath_ delivered, and He _doth_ deliver, -and He _will_ deliver. Past, present, and future are all marked by -divine deliverance. - -Reader, art thou in any difficulty? Is there any pressure upon thee? -Art thou anticipating, with nervous apprehension, some formidable -evil? Is thine heart trembling at the very thought of it? It may be -thou art like one who has come to the far end, like the apostle Paul -in Asia--"Pressed out of measure, above strength, insomuch that we -despaired even of life." If so, beloved friend, accept a word of -encouragement. It is our deep and earnest desire to strengthen your -hands in God, and to encourage your heart to trust Him for all that is -before you. "Fear not:" only believe. He never fails a trusting -heart--no, never. Make use of the resources which are treasured up for -you in Him. Just put yourself, your surroundings, your fears, your -anxieties, all into His hands, _and leave them there_. - -Yes, leave them there. It is of little use your putting your -difficulties, your necessities, into His hands and then, almost -immediately, taking them into your own. We often do this. When in -pressure, in need, in deep trial of some kind or other, we go to God -in prayer, we cast our burden upon Him and seem to get relief; but, -alas! no sooner have we risen from our knees than we begin again to -look at the difficulty, ponder the trial, dwell upon all the sorrowful -circumstances, until we are again at our very wits' end. - -Now, this will never do. It sadly dishonors God, and, of course, -leaves us unrelieved and unhappy. He would have our minds as free from -care as the conscience is free from guilt. His word to us is, "Be -careful for nothing; but in every thing by prayer and supplication -with thanksgiving let your requests be made known unto God." And what -then? "The peace of God, which passeth all understanding, shall keep -[or garrison--+phrouręsei+] your hearts and minds through Christ Jesus." - -Thus it was that Moses, that beloved man of God and honored servant of -Christ, sought to encourage his fellow-laborer and successor, Joshua, -in reference to all that was before him.--"Ye shall not fear them; for -the Lord your God He shall fight for you." Thus, too, did the blessed -apostle Paul encourage his beloved son and fellow-servant Timothy to -trust in the living God; to be strong in the grace which is in Christ -Jesus; to lean, with unshaken confidence, on God's sure foundation; to -commit himself, with unquestioning assurance, to the authority, -teaching, and guidance of the holy Scriptures; and thus armed and -furnished, to give himself, with holy diligence and true spiritual -courage, to that work to which he was called. And thus, too, the -writer and the reader can encourage one another, in these days of -increasing difficulty, to cling, in simple faith, to that Word which -is settled forever in heaven; to have it hidden in the heart as a -living power and authority in the soul--something that will sustain -us, though heart and flesh should fail, and though we had not the -countenance or support of a human being. "All flesh is as grass, and -all the glory of man as the flower of grass. The grass withereth, and -the flower thereof falleth away; but the Word of the Lord endureth -forever. And this is the Word which by the gospel is preached unto -you." (1 Pet. i. 24, 25.) - -How precious is this! What comfort and consolation! What stability and -rest! What real strength, victory, and moral elevation! It is not -within the compass of human language to set forth the preciousness of -the Word of God, or to define, in adequate terms, the comfort of -knowing that the self-same Word which is settled forever in heaven, -and which shall endure throughout the countless ages of eternity, is -that which has reached our hearts in the glad tidings of the gospel, -imparting to us eternal life, and giving us peace and rest in the -finished work of Christ, and a perfectly satisfying object in His -adorable Person. Truly, as we think of all this, we cannot but own -that every breath should be a halleluiah. Thus it shall be by and by, -and that forever, all homage to His peerless name! - - * * * * * - -The closing verses of our chapter present a peculiarly touching -passage between Moses and his Lord, the record of which, as given -here, is in lovely keeping, as we might expect, with the character of -the entire book of Deuteronomy.--"And I besought the Lord at that -time, saying, 'O Lord God, Thou hast begun to show Thy servant Thy -greatness, and Thy mighty hand; for what god is there in heaven or in -earth that can do according to Thy works and according to Thy might? I -pray Thee, let me go over, and see the good land that is beyond -Jordan, that goodly mountain, and Lebanon.' But the Lord was wroth -with me for your sakes, and would not hear me: and the Lord said unto -me, 'Let it suffice thee; speak no more unto Me of this matter. Get -thee up into the top of Pisgah, and lift up thine eyes westward, and -northward, and southward, and eastward, and behold it with thine eyes: -for thou shalt not go over this Jordan. But charge Joshua, and -encourage him, and strengthen him; for he shall go over before this -people, and he shall cause them to inherit the land which thou shalt -see.'" (Ver. 23-28.) - -It is very affecting to find this eminent servant of God urging a -request which could not be granted. He longed to see that good land -beyond Jordan. The portion chosen by the two tribes and a half could -not satisfy his heart; he desired to plant his foot upon the proper -inheritance of the Israel of God. But it was not to be. He had spoken -unadvisedly with his lips at the waters of Meribah; and, by the solemn -and irreversible enactment of the divine government, he was prohibited -from crossing the Jordan. - -All this, the beloved servant of Christ most meekly rehearses in the -ears of the people. He does not hide from them the fact that the Lord -had refused to grant his request. True, he had to remind them that it -was on their account--that was morally needful for them to hear; still -he tells them, in the most unreserved manner, that Jehovah was wroth -with him, and that He refused to hear him--refused to allow him to -cross the Jordan, and called upon him to resign his office and appoint -his successor. - -Now, it is most edifying to hear all this from the lips of Moses -himself. It teaches us a fine lesson, if only we are willing to learn -it. Some of us find it very hard indeed to confess that we have done -or said any thing wrong--very hard to own before our brethren that we -have entirely missed the Lord's mind in any particular case. We are -careful of our reputation; we are touchy and tenacious. And yet, with -strange inconsistency, we admit, or seem to admit, in general terms, -that we are poor, feeble, erring creatures; and that, if left to -ourselves, there is nothing too bad for us to say or to do. But it is -one thing to make a most humiliating general confession, and another -thing altogether to own that, in some given case, we have made a gross -mistake. This latter is a confession which very few have grace to -make. Some can hardly ever admit that they have done wrong. - -Not so that honored servant whose words we have just quoted. He, -notwithstanding his elevated position as the called, trusted, and -beloved servant of Jehovah--the leader of the congregation, whose rod -had made the land of Egypt to tremble, was not ashamed to stand before -the whole assembly of his brethren and confess his mistake--own that -he had said what he ought not, and that he had earnestly urged a -request which Jehovah could not grant. - -Does this lower Moses in our estimation? The very reverse: it raises -him immensely. It is morally lovely to hear his confession, to see how -meekly he bows his head to the governmental dealings of God, to mark -the unselfishness of his acting toward the man who was to succeed him -in his high office. There was not a trace of jealousy or envy; no -exhibition of mortified pride. With beautiful self-emptiness he steps -down from his elevated position, throws his mantle over the shoulders -of his successor, and encourages him to discharge, with holy fidelity, -the duties of that high office which he himself had to resign. - -"He that humbleth himself shall be exalted." How true was this in -Moses' case! He humbled himself under the mighty hand of God. He -accepted the holy discipline imposed upon him by the divine -government. He uttered not a murmuring word at the refusal of his -request; he bows to it all, and hence he was exalted in due time. If -government kept him out of Canaan, grace conducted him to Pisgah's -top, from whence, in company with his Lord, he was permitted to see -that good land, in all its fair proportions--see it, not as inherited -by Israel, but as given of God. - -The reader will do well to ponder deeply the subject of grace and -government. It is indeed a very weighty and practical theme, and one -largely illustrated in Scripture, though but little understood -amongst us. It may seem wonderful to us, hard to be understood, that -one so beloved as Moses should be refused an entrance into the -promised land; but in this we see the solemn action of the divine -government, and we have to bow our heads and worship. It was not -merely that Moses, in his official capacity, or as representing the -legal system, could not bring Israel into the land. This is true; but -it is not all. Moses spake unadvisedly with his lips. He and Aaron his -brother failed to glorify God, in the presence of the congregation, -and for this cause "the Lord spake unto Moses and Aaron, 'Because ye -believed Me not, to sanctify Me in the eyes of the children of Israel, -therefore ye shall not bring this congregation into the land which I -have given them.'" And again, we read, "The Lord spake unto Moses and -Aaron in Mount Hor, by the coast of the land of Edom, saying, 'Aaron -shall be gathered unto his people; for he shall not enter into the -land which I have given unto the children of Israel, because ye -rebelled against My word at the water of Meribah. Take Aaron and -Eleazar his son, and bring them up unto Mount Hor; and strip Aaron of -his garments, and put them upon Eleazar his son; and Aaron shall be -gathered unto his people, and shall die there.'" - -All this is most solemn. Here we have the two leading men in the -congregation, the very men whom God had used to bring His people out -of the land of Egypt, with mighty signs and wonders--"that Moses and -Aaron"--men highly honored of God, and yet refused entrance into -Canaan. And for what? Let us mark the reason.--"_Because ye rebelled -against My word._" - -Let these words sink down into our hearts. It is a terrible thing to -rebel against the Word of God; and the more elevated the position of -those who so rebel, the more serious it is in every way, and the more -solemn and speedy must be the divine judgment. "For rebellion is as -the sin of witchcraft, and stubbornness is as iniquity and idolatry." - -These are weighty words, and we ought to ponder them deeply. They were -uttered in the ears of Saul, when he had failed to obey the word of -the Lord; and thus we have before us examples of a prophet, a priest, -and a king, all judged, under the government of God, for an act of -disobedience. The prophet and the priest were refused entrance into -the land of Canaan, and the king was deprived of his throne, simply -because they disobeyed the word of the Lord. - -Let us remember this. We, in our fancied wisdom, might deem all this -very severe. Are we competent judges? This is a grand question in all -such matters. Let us beware how we presume to sit in judgment on the -enactments of divine government. Adam was driven out of paradise, -Aaron was stripped of his priestly robes, Moses was sternly refused -entrance into Canaan, and Saul was deprived of his kingdom--and for -what? Was it for what men would call a grave moral offense--some -scandalous sin. No; it was, in each case, for neglecting the word of -the Lord. This is the serious thing for us to keep before us, in this -day of human willfulness, in which men undertake to set up their own -opinions, to think for themselves, and judge for themselves, and act -for themselves. Men proudly put the question, "Has not every man a -right to think for himself?" We reply, Most certainly not. We have a -right to obey. To obey what? Not the commandments of men, not the -authority of the so-called church, not the decrees of general -councils--in a word, not any merely human authority, call it what you -please, but simply the Word of the living God--the testimony of the -Holy Ghost--the voice of holy Scripture. This it is that justly claims -our implicit, unhesitating, unquestioning obedience. To this we are to -bow down our whole moral being. We are not to reason, we are not to -speculate, we are not to weigh consequences, we have nothing to do -with results, we are not to say "Why?" or "Wherefore?" It is ours to -obey, and leave all the rest in the hands of our Master. What has a -servant to do with consequences? what business has he to reason as to -results? It is of the very essence of a servant to do what he is told, -regardless of all other considerations. Had Adam remembered this, he -would not have been turned out of Eden; had Moses and Aaron remembered -it, they might have crossed the Jordan; had Saul remembered it, he -would not have been deprived of his throne. And so, as we pass down -along the stream of human history, we see this weighty principle -illustrated over and over again; and we may rest assured, it is a -principle of abiding and universal importance. - -And be it remembered, we are not to attempt to weaken this great -principle by any reasonings grounded upon God's foreknowledge of all -that was to happen, and all that man would do, in the course of time. -Men do reason in this way, but it is a fatal mistake. What has God's -foreknowledge to do with man's responsibility? Is man responsible, or -not? This is the question. If, as we most surely believe, he is, then -nothing must be allowed to interfere with this responsibility. Man is -called to obey the plain word of God; he is in no wise responsible to -know aught about God's secret purposes and counsels. Man's -responsibility rests upon what is revealed, not upon what is secret. -What, for example, did Adam know about God's eternal plans and -purposes when he was set in the garden of Eden and forbidden to eat of -the tree of the knowledge of good and evil? Was his transgression in -any wise modified by the stupendous fact that God took occasion from -that very transgression to display, in the view of all created -intelligences, His glorious scheme of redemption through the blood of -the Lamb? Clearly not. He received a plain commandment, and by that -commandment his conduct should have been absolutely governed. He -disobeyed, and was driven out of paradise into a world which has, for -well-nigh six thousand years, exhibited the terrible consequences of -one single act of disobedience--the act of taking the forbidden -fruit. - -True it is, blessed be God, that grace has come into this poor -sin-stricken world and there reaped a harvest which could never have -been reaped in the fields of an unfallen creation. But man was judged -for his transgression; he was driven out by the hand of God in -government, and by an enactment of that government, he has been -compelled to eat bread in the sweat of his brow. "Whatsoever _a man_ -[no matter who] soweth, that shall he also reap." - -Here we have the condensed statement of the principle which runs all -through the Word, and is illustrated on every page of the history of -God's government. It demands our very gravest consideration. It is, -alas! but little understood. We allow our minds to get under the -influence of one-sided and therefore false ideas of grace, the effect -of which is most pernicious. Grace is one thing, and government is -another: they must never be confounded. We would earnestly impress -upon the heart of the reader the weighty fact that the most -magnificent display of God's sovereign grace can never interfere with -the solemn enactments of His government. - - - - -CHAPTER IV. - - -"Now therefore _hearken_, O Israel, unto the statutes and unto the -judgments which I teach you, for to _do_ them, that ye may _live_, and -go in and _possess_ the land which the Lord God of your fathers giveth -you." - -Here we have very prominently before us the special characteristic of -the entire book of Deuteronomy.--"Hearken" and "do," that ye may -"live" and "possess." This is a universal and abiding principle. It -was true for Israel, and it is true for us. The pathway of life and -the true secret of possession is simple obedience to the holy -commandments of God. We see this all through the inspired volume, from -cover to cover. God has given us His Word, not to speculate upon it or -discuss it, but, that we may obey it. And it is as we, through grace, -yield a hearty and happy obedience to our Father's statutes and -judgments, that we tread the bright pathway of life, and enter into -the reality of all that God has treasured up for us in Christ. "He -that hath My commandments, and keepeth them, he it is that loveth Me; -and he that loveth Me shall be loved of My Father, and I will love -him, and will manifest Myself to him." - -How precious is this! Indeed, it is unspeakable. It is something quite -peculiar. It would be a very serious mistake to suppose that the -privilege here spoken of is enjoyed by all believers. It is not. It is -only enjoyed by such as yield a loving obedience to the commandments -of our Lord Jesus Christ. It lies within the reach of all, but all do -not enjoy it, because all are not obedient. It is one thing to be a -child, and quite another to be an obedient child; it is one thing to -be saved, and quite another thing to love the Saviour, and delight in -all His most precious precepts. - -We may see this continually illustrated in our family circles. There, -for example, are two sons, and one of them only thinks of pleasing -himself, doing his will, gratifying his own desires. He takes no -pleasure in his father's society, does not take any pains to carry out -his father's wishes, knows hardly any thing of his mind, and what he -does know he utterly neglects or despises. He is ready enough to avail -himself of all the benefits which accrue to him from the relationship -in which he stands to his father--ready enough to accept clothes, -books, money--all, in short, that the father gives; but he never seeks -to gratify the father's heart by a loving attention to his will, even -in the smallest matters. The other son is the direct opposite to all -this. He delights in being with his father; he loves his society, -loves his ways, loves his words; he is constantly taking occasion to -carry out his father's wishes, to get him something that he knows will -be agreeable to him. He loves his father, not for his gifts, but for -himself; and he finds his richest enjoyment in being in his father's -company and in doing his will. - -Now, can we have any difficulty in seeing how very differently the -father will feel towards those two sons? True, they are both his sons, -and he loves them both, with a love grounded upon the relationship in -which they stand to him; but beside the love of relationship common to -both, there is the love of complacency peculiar to the obedient child. -It is impossible that a father can find pleasure in the society of a -willful, self-indulgent, careless son. Such a son may occupy much of -his thoughts, he may spend many a sleepless night thinking about him -and praying for him, he would gladly spend and be spent for him; but -he is not agreeable to him, does not possess his confidence, cannot be -the depositary of his thoughts. - -All this demands the serious consideration of those who really desire -to be acceptable or agreeable to the heart of our heavenly Father and -our Lord Jesus Christ. We may rest assured of this, that obedience is -grateful to God; and "His commandments are not grievous"--nay, they -are the sweet and precious expression of His love, and the fruit and -evidence of the relationship in which He stands to us. And not only -so, but He graciously rewards our obedience by a fuller manifestation -of Himself to our souls, and His dwelling with us. This comes out in -great fullness and beauty in our Lord's reply to Judas, not Iscariot, -for whose question we may be thankful--"'Lord, how is it that Thou -wilt manifest Thyself unto us, and not unto the world?' Jesus answered -and said unto him, 'If a man love Me, he will keep My words; and My -Father will love him, and We will come unto him, and make Our abode -with him.'" (John xiv.) - -Here we are taught that it is not a question of the difference between -"the world" and "us," inasmuch as the world knows nothing either of -relationship or obedience, and is therefore in no wise contemplated in -our Lord's words. The world hates Christ, because it does not know -Him. Its language is, "Depart from us; for we desire not the -knowledge of Thy ways." "We will not have this Man to reign over us." - -Such is the world, even when polished by civilization, and gilded with -the profession of Christianity. There is, underneath all the gilding, -all the polish, a deep-seated hatred of the Person and authority of -Christ. His sacred, peerless name is tacked on to the world's -religion, at least throughout baptized christendom; but behind the -drapery of religious profession, there lurks a heart at enmity with -God and His Christ. - -But our Lord is not speaking of the world in John xiv. He is shut in -with "His own," and it is of them He is speaking. Were He to manifest -Himself to the world, it could only be for judgment and eternal -destruction. But, blessed be His name, He does manifest Himself to His -own obedient children, to those who have His commandments and keep -them, to those who love Him and keep His words. - -And, let the reader thoroughly understand that when our Lord speaks of -His commandments, His words, and His sayings, He does not mean the ten -commandments, or law of Moses. No doubt, those ten commandments form a -part of the whole canon of Scripture--the inspired Word of God; but to -confound the law of Moses with the commandments of Christ would be -simply turning things upside down, it would be to confound Judaism -with Christianity--law and grace. The two things are as distinct as -any two things can be, and must be so maintained by all who would be -found in the current of the mind of God. - -We are sometimes led astray by the mere sound of words; and hence, -when we meet with the word "commandments," we instantly conclude that -it must needs refer to the law of Moses. But this is a very great and -mischievous mistake. If the reader is not clear and established as to -this, let him close this volume and turn to the first eight chapters -of the epistle to the Romans, and the whole of the epistle to the -Galatians, and read them calmly and prayerfully, as in the very -presence of God, with a mind freed from all theological bias and the -influence of all previous religious training. There he will learn, in -the fullest and clearest manner, that the Christian is not under law -in any way, or for any object whatsoever, either for life, for -righteousness, for holiness, for walk, or for any thing else. In -short, the teaching of the entire New Testament goes to establish, -beyond all question, that the Christian is not under law, not of the -world, not in the flesh, not in his sins. The solid ground of all this -is the accomplished redemption which we have in Christ Jesus, in -virtue of which we are sealed by the Holy Ghost, and thus indissolubly -united to, and inseparably identified with a risen and glorified -Christ; so that the apostle John can say of all believers, all God's -dear children, "_As_ He [Christ] _is, so are we_ in this world." This -settles the whole question, for all who are content to be governed by -holy Scripture. And as to all beside, discussion is worse than -useless. - -We have digressed from our immediate subject, in order to meet any -difficulty arising from a misunderstanding of the word "commandments." -The reader cannot too carefully guard against the tendency to confound -the commandments spoken of in John xiv. with the commandments of -Moses, given in Exodus xx. And yet we reverently believe that Exodus -xx. is as truly inspired as John xiv. - -And now, ere we finally turn from the subject which has been engaging -us, we would ask the reader to refer, for a few moments, to a piece of -inspired history which illustrates, in a very striking way, the -difference between an obedient and disobedient child of God. He will -find it in Genesis xviii, xix. It is a profoundly interesting study, -presenting a contrast instructive, suggestive, and practical beyond -expression. We are not going to dwell upon it, having in some measure -done so in our "Notes on the Book of Genesis;" but we would merely -remind the reader that he has before him, in these two chapters, the -history of two saints of God. Lot was just as much a child of God as -Abraham. We have no more doubt that Lot is amongst "the spirits of -just men made perfect" than that Abraham is there. This, we think, -cannot be called in question, inasmuch as the inspired apostle Peter -tells us that Lot's "righteous soul was vexed with the filthy -conversation of the wicked." - -But mark the grave difference between the two men. The Lord Himself -visited Abraham, sat with him, and partook readily of his hospitality. -This was a high honor indeed, a rare privilege--a privilege which Lot -never knew, an honor to which he never attained. The Lord never -visited him in Sodom; He merely sent His angels, His ministers of -power, the agents of His government. And even they, at first, sternly -refused to enter Lot's house or to partake of his proffered -hospitality. Their withering reply was, "Nay, but we will abide in the -street all night." And when they did enter his house, it was only to -protect him from the lawless violence with which he was surrounded, -and to drag him out of the wretched circumstances into which, for -worldly gain and position, he had plunged himself. Could contrast be -more vivid? - -But further, the Lord delighted in Abraham, manifested Himself to him, -opened His mind to him, told him of His plans and purposes--what He -was about to do with Sodom. "Shall I," said He, "hide from Abraham -that thing which I do; seeing that Abraham shall surely become a great -and mighty nation, and all the nations of the earth shall be blessed -in him? For _I know him, that he will command his children and his -household after him, and they shall keep the way of the Lord, to do -justice and judgment_, that the Lord may bring upon Abraham that which -he hath spoken of him." - -We could hardly have a more telling illustration of John xiv. 21, 23, -although the scene occurred two thousand years before the words were -uttered. Have we aught like this in the history of Lot? Alas! no. It -could not be. He had no nearness to God, no knowledge of His mind, no -insight into His plans and purposes. How could he? Sunk, as he was, in -the low moral depths of Sodom, how could he know the mind of God? -Blinded by the murky atmosphere which inwrapped the guilty cities of -the plain, how could he see into the future? Utterly impossible. If a -man is mixed up with the world, he can only see things from the -world's stand-point; he can only measure things by the world's -standard, and think of them with the world's thoughts. Hence it is -that the Church, in its Sardis condition, is _threatened_ with the -coming of the Lord as a thief, instead of being _cheered_ with the -hope of His coming as the bright and morning star. If the professing -church has sunk to the world's level--as, alas! she has--she can only -contemplate the future from the world's point of view. This accounts -for the feeling of dread with which the great majority of professing -Christians look at the subject of the Lord's coming. They are looking -for Him as a thief, instead of the blessed Bridegroom of their hearts. -How few there are, comparatively, who _love His appearing_! The great -majority of professors (we grieve to have to pen the words) find their -type in Lot rather than in Abraham. The Church has departed from her -proper ground; she has gone down from her true moral elevation, and -mingled herself with that world which hates and despises her absent -Lord. - -Still, thank God, there are "a few names, even in Sardis, which have -not defiled their garments"--a few living stones, amid the smouldering -ashes of lifeless profession--a few lights twinkling amid the moral -gloom of cold, nominal, heartless, worldly Christianity. And not only -so, but in the Laodicean phase of the Church's history, which presents -a still lower and more hopeless condition of things, when the whole -professing body is about to be spued out of the mouth of "the faithful -and true witness"--even at this advanced stage of failure and -departure, those gracious words fall, with soul-stirring power, on the -attentive ear, "Behold, I stand at the door, and knock: if _any man_ -hear My voice, and open the door, I will come in _to him_, and will -sup with him, and he with Me."[7] - - [7] To apply the solemn address of Christ to the church of Laodicea, - as we sometimes find it done in modern evangelical preaching, to the - case of the sinner, is a great mistake. No doubt, what the preacher - means is right enough, but it is not presented here. It is not Christ - knocking at the door of a sinner's heart, but knocking at the door of - the professing church. What a fact is this! How full of deep and awful - solemnity as regards the church! What an end to come to!--Christ - outside! But what grace, as regards Christ, for He is knocking! He - wants to come in; He is still lingering, in patient grace and - changeless love, ready to come in to any faithful individual heart - that will only open to Him. "If any man"--even one! In Sardis, He - could speak _positively_ of "_a few_;" in Laodicea, He can only speak - _doubtfully_ as to finding _one_. But should there be even one, He - will come in to him, and sup with him. Precious Saviour! Faithful - Lover of our souls! "Jesus Christ, the same yesterday, to-day, and - forever." - - Reader, need we wonder that the enemy should seek to mutilate and - misapply the solemn and searching address to the church of - Laodicea--the professing body in the last dreary stage of its history? - We have no hesitation in saying that to apply it _merely_ to the case - of an unconverted soul is to deprive the professing church of one of - the most pertinent, pungent, and powerful appeals within the covers of - the New Testament. - -Thus, in the days of professing Christianity, as in the days of the -patriarchs--in the times of the New Testament, as in those of the Old, -we see the same value and importance attached to a hearing ear and an -obedient heart. Abraham, in the plains of Mamre, the pilgrim and the -stranger, the faithful and obedient child of God, tasted the rare -privilege of entertaining the Lord of glory--a privilege which could -not be known by one who had chosen his place and his portion in a -sphere doomed to destruction. So, also, in the days of Laodicean -indifference and boastful pretension, the truly obedient heart is -cheered with the sweet promise of sitting down to sup with Him who is -"the Amen, the faithful and true witness, the beginning of the -creation of God." In a word, let the condition of things be what it -may, there is no limit to the blessing of the individual soul who will -only hearken to the voice of Christ, and keep His commandments. - -Let us remember this. Let it sink down into the very deepest depths of -our moral being. Nothing can rob us of the blessings and privileges -flowing from obedience. The truth of this shines out before our eyes -in every section and on every page of the volume of God. At all times, -in all places, and under all circumstances, the obedient soul was -happy in God, and God was happy in him. It always holds good, whatever -be the character of the dispensation, that, "To this man will I look, -even to him who is of a contrite spirit, and trembles at My word." -Nothing can ever alter or touch this. It meets us in the fourth -chapter of our blessed book of Deuteronomy, in the words with which -this section opens--"Now therefore _hearken_, O Israel, unto _the -statutes_ and unto _the judgments which I teach you_, for _to do_, -that ye may live, and go in and possess the land which the Lord God of -your fathers giveth you." It meets us in those precious words of our -Lord, in John xiv, on which we have been dwelling--"He that hath _My -commandments_ and keepeth them, he it is that loveth Me," etc. And -again, "If a man love Me, _he will keep My sayings_."[8] It shines -with peculiar brightness in the words of the inspired apostle -John--"Beloved, if our heart condemn us not, then have we confidence -toward God. And whatsoever we ask, we receive of Him, _because we keep -His commandments_, and _do those things that are pleasing in His -sight_. And this is His commandment, that we should believe on the -name of His Son Jesus Christ, and love one another, as he gave us -commandment. And he that keepeth His commandments dwelleth in Him, and -He in him." (1 John iii. 21-24.) - - [8] There is an interesting difference between the Lord's - "commandments" and "sayings." The former set forth, distinctly and - definitely, what we ought to do; the latter are the expression of His - mind. If I give my child a command, it is the statement of his duty; - and if he loves me, he will delight to do it. But if he has heard me - _say_ I like to see such a thing done, although I have not actually - told him to do it, it will touch my heart much more deeply to see him - go and do that thing in order to gratify me, than if I had given him a - positive command. Now, ought we not to try and please the heart of - Christ? Should we not "labor to be agreeable to Him"? He has made us - accepted; surely we ought to seek, in every possible way, to be - acceptable to Him. He delights in a loving obedience; it was what He - Himself rendered to the Father.--"I delight to do Thy will; yea, _Thy - law_ is within _My heart_." "If ye keep My commandments, ye shall - abide in My love; even as I have kept My Father's commandments, and - abide in His love." Oh, that we may drink more deeply into the spirit - of Jesus, walk in His blessed footsteps, and render Him a more loving, - devoted, and whole-hearted obedience in all things! Let us earnestly - seek after these things, beloved Christian reader, that His heart may - be gratified, and His name glorified in us, and in our entire - practical career from day to day. - -Passages might easily be multiplied, but there is no need. Those which -we have quoted set before us, in the clearest and fullest way -possible, the very highest motive for obedience, namely, its being -agreeable to the heart of our Lord Jesus Christ--well-pleasing to God. -True, we owe a hearty obedience on every ground. "We are not our own; -we are bought with a price." We owe our life, our peace, our -righteousness, our salvation, our everlasting felicity and glory, all -to Him; so that nothing can exceed the moral weight of His claims upon -us for a life of whole-hearted obedience. But above and beyond His -moral claims stands the marvelous fact that His heart is gratified, -His spirit refreshed, by our keeping His commandments and doing those -things that are pleasing in His sight. - -Beloved Christian reader, can any thing exceed the moral power of such -a motive as this? Only think of our being privileged to give pleasure -to the heart of our beloved Lord! What sweetness, what interest, what -preciousness, what holy dignity, it imparts to every little act of -obedience to know that it is grateful to the heart of our Father! How -far beyond the legal system is this! It is a most perfect contrast, in -its every phase and every feature. The difference between the legal -system and Christianity is the difference between death and life, -bondage and liberty, condemnation and righteousness, distance and -nearness, doubt and certainty. How monstrous the attempt to amalgamate -these two things--to work them up into one system, as though they were -but two branches from the one stem! What hopeless confusion must be -the result of any such effort! How terrible the effect of seeking to -place souls under the influence of the two things! As well might we -attempt to combine the sun's meridian beams with the profound darkness -of midnight. Looked at from a divine and heavenly stand-point, judged -in the light of the New Testament, measured by the standard of the -heart of God, the mind of Christ, there could not be a more hideous -anomaly than that which presents itself to our view in christendom's -effort to combine law and grace. And as to the dishonor done to God, -the wound inflicted on the heart of Christ, the grief and despite -offered to the Holy Ghost, the damage done to the truth of God, the -grievous wrong perpetrated upon the beloved lambs and sheep of the -flock of Christ, the terrible stumbling-block thrown in the way of -both Jew and Gentile, and, in short, the serious injury done to the -entire testimony of God during the last eighteen centuries, the -judgment-seat of Christ can alone declare it; and oh, what an awful -declaration that will be! It is too tremendous to contemplate. - -But there are many pious souls throughout the length and breath of the -professing church who conscientiously believe that the only possible -way to produce obedience, to attain to practical holiness, to secure a -godly walk, to keep our evil nature in order, is to put people under -the law. They seem to fear that if souls are taken from under the -school-master, with his rod and rudiments, there is an end to all -moral order. In the absence of the authority of law, they look for -nothing but hopeless confusion. To take away the ten commandments as a -rule of life, is, in their judgment, to remove those grand moral -embankments which the hand of God has erected to stem the tide of -human lawlessness. - -We can fully understand their difficulty. Most of us have had to -encounter it, in one shape or another. But we must seek to meet it in -God's way. It is of no possible use to cling, with fond tenacity, to -our own notions, in the face of the plainest and most direct teaching -of holy Scripture. We must, sooner or later, give up all such notions. -Nothing will, nothing can, stand but the Word of our God--the voice of -the Holy Ghost--the authority of Scripture--the imperishable teachings -of that peerless revelation which our Father has, in His infinite -grace, put into our hands. To that we must listen, with profound and -reverent attention; to it we must bow down, with unquestioning and -unqualified obedience. We must not presume to hold a single opinion -of our own: God's opinion must be ours. We must clear out all the -rubbish, which, by the influence of mere human teaching, has -accumulated in our minds, and have every chamber thoroughly cleansed -by the action of the Word and Spirit of God, and thoroughly ventilated -by the pure and bracing air of the new creation. - -Furthermore, we must learn to confide implicitly in every word that -proceedeth out of the mouth of God. We must not reason, we must not -judge, we must not discuss: we must simply believe. If man speaks, if -it be a mere question of human authority, then indeed we must judge, -because man has no right to command. We must judge what he says, not -by our own opinions, or by any human standard, creed, or confession of -faith, but by the Word of God. But when Scripture speaks, all -discussion is closed. - -This is an unspeakable consolation. It is not within the compass of -human language to set forth adequately the value or the moral -importance of this great fact. It delivers the soul completely from -the blinding power of self-will on the one hand, and of mere -subjection to human authority on the other. It brings us into direct, -personal, living contact with the authority of God; and this is life, -peace, liberty, moral power, true elevation, divine certainty, and -holy stability. It puts an end to doubts and fears, to all the -fluctuations of mere human opinion, so perplexing to the mind, so -torturing to the heart. We are no longer tossed about with every wind -of doctrine, every wave of human thought. _God has spoken._ This is -quite enough. Here the heart finds its deep and settled repose. It has -made its escape from the stormy ocean of theological controversy, and -cast anchor in the blessed haven of divine revelation. - -Hence, therefore, we would say to the pious reader of these lines, if -you would know the mind of God on the subject before us--if you would -know the ground, character, and object of Christian obedience, you -must simply listen to the voice of holy Scripture. And what does it -say? Does it send us back to Moses, to teach us how to live? Does it -send us back "to the palpable mount," in order to secure holy living? -Does it put us under the law, to keep the flesh in order? Hear what it -says. Yes; hearken and ponder. Take the following words from Romans -vi.--words of emancipating, holy power: "For sin shall not have -dominion over you; for _ye are not under law_, but under grace." - -Now, we most earnestly entreat the reader to let these words enter -into the very depths of his soul. The Holy Ghost declares, in the -simplest and most emphatic manner, that Christians are not under law. -If we were under law, sin would have dominion over us. Indeed, we -invariably find, in Scripture, that "sin," "law," and "flesh" are -linked together. A soul under law cannot possibly enjoy full -deliverance from the dominion of sin; and in this we can see at a -glance the fallacy of the whole legal system, and the utter delusion -of seeking to produce holy living by putting souls under the law. It -is simply putting them into the very place where sin can lord it over -them, and rule them with absolute sway. How is it possible, then, to -produce holiness by law? It is absolutely hopeless. - -But let us turn, for a moment, to Romans vii. "Wherefore, my brethren, -ye also"--and all true believers, all God's people--"are become _dead -to the law_ by the body of Christ; that ye should be married to -another, even to Him who is raised from the dead, that we should bring -forth fruit unto God." Now, it is perfectly plain that we cannot be -"dead to the law" and "under the law" at the same time. It may perhaps -be argued that the expression, "dead to the law" is merely a figure. -Well, supposing it be so, we ask, A figure of what? Surely it cannot -be a figure of persons under law. Nay, it is a figure of the very -opposite. - -And let us mark particularly, the apostle does not say the law is -dead. Nothing of the kind. The law is not dead, but we are dead to it. -We have passed, by the death of Christ, out of the sphere to which the -law belongs. Christ took our place; He was made under the law; and, on -the cross, He was made sin for us. But He died for us, and we died in -Him; and He has thus taken us clean out of the position in which we -were under the dominion of sin, and under law, and introduced us into -an entirely new position, in living association and union with -Himself, so that it can be said. "As He is, so are we in this world." -Is He under law? Assuredly not. Well, neither are we. Has sin any -claim upon Him? None whatever. Neither has it any upon us. We are, as -to our standing, as He is in the presence of God; and therefore to put -us back under law would be a complete overturning of the entire -Christian position, and a most positive and flagrant contradiction of -the very plainest statements of holy Scripture. - -Now, we would, in all simplicity and godly sincerity, ask, How could -holy living be promoted by removing the very foundation of -Christianity? How could indwelling sin be subdued by putting us under -the very system that gave sin power over us? How could true Christian -obedience ever be produced by flying in the face of holy Scripture? We -confess we cannot conceive any thing more thoroughly preposterous. -Surely a divine end can only be gained by pursuing a divine way. Now, -God's way of giving us deliverance from the dominion of sin is by -delivering us from under law; and hence all those who teach that -Christians are under law are plainly at issue with God. Tremendous -consideration for all who desire to be teachers of the law! - -But let us hear further words from the seventh chapter of Romans. The -apostle goes on to say, "For _when we were in the flesh_, the motions -of sins, which were by the law, did work in our members to bring forth -fruit unto _death_. But now _we are delivered from the law_, being -dead [or, having died] to that wherein we were held: _that we should -serve_ in newness of spirit, and not in the oldness of the -letter."[9] - - [9] The rendering of Romans vii. 6 in our authorized version is - manifestly erroneous, inasmuch as it teaches that the law is dead, - which is not true. "The law is good, if a man use it lawfully." (1 - Tim. i.) And again, "The law is holy." (Rom. vii.) Scripture never - teaches that the law is dead, but it teaches that the believer is dead - to the law--a totally different thing. - - But further, +apothanontes+ cannot possibly apply to the law, - as any well-taught school-boy can see at a glance; it applies to - us--believers. Were it the law, the word would be +apothanontos+. - -Here, again, all is as clear as a sunbeam. What means the expression, -"When we _were_ in the flesh"? Does it--can it mean that we _are_ -still in that condition? Clearly not. If I were to say, When I _was_ -in London, would any one understand that I am in London still? The -thought is absurd. - -But what does the apostle mean by the expression, "When we were in the -flesh"? He simply refers to a thing of the past--to a condition that -no longer obtains. Are believers, then, not in the flesh? So Scripture -emphatically declares. But does this mean that they are not in the -body? Assuredly not. They are in the body as to the fact of their -existence, but not in the flesh as to the ground of their standing -before God. - -In chapter viii. we have the most distinct statement of this -point.--"So then they that are in the flesh cannot please God. _But ye -are not in the flesh_, but in the Spirit, if so be that the Spirit of -God dwell in you." Here we have the statement of a most solemn fact, -and the setting forth of a most precious, glorious privilege. "They -that are in the flesh _cannot please God_." They may be very moral, -very amiable, very religious, very benevolent; but they cannot please -God. Their entire position is false. The source whence all the streams -flow is corrupt; the root and stem whence all the branches emanate are -rotten--hopelessly bad. They cannot produce a single atom of good -fruit--fruit that God can accept. "They cannot please God." They must -get into an entirely new position; they must have a new life, new -motives, new objects--in a word, they must be a new creation. How -solemn is all this! Let us weigh it thoroughly, and see if we -understand the apostle's words. - -But on the other hand, mark the glorious privilege of all true -believers. "_Ye are not in the flesh._" Believers are no longer in a -position in which they cannot please God. They have a new nature--a -new life, every movement, every outflow, of which is agreeable to God. -The very feeblest breathing of the divine life is precious to God. Of -this life, the Holy Ghost is the power, Christ the object, glory the -goal, heaven the home. All is divine, and therefore perfect. True, the -believer is liable to err, prone in himself to wander, capable of -sinning. In him (that is, in his flesh,) dwelleth no good thing. But -his _standing_ is based on the eternal stability of the grace of God, -and his _state_ is met by the divine provision which that grace has -made for him in the precious atonement and all-prevailing advocacy of -our Lord Jesus Christ. Thus he is forever delivered from that terrible -system in which the prominent figures are, "Flesh," "Law," "Sin," -"Death"--melancholy group, most surely!--and he is brought into that -glorious scene in which the prominent figures are, "Life," "Liberty," -"Grace," "Peace," "Righteousness," "Holiness," "Glory," "Christ." "For -_ye are not come_ to the mount that might be touched"--that is, the -palpable mount--"and that burned with fire, nor unto blackness, and -darkness, and tempest, and the sound of a trumpet, and the voice of -words; which voice they that heard, entreated that the word should not -be spoken to them any more: (For they could not endure that which was -commanded, 'And if so much as a beast touch the mountain, it shall be -stoned, or thrust through with a dart:' and so terrible was the sight, -that Moses said, 'I exceedingly fear and quake:') but _ye are come_ -unto Mount Sion, and unto the city of the living God, the heavenly -Jerusalem, and to an innumerable company of angels, the general -assembly, the church of the first-born [ones] which are written in -heaven, and to God the Judge of all, and to the spirits of just men -made perfect, and to Jesus the Mediator of the new covenant, and to -the blood of sprinkling, that speaketh better things than Abel." (Heb. -xii.) - -Thus we have endeavored to meet the difficulty of any conscientious -reader who up to the moment in which he opened this volume had -cherished the conviction that it is only by putting believers under -the law that practical holiness and true obedience can be attained. We -trust he has followed us through the line of Scripture evidence which -we have laid before him. If so, he will see that to place believers in -such a position is to do away with the very foundations of -Christianity--to abandon grace--to give up Christ--to go back to the -flesh, in which we cannot please God, and to place ourselves under the -curse. In short, the legal system of men is diametrically opposed to -the teaching of the entire New Testament. It was against this system -and its upholders that the blessed apostle Paul, during his whole -life, ever testified. He absolutely abhorred it, and continually -denounced it. The law-teachers were ever seeking to sap and undermine -his blessed labors, and subvert the souls of his beloved children in -the faith. It is impossible to read his burning sentences in the -epistle to the Galatians, his withering references in his epistle to -the Philippians, or his solemn warnings in the epistle to the Hebrews, -and not see how intense was his abhorrence of the whole legal system -of the law-teachers, and how bitterly he wept over the ruins of the -testimony so dear to his large, loving, devoted heart. - -But it is possible that after all we have written, and notwithstanding -the full tide of Scripture evidence to which we have called the -reader's attention, he may still feel disposed to ask, Is there not a -danger of unholy laxity and levity if the restraining power of the law -be removed? To this we reply, God is wiser than we are. He knows best -how to cure laxity and levity, and how to produce the right sort of -obedience. He tried the law, and what did it do? It worked wrath; it -caused the offense to abound; it developed "the motions of sins;" it -brought in death; it was the strength of sin; it deprived the sinner -of all power; it slew him; it was condemnation; it cursed all who had -to do with it--"As many as are of the works of the law are under the -curse;" and all this, not because of any defect in the law, but -because of man's total inability to keep it. - -Is it not plain to the reader that neither life nor righteousness nor -holiness nor true Christian obedience could ever be attained under -law? Is it possible, after all that has passed in review before us, -that he can have a single question, a single doubt, a single -difficulty? We trust not. No one who is willing to bow down to the -teaching and authority of the New Testament can adhere to the legal -system for one hour. - -However, ere we turn from this weighty and all-important subject, we -shall place before the reader a passage or two of Scripture in which -the moral glories of Christianity shine forth with peculiar lustre, in -vivid contrast to the entire Mosaic economy. - -First of all, let us take that familiar passage at the opening of the -eighth of Romans, "There is therefore now _no condemnation_ to them -which are _in Christ Jesus_. For the law of the spirit of life in -Christ Jesus _hath made me free_ from the law of sin and death. For -what the law could not do, in that it was weak through the flesh, God -sending His own Son _in the likeness_ of sinful flesh, and for sin, -condemned sin in the flesh; that the righteousness [+dikaiôma+] -of the law might be fulfilled in us, who walk not after the flesh, but -after the Spirit." (Ver. 1-4.) - -Now, we must bear in mind that verse 1 sets forth the _standing_ of -every Christian--his _position_ before God. He is "in Christ Jesus." -This settles every thing. He is not in the flesh; he is not under law; -he is absolutely and eternally "in Christ Jesus." Hence there is, -there can be, no condemnation. The apostle is not speaking of or -referring to our _walk_ or our _state_. If he were, he could not -possibly speak of "no condemnation." The most perfect Christian walk -that ever was exhibited, the most perfect Christian state that ever -was attained, would afford some ground for judgment and condemnation. -There is not a Christian on the face of the earth who has not daily to -judge his state and his walk--his moral condition and his practical -ways. How, then, could "no condemnation" ever stand connected with, or -be based upon, Christian walk? Utterly impossible. In order to be free -from all condemnation, we must have what is divinely perfect, and no -Christian walk is or ever was that. Even a Paul had to withdraw his -words (Acts xxiii. 5.). He repented of having written a letter (2 Cor. -vii. 8.). A perfect walk and a perfect state were only found in One. -In all beside--even the holiest and best, failure is found. - -Hence, therefore, the second clause of Romans viii. 1 must be -rejected: it is not Scripture. This, we think, would be seen by any -one really taught of God, apart from all question of mere criticism. -Any spiritual mind would detect the incongruity between the words "no -condemnation" and "walk." The two things cannot be made to harmonize. -And here, we doubt not, is just where thousands of pious souls have -been plunged into difficulty as to this really magnificent and -emancipating passage. The joyful sound, "No condemnation," has been -robbed of its deep, full, and blessed significance by a clause -introduced by some scribe or copyist whose feeble vision was doubtless -dazzled by the brightness of that free, absolute, sovereign grace -which shines in the opening statement of the chapter. How often have -we heard such words as these!--"Oh, yes; I know there is no -condemnation to them that are in Christ Jesus; but that is if they -walk not after the flesh, but after the Spirit. Now, I cannot say that -I walk thus. I long to do so, and I mourn over my failure. I would -give worlds to be able to walk more perfectly; but, alas! alas! I have -to judge myself--my state, my walk, my ways--each day, each hour. This -being so, I dare not apply to myself the precious words, 'no -condemnation.' I hope to be able to do so some day, when I have made -more progress in personal holiness; but in my present state, I should -deem it the very height of presumption to appropriate to myself the -precious truth contained in the first clause of Romans viii." - -Such thoughts as these have passed through the minds of most of us, if -they have not been clothed in words. But the simple and conclusive -answer to all such legal reasonings is found in the fact that the -second clause of Romans viii. 1 is not Scripture at all, but a very -misleading interpolation, foreign to the spirit and genius of -Christianity, opposed to the whole line of argument in the context -where it occurs, and utterly subversive of the solid peace of the -Christian. It is a fact well known to all who are conversant with -biblical criticism, that all the leading authorities are agreed in -rejecting the second clause of Romans viii. 1.[10] And in this, it is -simply a matter of criticism confirming, as all sound criticism must -do, the conclusion at which a really spiritual mind would arrive -without any knowledge of criticism at all. - - [10] It may be that the reader feels a little jealous of any - interference with our excellent English Bible. He may, like many - others, feel disposed to say, "How is an uneducated man to know what - is Scripture and what is not? Must he depend upon scholars and critics - to give him certainty on so grave and important a question? If so, is - it not the same old story of looking to human authority to confirm the - Word of God?" By no means. It is a totally different thing. We all - know that all copies and translations must be, in some points, - imperfect, as being human; but we believe that the same grace which - gave the Word in the original Hebrew and Greek languages, has most - marvelously watched over our English translation, so that a poor man, - at the back of a mountain, may rest assured that he possesses in his - common English Bible the revelation of the mind of God. It is - wonderful, after all the labors of scholars and critics, how few - passages, comparatively, have had to be touched; and not one affecting - any foundation-doctrine of Christianity. God, who graciously gave us - the holy Scriptures at the first, has watched over them and preserved - them to His Church in a most wonderful manner. Moreover, He has seen - fit to make use of the labors of scholars and critics, from age to - age, to clear the sacred text of errors which, through the infirmity - attaching to all human agency, had crept into it. Should these - corrections shake our confidence in the integrity of Scripture as a - whole? or lead us to doubt that we possess, in very deed, the Word of - God? Nay, rather should they lead us to bless God for His goodness in - watching over His Word in order to preserve it in its integrity for - His Church. - -But in addition to all that has been advanced in reference to this -question, we cannot but think that the occurrence of the clause, "who -walk not after the flesh, but after the Spirit," in verse 4, affords -abundant evidence of its misplacement in verse 1. We cannot, for a -moment, admit the thought of redundancy in holy Scripture. Now, in -verse 4 it _is_ a question of walk--a question of our fulfilling "the -righteousness [mark the word--+dikaiôma+] of the law," and -hence the clause is in its right, because divinely fitted, place. A -person who walks in the Spirit--as every Christian ought--fulfills the -righteousness of the law. Love is the fulfilling of the law; and love -will lead us to do what the ten commandments could never effect, -namely, to love our enemies. No lover of holiness, no advocate of -practical righteousness, need ever be the least afraid of losing aught -by abandoning the legal ground, and taking his place on the elevated -platform of true Christianity--by turning from Mount Sinai to Mount -Zion--by passing from Moses to Christ. No; he only reaches a higher -source, a deeper spring, a wider sphere of holiness, righteousness, -and practical obedience. - -And then, if any one should feel disposed to ask, Does not the line of -argument which we have been pursuing tend to rob the law of its -characteristic glory? We reply, Most assuredly not. So far from this, -the law was never so magnified, never so vindicated, never so -established, never so glorified, as by that precious work which forms -the imperishable foundation of all the privileges, the blessings, the -dignities, and the glories of Christianity. The blessed apostle -anticipates and answers this very question in the earlier part of his -epistle to the Romans. "Do we then," he says, "make void the law -through faith? Far be the thought; yea, we establish the law." How -could the law be more gloriously vindicated, honored, and magnified -than in the life and death of the Lord Jesus Christ? Will any one -seek, for a moment, to maintain the extravagant notion that it is -magnifying the law to put Christians under it? We fondly trust the -reader will not. Ah! no; all this line of things must be completely -abandoned by those whose privilege it is to walk in the light of the -new creation; who know Christ as their life and Christ as their -righteousness, Christ their sanctification, Christ their great -exemplar, Christ their model, Christ their all and in all; who find -their motive for obedience, not in the fear of the curses of a broken -law, but in the love of Christ, according to those exquisitely beautiful -words, "The love of Christ"--not the law of Moses--"constraineth -us; because we thus judge, that if one died for all, then were all -dead. And He died for all, that they which live should not henceforth -live unto themselves, but unto Him which died for them and rose -again." (2 Cor. v.) - -Could the law ever produce aught like this? Impossible. But, blessed -forever be the God of all grace, "what the law could not do," not -because it was not holy, just, and good, but "in that it was weak -through the flesh"--the workman was all right, but the material was -rotten, and nothing could be made of it; but "God sending His own Son -in the likeness of sinful flesh, and for sin, condemned sin in the -flesh, that the righteousness of the law might be fulfilled in us, -who," as risen with Christ, linked with Him by the Holy Ghost, in the -power of a new and everlasting life, "walk not after the flesh, but -after the Spirit." - -This, and only this, is true, practical Christianity; and if the -reader will turn to the second of Galatians, he will find another of -those fine, glowing utterances of the blessed apostle, setting forth, -with divine force and fullness, the special glory of Christian life -and walk. It is in connection with his faithful rebuke of the apostle -Peter at Antioch, when that beloved and honored servant of Christ, -through his characteristic weakness, had been led to step down, for a -moment, from the elevated moral ground on which the gospel of the -grace of God places the soul. We cannot do better than quote the -entire paragraph for the reader: every sentence of it is pregnant with -spiritual power. - -"But when Peter was come to Antioch, I withstood him _to the face_." -He did not go behind his back, to disparage and depreciate him in the -view of others, even though "he was to be blamed. For before that -certain came from James, he did eat with the Gentiles; but when they -were come, he withdrew and separated himself, fearing them which were -of the circumcision. And the other Jews dissembled likewise with him, -insomuch that Barnabas also was carried away with their dissimulation. -But when I saw that they walked not uprightly according to the truth -of the gospel, I said unto Peter before them all, If thou, being a -Jew, livest after the manner of Gentiles, and not as do the Jews, why -compellest thou the Gentiles to live as do the Jews? We who are Jews -by nature, and not sinners of the Gentiles, knowing that a man is not -justified by works of law, but by the faith of Jesus Christ, even we -have believed in Jesus Christ, that we might be justified by the faith -of Christ, and not by works of law; for by works of law shall no flesh -be justified. But if, while we seek to be justified by Christ, we -ourselves also are found sinners, is therefore Christ the minister of -sin? God forbid [or, Far be the thought--+mę genoito+.]. For if -I build again the things which I destroyed, I make myself a -transgressor." For if the things were right, why destroy them? and if -they were wrong, why build them again? "For I, through law, am _dead -to law_, that I might live unto God. I am crucified with Christ: -nevertheless I live; yet not I, but Christ liveth in me; and the life -which I now live in the flesh, I live [not by the law, as a rule of -life, but] by the faith of the Son of God, _who loved me_, and gave -_Himself for me_. I do not frustrate the grace of God; for if -righteousness come by law, then Christ is dead in vain [or, has died -for nothing--+dôrean+.]." (Gal. ii. 11-21.) - -Here, then, we have one of the very finest statements of the truth as -to practical Christianity any where to be found. But what specially -claims our attention just now is, the very marked and beautiful way in -which the gospel of God opens up the path of the true believer between -the two fatal errors of legality on the one side and carnal laxity on -the other. Verse 19, in the passage just quoted, contains the divine -remedy for both these deadly evils. To all--whoever or wherever they -are--who would seek to put the Christian under the law, in any shape -or for any object whatsoever, our apostle exclaims, in the ears of -dissembling Jews, with Peter at their head, and as an answer to all -the law-teachers of every age, "_I am dead to law_." - -What can the law have to say to a dead man? Nothing. The law applies -to a living man, to curse him and kill him because he has not kept it. -It is a very grave mistake indeed to teach that the law is dead or -abolished. It is nothing of the sort. It is alive in all its force, in -all its stringency, in all its majesty, in all its unbending dignity. -It would be a very serious mistake to say that the law of England -against murder is dead; but if a man is dead, the law no longer -applies to him, inasmuch as he has passed entirely out of its range. - -But how is the believer dead to law? The apostle replies, "I through -law am dead to law." The law had brought the sentence of death into -his conscience, as we read in Romans vii, "I was alive without the -law once; but when the commandment came, sin revived and I died. And -the commandment, which was ordained to life, I found to be into death. -For sin, taking occasion by the commandment, deceived me, and by it -slew me." - -But there is more than this. The apostle goes on to say, "I am -crucified with Christ: nevertheless I live; yet not I, but Christ -liveth in me." And here is the triumphant answer of the Christian to -those who say that inasmuch as the Mosaic law is abrogated, there is -no longer any demand for the legal restraint under which the Jews were -called to live. To all who would seek liberty for self-indulgence, the -answer is, "I am dead to law, [not that I might give a loose rein to -the flesh, but] that I might live unto God." - -Thus nothing can be more complete, nothing more morally beautiful, -than the answer of true Christianity to legality on the one hand and -licentiousness on the other. Self crucified; sin condemned; new life -in Christ; a life to be lived to God; a life of faith in the Son of -God; the motive-spring of that life, the constraining love of -Christ--what can exceed this? Will any one, in view of the moral -glories of Christianity, contend for putting believers under the law, -putting them back into the flesh--back into the old creation--back to -the sentence of death in the conscience--back to bondage, darkness, -distance, fear of death, condemnation? - -Is it possible that any one who has ever tasted, even in the very -feeblest measure, the heavenly sweetness of God's most blessed gospel, -can accept the wretched mongrel system, composed of half law and half -grace, which christendom offers to the soul? How terrible to find the -children of God--members of the body of Christ--temples of the Holy -Ghost--robbed of their glorious privileges, and burdened with a heavy -yoke, which, as Peter says, "neither our fathers nor we were able to -bear." We earnestly entreat the Christian reader to consider what has -been placed before him. Search the Scriptures; and if you find these -things to be so, then fling aside forever the grave-clothes in which -christendom inwraps its deluded votaries, and walk in the liberty -wherewith Christ makes His people free; tear off the bandage with -which it covers the eyes of men, and gaze on the moral glories which -shine with such heavenly brilliancy in the gospel of the grace of God. - -And then let us prove, by a holy, happy, gracious walk and -conversation, that grace can do what law never could. Let our -practical ways from day to day, in the midst of the scenes, -circumstances, relationships, and associations in which we are called -to live, be the most convincing reply to all who contend for the law -as a rule of life. - -Finally, let it be our earnest, loving desire and aim to seek, in so -far as in us lies, to lead all the dear children of God into a clearer -knowledge of their standing and privileges in a risen and glorified -Christ. May the Lord send out His light and His truth, in the power -of the Holy Ghost, and gather His beloved people around Himself, to -walk in the joy of His salvation, in the purity and light of His -presence, and to wait for His coming. - - * * * * * - -We do not attempt to offer any apology for what may perhaps appear to -some of our readers to be a very lengthened digression from the fourth -chapter of Deuteronomy. The fact is, we have been led into what we -judge to be a very needed line of practical truth by the very first -verse of the chapter, as quoted at the opening of this section. We -felt it absolutely necessary, in speaking of the weighty question of -obedience, to seek to place it on its true basis. If Israel was called -to "hearken and do," how much more are we, who are so richly -blessed--yea, "blessed with _all_ spiritual blessings in the -heavenlies in Christ Jesus." We are called to obedience, even to the -obedience of Jesus Christ, as we have it in 1 Peter i, "Elect -according to the foreknowledge of God the Father, through -sanctification of the Spirit, unto obedience and sprinkling of the -blood of Jesus Christ." We are called to the very same character of -obedience as that which marked the life of our blessed Lord Jesus -Christ Himself. Of course, in Him there was no hindering influence as, -alas! there is in us; but as to the character of the obedience, it is -the same. - -This is an immense privilege. We are called to walk in the footsteps -of Jesus. "He that saith he abideth in Him ought himself also so to -walk even as He walked." Now, in pondering the path of our Lord, in -considering His marvelous life, there is one point which demands our -profound and reverent attention--a point which connects itself, in a -very special manner, with the book of Deuteronomy--and that is, the -way in which He ever used the Word of God--the place which He ever -gave to the holy Scriptures. This we consider to be a subject of the -last possible importance at the present moment. It holds a prominent -place throughout the lovely book with which we are at present engaged. -Indeed, as we have already remarked, it characterizes the book, and -marks it off from the three books which precede it in the divine -canon. We shall find proofs and illustrations of this in abundance as -we pass along. Every where, the Word of God gets its own paramount -place, as the only rule, the only standard, the only authority, for -man. It meets him in every position, in every relationship, in every -sphere of action, and in every stage of his moral and spiritual -history. It tells him what he ought to do, and what he ought not. It -furnishes him with ample guidance in every difficulty. It descends, as -we shall see, to the most minute details--such details, indeed, as -fill us with amazement to think that the High and Mighty One that -inhabiteth eternity could occupy Himself with them--to think that the -Omnipotent Creator and Sustainer of the vast universe could stoop to -legislate about a bird's nest. (Chap. xxii. 6.) - -Such is the Word of God--that peerless revelation--that perfect and -inimitable volume which stands alone in the history of literature. And -we may say that one special charm of the book of Deuteronomy--one -peculiar feature of interest is, the way in which it exalts the Word -of God, and enforces upon us the holy and happy duty of unqualified -and unhesitating obedience. - -Yes; we repeat and would fervently emphasize the words--unqualified -and unhesitating obedience. We would have these wholesome words -sounded in the ears of Christian professors throughout the length and -breadth of the earth. We live in a day specially marked by the setting -up of man's reason, man's judgment, man's will; in short, we live in -what the inspired apostle calls "man's day." On all hands we are -encountered by lofty and boastful words about human reason, and the -right of every man to judge and reason and think for himself. The -thought of being absolutely and completely governed by the authority -of holy Scripture is treated with sovereign contempt by thousands of -men who are the religious guides and teachers of the professing -church. For any one to assert his reverent belief in the plenary -inspiration, the all-sufficiency, and the absolute authority of -Scripture, is quite sufficient to stamp him as an ignorant, -narrow-minded man, if not a semi-lunatic, in the judgment of some who -occupy the very highest position in the professing church. In our -universities, our colleges, and our schools, the moral glory of the -Divine Volume is fast fading away, and instead thereof our young -people are led and taught to walk in the light of science--the light -of human reason. The Word of God itself is impiously placed at the bar -of man's judgment, and reduced to the level of the human -understanding. Every thing is rejected which soars beyond man's feeble -vision. - -Thus the Word of God is virtually set aside. For, clearly, if -Scripture is to be submitted to human judgment, it ceases to be the -Word of God. It is the very height of folly to think of submitting a -divine and therefore perfect revelation to any tribunal whatsoever. -Either God has given us a revelation or He has not. If He has, that -revelation must be paramount, supreme, above and beyond all question, -absolutely unquestionable, unerring, divine. To its authority all must -bow down, without a single question. To suppose for a moment that man -is competent to judge the Word of God, able to pronounce upon what is -or what is not worthy of God to say or to write, is simply to put man -in God's place. And this is precisely what the devil is aiming at, -although many of his instruments are not aware that they are helping -on his designs. - -But the question is continually cropping up before us, "How can we be -sure that we have, in our English Bible, the _bona-fide_ revelation of -God?" We reply, God can make us sure of it. If He does not, no one -can: if He does, no one need. This is our ground, and we deem it -unassailable. We should like to ask all those who start this infidel -question (for such we must honestly call it), Supposing that God -cannot give us the absolute certainty that, in our common English -Bible, we do actually possess His own most precious, priceless -revelation, then whither are we to turn? Of course, in such a weighty -matter, on which momentous and eternal consequences hang, a single -doubt is torture and misery. If I am not sure of possessing a -revelation from God, I am left without a single ray of light for my -path; I am plunged in darkness, gloom, and mental misery. What am I to -do? Can man help me by his learning, his wisdom, or his reason? Can he -satisfy my soul by his decision? Can he solve my difficulty, answer my -question, remove my doubt, dissipate my fear? Is man better able than -God to give me the assurance that God has spoken? - -The idea is absolutely monstrous--monstrous in the very highest -degree. The plain fact is this, reader: If God cannot give us the -certainty that He has spoken, we are left without His word altogether. -If we must turn to human authority, call it what you please, in order -to guarantee the Word of God to our souls, then that authority is -higher and greater, safer and more trustworthy, than the Word which it -guarantees. Blessed be God, it is not so. He has spoken to our hearts. -He has given us His Word, and that Word carries its own credentials -with it. It stands in no need of letters of commendation from a human -hand. What! turn to man to accredit the Word of the living -God!--apply to a worm to give us the assurance that our God has spoken -to us in His Word! Away forever with the blasphemous notion, and let -our whole moral being--all our ransomed powers adore the matchless -grace, the sovereign mercy, that has not left us to grope in the -darkness of our own minds, or to be bewildered by the conflicting -opinions of men; but has given us His own perfect and most precious -revelation, the divine light of His Word, to guide our feet into the -path of certainty and peace, to enlighten our understandings and -comfort our hearts, to preserve us from every form of doctrinal error -and moral pravity, and finally, to conduct us into the rest, -blessedness, and glory of His own heavenly kingdom. All praise to His -name throughout the everlasting ages! - -But we must bear in mind that the marvelous privilege of which we have -spoken--and truly it is most marvelous--is the basis of a most solemn -responsibility. If it be true that God has, in His infinite goodness, -given us a perfect revelation of His mind, then what should be our -attitude in reference to it? Are we to sit in judgment upon it? Are we -to discuss, argue, or reason? Alas! for all who do so. They will find -themselves on terribly dangerous ground. The only true, the only -proper, the only safe attitude for man in the presence of God's -revelation is, obedience--simple, unqualified, hearty obedience. This -is the only right thing for us, and this is the thing which is -pleasing to God. The path of obedience is the path of sweetest -privilege, rest, and blessing. This path can be trodden by the merest -babe in Christ, as well as by the "young men" and the "fathers." There -is the one straight and blessed path for all. Narrow it is, no doubt; -but, oh! it is safe, bright, and elevated. The light of our Father's -approving countenance ever shines upon it; and in this blessed light -the obedient soul finds the most triumphant answer to all the -reproaches of those who talk, in high-sounding words, about breadth of -mind, liberality of thought, freedom of opinion, progress, -development, and such like. The obedient child of God can afford to -put up with all this, because he feels and knows, he believes and is -sure, that he is treading a path indicated for him by the precious -Word of God. He is not careful to explain or apologize, feeling -assured that those who object, oppose, and reproach are utterly -incapable of understanding or appreciating his explanation. And, -moreover, he feels that it is no part of his duty to explain or -defend. He has but to obey; and as for objectors and opposers, he has -but to refer them to his Master. - -This makes it all so simple, so plain, so certain. It delivers the -heart from a thousand difficulties and perplexities. If we were to set -about replying to all who undertake to raise questions or start -difficulties, our whole life would be spent in the profitless task. We -may rest assured the best possible answer to all infidel objectors is, -the steady, earnest, onward path of unqualified obedience. Let us -leave infidels, skeptics, and rationalists to their own worthless -theories, while we, with unswerving purpose and firm step, pursue that -blessed path of childlike obedience which, like the shining light, -shineth more and more unto the perfect day. Thus shall our minds be -kept tranquil, for the peace of God, which passeth all understanding, -shall garrison our hearts and minds through Christ Jesus. When the -Word of God, which is settled forever in heaven, is hidden deep down -in our hearts, there will be a calm certainty, a holy stability, and a -marked progress in our Christian career, which will afford the best -possible answer to the gainsayer, the most effectual testimony to the -truth of God, and the most convincing evidence and solid confirmation -to every wavering heart. - -The chapter before us abounds in the most solemn exhortation to -Israel, grounded upon the fact of their having heard the word of God. -Thus in the second verse we have a sentence or two which should be -deeply engraved on the tablets of every Christian's heart.--"Ye shall -not add unto the word which I command you, neither shall ye diminish -aught from it." - -These words involve two grand facts with regard to the Word of God. It -is not to be added to, for the simplest of all reasons, because there -is nothing lacking; it is not to be diminished, because there is -nothing superfluous. Every thing we want is there, and nothing that is -there can be done without. "Add thou not unto His words, lest He -reprove thee, and thou be found a liar." To suppose that aught can be -added to God's Word is, upon the very face of it, to deny that it is -God's Word; and, on the other hand, if we admit that it is the Word of -God, then it follows of necessity (blessed necessity!) that we could -not afford to do without a single sentence of it. There would be a -blank in the volume which no human hand could fill up, if a single -clause were dropped from its place in the canon. We have all we want, -and hence we must not add: we want it all, and hence we must not -diminish. - -How deeply important is all this, in this day of human tampering with -the Word of God! How blessed to know that we have in our possession a -book so divinely perfect that not a sentence, not a clause, not a -word, can be added to it. We speak not, of course, of translations or -versions, but of the Scriptures as originally given of God--His own -perfect revelation. To this, not a touch can be given. As well might a -human finger have dared to touch the creation of God, on the morning -when all the sons of God sang together, as to add a jot or a tittle to -the inspired Word of God. And on the other hand, to take away a jot or -a tittle from it, is to say that the Holy Ghost has penned what was -unnecessary. Thus the holy volume is divinely guarded at both ends. It -is securely fenced round about, so that no rude hand should touch its -sacred contents. - -What! it may be said in reply, do you mean to say that every sentence, -from the opening lines of Genesis to the close of Revelation, is -divinely inspired? Yes; that is precisely the ground we take. We -claim for every line between the covers of the volume a divine origin. -To question this is to attack the very pillars of the Christian faith. -A single flaw in the canon would be sufficient to prove it not of God. -To touch a single stone in the arch is to bring down the whole fabric -in ruins around us. "All Scripture is divinely inspired, and" being -so, must be "profitable for doctrine, for reproof, for correction, for -instruction in righteousness; that the man of God may be perfect -[+artios+], throughly furnished unto all good works." (2 Tim. -iii.) - -This stronghold must on no account be surrendered; nay, it must be -tenaciously held, in the face of every infidel assault. If it be given -up, all is hopelessly lost--we have nothing to lean upon. Either the -Word of God is perfect, or we are left without any divine foundation -for our faith. If there be a word too much or a word too little in the -revelation which God has given us, then verily we are left, like a -ship without compass, rudder, or chart, to be drifted about on the -wild, tumultuous ocean of infidel thought; in short, if we have not an -absolutely perfect revelation, we are of all men most miserable. - -But we may still be challenged with such a question as this: Do you -believe that the long string of names in the opening chapters of 1 -Chronicles--those genealogical tables are divinely inspired? were they -written for our learning? and if so, what are we to learn from them? -We unhesitatingly declare our reverent belief in the divine -inspiration of all these; and we have no doubt whatever but that -their value, interest, and importance will be fully proved by and by -in the history of that people to whom they specially apply. - -And then, as to what we are to learn from those genealogical records, -we believe they teach us a most precious lesson as to Jehovah's -faithful care of His people Israel, and His loving interest in them -and in all that concerns them. He watches over them from generation to -generation, even though they are scattered and lost to human view. He -knows all about "the twelve tribes," and He will manifest them in due -time, and plant them in their destined inheritance, in the land of -Canaan, according to His promise to Abraham, Isaac, and Jacob. - -Now, is not all this full of blessed instruction for us? Is it not -full of comfort for our souls? Is it not most confirmatory of our -faith to mark the gracious pains-taking of our God, His minute care -and vigilance in reference to His earthly people? Most assuredly it -is. And ought not our hearts to be interested in all that interests -the heart of our Father? Are we not to take an interest in any thing -save what directly concerns ourselves? Where is there a loving child -who would not take an interest in all his father's concerns, and -delight to read every line that drops from his father's pen? - -Let us not be misunderstood. We do not, by any means, attempt to imply -that all portions of the Word of God are of like interest and -importance to us. We do not presume to assert that we are to hang -with equal interest over the first chapter of 1 Chronicles and the -seventeenth chapter of John or the eighth chapter of Romans. It seems -hardly necessary to make such a statement, inasmuch as no such -question is raised. But what we assert is that each of the above -scriptures is divinely inspired, one just as much as another; and not -only so, but we further assert that 1 Chronicles i. and such like -passages fill a niche which John xvii. cannot fill, and do a work -which Romans viii. cannot do. - -And finally, above and beyond all, we must remember that we are not -competent to judge what is and what is not worthy of a place in the -inspired canon. We are ignorant and short-sighted; and the very -portion which we might deem beneath the dignity of inspiration may -have some very important bearing upon the history of God's ways with -the world at large or with His people in particular. - -In short, it simply resolves itself into this with every truly pious -soul--every really spiritual mind: We reverently believe in the divine -inspiration of every line of our precious Bible, from beginning to -end; and we believe this not on the ground of any human authority -whatsoever. To believe in holy Scripture because it comes to us -accredited by any authority upon earth, would be to set that authority -above holy Scripture, inasmuch as that which guarantees has more -weight--more value than the thing guaranteed. Hence, we should no more -think of looking to human authority to confirm the Word of God than -we should of bringing out a rush-light to prove that the sun was -shining. - -No, reader; we must be clear and decided as to this. It must be, in -the judgment of our souls, a great cardinal truth which we hold dearer -than life itself--the plenary inspiration of holy Scripture. Thus -shall we have wherewithal to answer the cool audacity of modern -skepticism, rationalism, and infidelity. We do not mean to say that we -shall be able to convince infidels. God will deal with them in His own -way, and convince them with His own unanswerable arguments in His own -time. It is labor and time lost to argue with such men. But we feel -persuaded that the most dignified and effective answer to infidelity, -in its every phase, will be found in the calm repose of the heart that -rests in the blessed assurance that "all Scripture is given by -inspiration of God;" and again, "Whatsoever things were written -aforetime were written for our learning; that we through patience and -comfort of the Scriptures might have hope." The former of these -precious quotations proves that Scripture has come from God; the -latter, that it has come to us. Both together go to prove that we must -neither add to nor take from the Word of God. There is nothing -lacking, and nothing superfluous. The Lord be praised for this solid -foundation-truth, and for all the comfort and consolation that flows -from it to every true believer! - - * * * * * - -We shall now proceed to quote for the reader a few of the passages in -this fourth chapter of Deuteronomy which so emphatically set forth the -value, importance, and authority of the Word of God. In them, as in -the whole of this book, we shall see that it is not so much a question -of any particular ordinance, rite, or ceremony, but of the weight, -solemnity, and dignity of the Word of God itself, whatever that Word -may set before us. - -"Behold, I have taught you statutes and judgments, even as the Lord my -God commanded me, that ye should do so in the land whither ye go to -possess it." Their conduct was to be ruled and formed, in all things, -by the divine commandments. Immense principle for them, for us, for -all! "Keep, therefore, and do them; for _this is your wisdom_ and -_your understanding_ in the sight of the nations, which shall hear all -these statutes, and say, Surely this great nation is a wise and -understanding people." - -Let us specially weigh these words. Their wisdom and their -understanding were to consist in their simply keeping and doing the -divine statutes and judgments. It was not by learned discussion or -arguments that their wisdom was to be displayed, but by childlike, -unquestioning obedience. All the wisdom was in the statutes and -judgments, not in their thoughts and reasonings respecting them. The -profound and marvelous wisdom of God was seen in His Word, and this -was what the nations were to see and admire. The light of the divine -judgments shining in the conduct and character of the people of God -was to draw forth the admiring testimony of the nations around. - -Alas! alas! how differently it turned out! How little did the nations -of the earth learn, from the actings of Israel, about God and His -Word! Yea, His name was blasphemed continually through their ways. -Instead of occupying the high and holy and happy ground of loving -obedience to the divine commandments, they descended to the level of -the nations around them--adopted their habits, worshiped their gods, -and walked in their ways; so that those nations, instead of seeing the -lofty wisdom, purity, and moral glory of the divine statutes, saw only -the weakness, folly, and moral degradation of a people who made their -boast in being the depositary of those oracles which condemned -themselves. (Rom. ii, iii.) - -Still, blessed be God, His Word must stand forever, however His people -may fail to carry it out. His standard is perfect, and therefore must -never be lowered; and if the power of His Word be not seen in the ways -of His people, it will shine in the condemnation of those ways, and -ever abide for the guidance, comfort, strength, and blessing of any -who desire, however feebly or falteringly, to tread the path of -obedience. - -However, in the chapter with which we are at present occupied, the -lawgiver seeks to set the divine standard faithfully before the -people, in all its dignity and moral glory. He fails not to unfold to -them the true effect of obedience, while he solemnly warns them -against the danger of turning away from the holy commandments of God. -Hear his powerful pleadings with their hearts. "What nation is there -so great," he says, "who hath God so nigh unto them, as the Lord our -God is in all things that we call upon Him for? And what nation is -there so great, that hath statutes and judgments so righteous as all -this law, which I set before you this day?" - -Here is true moral greatness, at all times and in all places, for a -nation, for a people, for a household, or for an individual. To have -the living God nigh unto us; to have the sweet privilege of calling -upon Him, in all things; to have His power and His mercy ever -exercised toward us; to have the light of His blessed countenance -shining approvingly upon us, in all our ways; to have the moral effect -of His righteous statutes and holy commandments seen in our practical -career, from day to day; to have Him manifesting Himself to us, and -making His abode with us. - -What human language can adequately set forth the deep blessedness of -such privileges as these? and yet they are placed, by infinite grace, -within the reach of every child of God on the face of the earth. We do -not mean to assert that every child of God enjoys them. Far from it. -They are reserved, as we have already seen, for those who, through -grace, are enabled to render a loving, hearty, reverent obedience to -the divine word. Here lies the precious secret of the whole matter. It -was true for Israel of old, and it is true for the Church now--it was -true for the individual soul then, and it is true for the individual -soul now, that divine complacency is the priceless reward of human -obedience. And we may further add that obedience is the bounden duty -and high privilege of all God's people, and of each in particular. -Come what may, implicit obedience is our privilege and our duty, -divine complacency our present sweet reward. - -But the poor human heart is prone to wander, and manifold influences -are at work around us to draw us off from the narrow path of -obedience. We need not marvel, therefore, at the solemn and -oft-repeated admonitions addressed by Moses to the hearts and -consciences of his hearers. He pours his large, loving heart out to -the congregation so dear to him, in glowing, earnest, soul-stirring -accents. "Only take heed to thyself," he says, "and keep thy soul -diligently, lest thou forget the things which thine eyes have seen, -and lest they depart from thy heart all the days of thy life; but -teach them thy sons, and thy sons' sons." - -These are weighty words for all of us. They set before us two things -of unspeakable importance, namely, individual and domestic -responsibility--personal and household testimony. God's people of old -were responsible to keep the heart with all diligence, lest it should -let slip the precious Word of God. And not only so, but they were -solemnly responsible to instruct their children and their -grandchildren in the same. Are we, with all our light and privilege, -less responsible than Israel of old? Surely not. We are imperatively -called upon to give ourselves to the careful study of the Word of -God--to apply our hearts to it. It is not enough that we hurry over a -few verses or a chapter, as a piece of daily religious routine. This -will not meet the case at all. We want to make the Bible our supreme -and absorbing study,--that in which we delight--in which we find our -refreshment and recreation. - -It is to be feared that some of us read the Bible as a matter of duty, -while we find our delight and refreshment in the newspaper and light -literature. Need we wonder at our shallow knowledge of Scripture? How -could we know aught of the living depths or the moral glories of a -volume which we merely take up as a cold matter of duty, and read a -few verses with a yawning indifference, while, at the same time, the -newspaper or the sensational novel is literally devoured? - -It will perhaps be said, in reply, We cannot be always reading the -Bible. Would those who thus speak say, We cannot be always reading the -newspaper or the novel? And, we would further inquire, what must be -the actual state of a person who can say, "We cannot be always reading -the Bible"? Can he be in a healthy condition of soul? Can he really -love the Word of God? Can he have any just sense of its preciousness, -its excellence, its moral glories? Impossible. - -What mean the following words to Israel: "Therefore shall ye lay up -these My words _in your heart_, and _in your soul_, and bind them for -a sign upon _your hand_, that they may be as frontlets between _your -eyes_"? The "heart," the "soul," the "hand" the "eyes"--all engaged -about the precious Word of God. This was real work. It was to be no -empty formality, no barren routine. The whole man was to be given up, -in holy devotion, to the statutes and judgments of God. - -"And ye shall teach them your children, speaking of them when thou -sittest in thine house, and when thou walkest by the way, when thou -liest down, and when thou risest up. And thou shalt write them upon -the door-posts of thine house, and upon thy gates." Do we, Christians, -enter into such words as these? Has the Word of God such a place in -our hearts, in our homes, and in our habits? Do those who enter our -houses, or come in contact with us in daily life, see that the Word of -God is paramount with us? Do those with whom we do business see that -we are governed by the precepts of holy Scripture? Do our servants and -our children see that we live in the very atmosphere of Scripture, and -that our whole character is formed and our conduct governed by it? - -These are searching questions for our hearts, beloved Christian -reader. Let us not put them away from us. We may rest assured there is -no more correct indicator of our moral and spiritual condition than -that afforded by our treatment of the Word of God. If we do not love -it--love to study it--thirst after it--delight in it--long for the -quiet hour in the which we can hang over its sacred page and drink in -its most precious teaching--meditate upon it, in the closet, in the -family, in the street; in short, if we do not breathe its holy -atmosphere--if we could ever give utterance to such a sentiment as -that given above, that "we cannot be always reading the Bible," then, -verily, we have urgent need to look well to our spiritual state, for -we are sadly out of health. The new nature loves the Word of -God--earnestly desires it, as we read in 1 Peter ii.--"As new-born -babes, desire the sincere milk of the Word, that ye may grow thereby." - -This is the true idea. If the sincere milk of the Word be not sought -after, diligently used and eagerly fed upon, we must be in a low, -unhealthy, dangerous condition of soul. There may not be any thing -outwardly wrong in our conduct, we may not be publicly dishonoring the -Lord in our ways, but we are grieving His loving heart by our gross -neglect of His Word, which is but another term for the neglect of -Himself. It is the very height of folly to talk of loving Christ if we -do not love and live upon His Word. It is a delusion to imagine that -the new life can be in a healthy, prosperous condition where the Word -of God is habitually neglected in the closet and the family. - -We do not, of course, mean that no other book but the Bible should be -read, or we should not pen these "Notes;" but nothing demands greater -watchfulness than the matter of reading. All things are to be done in -the name of Jesus, and to the glory of God, and this is amongst the -"all things." We should read no book that we cannot read to the glory -of God, and on which we cannot ask God's blessing. - -We feel that this entire subject demands the most serious -consideration of all God's people, and we trust that the Spirit of God -may use our meditation on the chapter before us to stir up our hearts -and consciences in reference to what is due to the Word of God, both -in our hearts and in our houses. - -No doubt, if it has its right place in the heart, it will have its -right place also in the house; but if there be no acknowledgment of -the Word of God in the bosom of the family, it is hard to believe that -it has its right place in the heart. Heads of houses should ponder -this matter seriously. We are most fully persuaded that there ought to -be, in every Christian household, a daily acknowledgment of God and -His Word. Some may perhaps look upon it as bondage, as legality, as -religious routine, to have regular family worship. We would ask such -objectors, Is it bondage for the family to assemble at meals? Are the -family reunions around the social board ever regarded as a wearisome -duty--a piece of dull routine? Certainly not, if the family be a -well-ordered and happy one. Why, then, should it be regarded as a -burdensome thing for the head of a Christian household to gather his -children and his servants around him and read a few verses of the -precious Word of God, and breathe a few words of prayer before the -throne of grace? We believe it to be a habit in perfect accordance -with the teaching of both the Old and the New Testaments--a habit -grateful to the heart of God--a holy, blessed, edifying habit. - -What should we think of a professing Christian who never prayed, never -read the Word of God, in private? Could we possibly regard him as a -happy, healthy, true Christian? Assuredly not. Indeed we should -seriously question the existence of divine life in such a soul. Prayer -and the Word of God are absolutely essential to healthy, vigorous -Christian life; so that a man who habitually neglects these must be in -an utterly dead state. - -Now, if it be thus in reference to an individual, how can a family be -regarded as in a right state where there is no family reading, no -family prayer, no family acknowledgment of God or His Word? Can we -conceive a God-fearing household going on from Lord's day morning to -Saturday night without any collective recognition of the One to whom -they owe every thing? Day after day rolls on, domestic duties are -attended to, the family assemble regularly at meals, but there is no -thought of summoning the household around the Word of God, or around -the mercy-seat. We ask, Where is the difference between such a family -and any poor heathen household? Is it not most sad--most deplorable to -find those who make the very highest profession, and who take their -places at the Lord's table, yet living in the gross neglect of family -reading--family worship? - -Reader, are you the head of a household? If so, what are your -thoughts on the subject? and what is your line of action? Have you -family reading and family prayer, daily in your house? If not, (bear -with us when we ask you,) why not? Search and see what is the real -root of the matter. Has your heart declined from God, from His Word -and His ways? Do you read and pray in private? Do you love the Word -and prayer? do you find delight in them? If so, how is it you neglect -them in your household? Perhaps you seek to excuse yourself on the -ground of nervousness and timidity; if so, look to the Lord to enable -you to overcome the weakness. Just cast yourself on His unfailing -grace, and gather your household around you at a certain hour each -day, read a few verses of Scripture and breathe half a dozen words of -prayer; or, if you cannot do this at first, just let the family kneel -for a few moments in silence before the throne. - -Any thing, in short, like a family acknowledgment, a family testimony: -any thing but a godless, careless, prayerless life in your household. -Do, dear friend, suffer the word of exhortation in this matter. Let us -entreat you to begin at once, looking to God to help you, as He most -assuredly will, for He never fails a really trusting, dependent heart. -Do not any longer go on neglecting God and His Word in your family -circle. It is really terrible. Let no arguments about bondage, -legality, or formalism weigh with you for a moment. We almost feel -disposed to exclaim, Blessed bondage! If indeed it be bondage to read -the Word, we cordially welcome it, and fearlessly glory in it. - -But, no; we cannot for a moment regard it in any such light. We -believe it to be a most delightful privilege for every one whom God -has set at the head of a household to gather all the members of that -household around him and read a portion of the blessed book, and pour -out his heart in prayer to God. We believe it is _specially_ the duty -of the head so to do. It is by no means necessary to make it a long, -wearisome service. As a rule, both in our houses and in our public -assemblies, short, fresh, fervent exercises are by far the most -edifying. - -But this, of course, is an open question, as to which we merely give -our judgment, which must go for what it is worth. The length and -character of the service must, in every case, be left to the person -who conducts it. But we do most earnestly trust that if these lines -should be scanned by any one who is the head of a household, and if he -has hitherto neglected the holy privilege of family worship--family -reading, he will, henceforth, do so no more. May he be enabled to say, -with Joshua, "Let others do as they will, as for me and my house, we -will serve the Lord." - -It is not, surely, that we would lead any to imagine that the mere act -of family reading takes in all that is comprehended in that weighty -sentence, "We will serve the Lord." Far from it. That blessed service -takes in every thing belonging to our private and domestic history: it -takes in the most minute details of practical daily life. All this is -most true and invaluable. But we are most thoroughly persuaded that -nothing can go right in any household in which family reading and -family prayer are habitually neglected. - -It may be said that there are many families who seem very particular -about their morning and evening reading and prayer, and yet their -whole domestic history, from morning till night, is a flagrant -contradiction of their so-called religious service. It may be that the -head of the house, instead of shedding sunlight upon the family -circle, is morose in his temper, rude and coarse in his manners, rough -and contradictory to his wife, arbitrary and severe to his children, -unreasonable and exacting to his servants, finding fault with what is -laid on the table, after having asked God's blessing upon it; and, in -short, in every way giving the lie to his reading and his prayer in -the family. So also as to the wife and the mother, and the children -and the servants. The whole domestic economy is out of order. There is -disorder and confusion; meals are unpunctual; there is a want of -kindly consideration one of another; the children are rude, selfish, -and willful; the servants are thoughtless, wasteful, and disobedient, -if not much worse; the tone, atmosphere, and style of the entire -establishment are unchristian, ungodly, utterly unbecoming. - -And then, when you travel outside the domestic circle, and mark the -conduct of the heads and members of the family toward those -outside--mark their business, if they be in business, hear the -testimony of those who deal with them, as to the quality of their -goods, the style and character of their work; the spirit and temper in -which they carry on their business; such grasping and griping, such -covetousness, such commercial trickery; nothing of God, nothing of -Christ, nothing to distinguish them from the most thorough worldlings -around; yea, the conduct of those very worldlings, of those who would -never think of such a thing as family worship, would put them to -shame. - -Under such painful and humiliating circumstances, what of the family -worship--the family reading--the family altar? Alas! it is an empty -formality--a powerless, worthless, unseemly proceeding; in place of -being a morning and evening sacrifice, it is a morning and evening -lie--a solemn mockery--an insult to God. - -All this is sadly true. There is a terrible lack of household -testimony--of common, practical righteousness in our families and in -the entire economy of our houses. There is but little of the white -raiment--the fine linen, which is the righteousness of saints. We seem -to forget those weighty words of the inspired apostle in Romans -xiv.--"The kingdom of God is not meat and drink; but _righteousness_, -and peace, and joy in the Holy Ghost." Some of us seem to think that -whenever we meet with the word "righteousness," it must needs mean the -righteousness of God in which we stand, or righteousness imputed to -us. This is a very great mistake indeed. We must remember there is a -practical and human side of this question; there is the subjective as -well as the objective--the walk as well as the standing--the condition -as well as the position. - -These things must never be separated. It is of little use to set up or -seek to maintain a family altar amid the ruins of family testimony. It -is nothing short of a hideous caricature to begin and end with -so-called family worship a day characterized throughout by ungodliness -and unrighteousness, levity, folly, and vanity. Can aught be more -unsightly or more miserably inconsistent than an evening spent in -song-singing, charades, and other light games, closed up with a -contemptible bit of religion in the shape of reading and prayer? - -All this line of things is most deplorable. It ought not to be found -in connection with the holy name of Christ, with His assembly, or the -holy exercises of His table. We must measure every thing in our -private life, in our domestic economy, in our daily history, in all -our intercourse, and in all our business transactions, with that one -standard, namely, the glory of Christ. Our one grand question, in -reference to every thing that comes before us or solicits our -attention, must be, Is this worthy of the holy name which is called -upon me? If not, let us not touch it; yea, let us turn our back upon -it with stern decision, and flee from it with holy energy. Let us not -listen for a moment to the contemptible question, "What harm is there -in it?" Nothing but harm if Christ be not in it. No truly devoted -heart would ever entertain, much less put, such a question. Whenever -you hear any one speaking thus, you may at once conclude that Christ -is not the governing object of the heart. - -We trust the reader is not weary of all this homely, practical truth. -We believe it is loudly called for in this day of high profession. We -have all of us much need to consider our ways, to look well to the -real state of our hearts as to Christ; for here lies the true secret -of the whole matter. If the heart be not true to Him, nothing can be -right--nothing in the private life, nothing in the family, nothing in -the business, nothing in the assembly, nothing any where; but if the -heart be true to Him, _all_ will be--must be right. - -No marvel, therefore, if the blessed apostle, when he reaches the -close of that wonderful epistle to the Corinthians, sums all up with -this solemn declaration: "If any man love not the Lord Jesus Christ, -let him be Anathema Maran-atha." In the course of his letter, he deals -with various forms of doctrinal error and moral pravity; but when he -comes to the close, instead of pronouncing his solemn sentence upon -any particular error or evil, he hurls it with holy indignation -against any one, no matter who or what, who does not love the Lord -Jesus Christ. Love to Christ is the grand safeguard against every form -of error and evil. A heart filled with Christ has no room for aught -beside; but if there be no love to Him, there is no security against -the wildest error or the worst form of moral evil. - -We must now return to our chapter. - -The attention of the people is specially called to the solemn scenes -at Mount Horeb--scenes which should surely have deeply and abidingly -impressed their hearts. "Specially the day that thou stoodest before -the Lord thy God in Horeb, when the Lord said unto me, Gather Me the -people together, and _I will make them hear My words_." The grand and -all-important point for Israel of old, for the Church now, for each, -for all, at all times and in all places, is, to be brought into -direct, living contact with the eternal Word of the living God, to the -end "that they may learn to fear Me all the days that they shall live -upon the earth, and _that they may teach their children_." - -It is very beautiful to note the intimate connection between hearing -God's Word and fearing His name. It is one of those great -root-principles which never change, never lose their power or their -intrinsic value. The Word and the name go together; and the heart that -loves the one will reverence the other, and bow down to its holy -authority in all things. "He that loveth Me not keepeth not My -sayings." "He that saith, I know Him, and keepeth not His -commandments, is a liar, and the truth is not in him. But whoso -keepeth His word, in him verily is the love of God perfected." (John -xiv; 1 John ii.) Every true lover of God will treasure up His Word in -the heart, and where the Word is thus lovingly treasured in the -heart, its hallowed influence will be seen in the whole life, -character, and conduct. God's object in giving His Word is that it may -govern our conduct, form our character, and shape our ways; and if His -Word has not this practical effect upon us, it is utterly vain for us -to speak of loving Him--yea, it is nothing short of positive mockery, -which He must sooner or later resent. - -And let us note particularly the solemn responsibility of Israel as to -their children. They were not only to "hear" and "learn" for -themselves, but they were also to teach their children. This is a -universal and abiding duty, which cannot be neglected with impunity. -God attaches very great importance to this matter. We hear Him saying -as to Abraham, "I know him, that he will _command his children and his -household_ after him, and they shall keep the way of the Lord, to do -justice and judgment; that the Lord may bring upon Abraham that which -He hath spoken of him." (Gen. xviii.) - -These words are most important, as setting before us the divine -estimate of domestic training and family piety. In all ages, and under -all dispensations, God has been pleased to give expression to His -approbation of the proper education of the children of His -people--their faithful training according to His holy Word. We find no -such thing sanctioned in Scripture as children being allowed to grow -up in ignorance and carelessness and willfulness. Some professing -Christians, under the baneful influence of a certain school of -theology, seem to think that it is, in some way, an interference with -the sovereignty of God, with His purposes and counsels, to instruct -their children in the truth of the gospel and the letter of holy -Scripture. They consider that the children ought to be left to the -action of the Holy Ghost, which they are sure to experience in God's -own time if indeed they are of God's elect, and if not, all human -effort is perfectly useless. - -Now, we must, in all faithfulness to the truth of God and to the souls -of our readers, bear the clearest and strongest testimony against this -one-sided view of the great practical subject before us. There is -nothing more mischievous, nothing more pernicious in its effect upon -the conscience, the heart, the life, the whole practical career and -moral character, than one-sided theology. It does not matter what side -you take, so long as you only take one. It is sure to produce what we -must term a spiritual malformation. We feel we cannot too strongly and -earnestly warn the reader against this sore evil. It can only lead to -the most disastrous results; and as to its effect in reference to the -training of our children and the management of our households--the -subject now before us--it is mischievous in the extreme. Indeed we -have seen the most deplorable consequences follow the carrying out of -this line of thought. We have known the children of Christian parents -to grow up in utter ignorance of divine things, in carelessness, -recklessness, and open infidelity; and if a word of admonition were -offered, it has been met by arguments based upon the dogmas of a -one-sided divinity--and the one side turned the wrong way. It has been -said, "We cannot make Christians of our children, and we must not make -them formalists or hypocrites. It must be a divine work or nothing. -When God's time comes, He will effectually call them, if indeed they -are among the number of His elect; if not, all our efforts are -perfectly useless." - -To all this we reply, that this line of argument, if carried to its -fullest extent, would prevent the farmer from plowing his ground or -sowing his seed. It is very plain that he cannot make the seed to -germinate or fructify. He could no more cause a solitary grain of -wheat to grow than he could create the universe. Does this prevent his -plowing and sowing? does it cause him to fold his arms and say, I can -do nothing. I cannot, by any effort of mine, make corn grow. It is a -divine operation, and therefore I must wait God's time. Does any -farmer reason and act like this? Surely not, unless he be a lunatic. -Every sound-minded person knows that plowing and sowing must go before -the reaping; and if the former be neglected, it is the height of -extravagant folly to look for the latter. - -Nor is it otherwise in the matter of training our children. We know -God is sovereign; we believe in His eternal counsels and purposes; we -fully recognize the grand doctrines of election and predestination--yea, -we are as thoroughly persuaded of them as of the truth that God is, or -that Christ died and rose again. Moreover, we believe that the new -birth must take place in every instance--in the case of our children -as of all beside; we are convinced that this new birth is entirely a -divine operation, effected by the Holy Ghost, through the Word, as we -are distinctly taught in our Lord's discourse with Nicodemus in John -iii, and also in James i. 18 and 1 Peter i. 23. - -But does all this touch, in the most remote way, the solemn -responsibility of Christian parents to teach and train their children, -diligently and faithfully, from their earliest moments? Most certainly -not. Woe be to the parents who, on any plea or on any ground -whatsoever, be it one-sided theology, misapplied Scripture, or aught -else, deny their responsibility, or neglect their plain, bounden duty, -in this holy business. True, we cannot make our children Christians, -and we ought not to make them formalists or hypocrites; but we are not -called to _make_ them any thing. We are simply called to do our duty -by them, and leave results to God. We are instructed and commanded to -bring up our children "in the nurture and admonition of the Lord." -When is this "bringing up" to commence? when are we to begin the -sacred work of training our little ones? Surely, at the beginning. The -very moment we enter upon a relationship, we enter also upon the -responsibility which that relationship entails. We cannot deny this; -we cannot shake it off. We may neglect it, and have to reap the sad -consequences of our neglect, in various ways. It is a very serious -thing to stand in the sacred relationship of a parent--very -interesting and very delightful, no doubt; but most serious, because -of the responsibility involved. True it is, blessed be God, His grace -is sufficient for us in this as in all beside, and "if any man lack -wisdom, let him ask of God, who giveth to all liberally, and -upbraideth not; and it shall be given him." "We are not sufficient of -ourselves," in this weighty matter, to think or to do any thing as -ourselves, but our sufficiency is of God, and He will meet our every -need. We have simply to draw upon Him, for exigence of every hour. - -But we must do our duty. Some do not like the homely word "duty." They -think it has a legal ring about it. We trust the reader does not think -so, for it is a very great mistake indeed. We look upon the word as a -very sound and morally wholesome one, and we believe that every true -Christian loves it. One thing is certain, it is only in the path of -duty we can count on God. To talk of trusting God, when out of the -path of duty, is a miserable conceit, and a delusion; and in the -matter of our relationship as parents, to neglect our duty is to bring -down upon us the most disastrous consequences. - -We believe the whole business of Christian education is summed up in -two brief sentences, namely, Count on God for your children, and, -Train your children for God. To take the first without the second is -antinomianism; to take the second without the first is legality; to -take both together is sound, practical Christianity--true religion in -the sight of God and man. - -It is the sweet privilege of every Christian parent to count, with all -possible confidence, upon God for his children. But then we must -remember that there is, in the government of God, an inseparable link -connecting this privilege with the most solemn responsibility as to -training. For a Christian parent to speak of counting on God for the -salvation of his children, and for the moral integrity of their future -career in this world, while the duty of training is neglected, is -simply a miserable delusion. - -We press this most solemnly upon all Christian parents, but especially -upon those who have just entered upon the relationship. There is great -danger of shirking our duty to our children, of shifting it over upon -others, or neglecting it altogether. We do not like the trouble of it; -we shrink from the constant worry as it seems to us. But we shall find -that the trouble and the worry and the sorrow and the heart-scalding -arising from the neglect of our duty will be a thousand times worse -than all that can be involved in the discharge of it. To every true -lover of God there is deep delight in treading the path of duty. Every -step taken in that path strengthens our confidence to go on. And then -we can always count upon the infinite resources that we have in God -when we are keeping His commandments. We have simply to betake -ourselves, morning by morning, yea, hour by hour, to our Father's -exhaustless treasury, and there get all we want, in the way of grace -and wisdom and moral power, to enable us to discharge aright the holy -functions of our relationship. "He giveth more grace." This always -holds good. But if we, instead of seeking grace to discharge our duty, -seek ease in neglecting it, we are simply laying up a store of sorrow -which will accumulate rapidly and fall upon us heavily at a future -day. "Be not deceived; God is not mocked; for whatsoever a man soweth, -that shall he also reap. For he that soweth to his flesh, shall of the -flesh reap corruption; but he that soweth to the Spirit, shall of the -Spirit reap life everlasting." (Gal. vi.) - -This is the condensed statement of a great principle of God's moral -government--a principle of universal application, and one which -applies, with singular force, to the subject before us. _As_ we sow, -in the matter of the education of our children, _so_ we shall, most -assuredly, reap. There is no getting out of this. - -But let not any dear Christian parent, whose eye may scan these lines, -be at all discouraged or faint-hearted. There is no reason whatever -for this, but, on the contrary, every reason for the most joyful -confidence in God. "The name of the Lord is a strong tower; the -righteous runneth into it, and is safe." Let us tread, with firm step, -the path of duty; and then we can count, with unwavering confidence, -upon our ever-faithful and gracious God for the need of each day as it -rolls along. And in due time we shall reap the precious fruit of our -labor, according to the appointment of God, and in pursuance of the -enactments of His moral government. - -We do not attempt to lay down any rules or regulations for the -training. We do not believe in such. Children cannot be trained by dry -rules. Who could attempt to embody in rules all that is wrapped up in -that one sentence, "Bring them up in the nurture and admonition of the -Lord"? - -Here we have, indeed, a golden rule which takes in every thing from -the cradle to matured manhood. Yes, we repeat, "from the cradle;" for -we are most fully persuaded that all true Christian training begins at -the very beginning. Some of us have little idea of how soon and how -sharply children begin to observe, and how much they take in as they -gaze at us through their dear expressive eyes. - -And then how marvelously susceptible they are of the moral atmosphere -which surrounds them! Yes; and it is this very moral atmosphere that -constitutes the grand secret of training our families. Our children -should be permitted to breathe, from day to day, the atmosphere of -love and peace, purity, holiness, and true practical righteousness. -This has an amazing effect in forming the character. It is a great -thing for our children to see their parents walking in love, in -harmony, in tender care one for the other, in kind consideration for -the servants, in love and sympathy for the poor. Who can measure the -moral effect upon a child of the very first angry look, or unkind -word, between father and mother? And in cases where the daily history -is one of unsightly strife and contention--the father contradicting -the mother, and the mother disparaging the father--how are children to -grow in such an atmosphere as this? - -The fact is, it is not within the compass of human language to set -forth all that is involved in the moral tone of the entire family -circle--the spirit, style, and atmosphere of the whole household, the -drawing-room, the dining-room, the nursery, the kitchen; where -circumstances admit of such distinctions, or where the family have to -confine themselves to two rooms. It is not a question of rank, -position, or wealth, but of the beauteous grace of God shining out in -all. There may be the stalled ox or the dinner of herbs--these are -not, at present, in question. But what we press on all fathers and -mothers--all heads of households, high and low, rich and poor, learned -and ignorant, is the necessity of training their children in an -atmosphere of love and peace, truth and holiness, purity and kindness. -Thus will our households be the practical exhibition of the character -of God; and all who come in contact with them will, at least, have -before their eyes a practical witness to the truth of Christianity. - -But, ere we turn from the subject of domestic government, there is one -special point to which we desire to call the attention of Christian -parents--a point of the utmost possible moment, yet too much neglected -amongst us, and that is, the need of inculcating upon our children -the duty of implicit obedience. This cannot be too strongly insisted -upon, inasmuch as it not only affects the order and comfort of our -households, but, what is infinitely more important, it concerns the -glory of God and the practical carrying out of His truth. "Children, -obey your parents in the Lord; for this is right." And again, -"Children, obey your parents _in all things_; for this is well -pleasing unto the Lord." (Eph. vi.; Col. iii.) - -This is absolutely essential, and must be firmly insisted upon from -the very outset. The child must be taught to obey from his earliest -moments. He must be trained to submit himself to divinely appointed -authority, and that, as the apostle puts it, "in all things." If this -be not attended to from the very first, it will be found almost -impossible to attend to it afterwards. If the will be allowed to act, -it grows, with terrible rapidity, and each day's growth increases the -difficulty of bringing it under control. Hence, the parent should -begin at once to establish his authority on a basis of moral strength -and firmness; and when this is done, he may be as gentle and tender as -the most loving heart could desire. We do not believe in sternness, -harshness, or severity. They are by no means necessary, and are -generally the accompaniments of bad training and the proofs of bad -temper. God has put into the parent's hand the reins of government and -the rod of authority, but it is not needful--if we may so express -it--to be continually chucking the reins and brandishing the rod, -which are the sure proofs of moral weakness. Whenever you hear a man -continually talking about his authority, you may be sure his authority -is not properly established. There is a quiet dignity about true moral -power which is perfectly unmistakable. - -Furthermore, we judge it to be a mistake for a parent to be -perpetually crossing a child's will in matters of no moment. Such a -line of action tends to break the child's spirit, whereas the object -of all sound training is to break the will. The child should ever be -impressed with the idea that the parent seeks _only_ his real good, -and that if he has to refuse or prohibit any thing, it is not for the -purpose of curtailing the child's enjoyment, but simply for the -promotion of his true interests. - -One grand object of domestic government is to protect each member of -the household in the enjoyment of his privileges, and in the proper -discharge of his relative duties. Now, inasmuch as it is the divinely -appointed duty of a child to obey, the parent is responsible to see -this duty discharged, for if it be neglected, some other members of -the domestic circle must suffer. - -There can be no greater nuisance in a house than a naughty, willful -child; and, as a general rule, wherever you find such, it is to be -traced to bad training. We are aware, of course, that children differ -in temper and disposition--that some children have peculiarly strong -wills and sturdy tempers, and are therefore specially hard to manage. - -All this we quite understand; but it leaves wholly untouched the -question of the parent's responsibility to insist upon implicit -obedience. He can always count on God for the needed grace and power -to carry out this point. Even in the case of a widowed mother, we -believe, most assuredly, she can look to God to enable her to command -her children and her household. In no case, therefore, should parental -authority be surrendered for a moment. - -It sometimes happens that, through injudicious fondness, the parent is -tempted to pamper the will of the child; but it is sowing to the -flesh, and must yield corruption. It is not true love at all to -indulge a child's will, neither can it possibly minister to his true -happiness or legitimate enjoyment. An over-indulged, self-willed child -is miserable himself and a grievous infliction on all who have to do -with him. Children should be taught to think of others, and to seek to -promote their comfort and happiness in every way. How very unseemly it -is, for example, for a child to enter the house and ascend the stairs -whistling, singing, and shouting, in total disregard of other members -of the household who may be seriously disturbed and annoyed by such -conduct! No properly trained child would think of acting in such a -way; and where such unsubdued, unruly, inconsiderate conduct is -allowed, there is a serious defect in the domestic government. - -It is essential to family peace, harmony, and comfort, that all the -members should "consider one another." We are responsible to seek the -good and the happiness of those around us, and not our own. If all -would but remember this, what different households we should have! and -what a different tale would families have to tell! Every Christian -household should be the reflection of the divine character. The -atmosphere should just be the very atmosphere of heaven. How is this -to be? Simply by each one--parent, child, master, and servant--seeking -to walk in the footsteps of Jesus, and manifest His spirit. He never -pleased Himself, never sought His own interest in any thing; He did -always the thing that pleased the Father; He came to serve and to -give; He went about doing good, and healing all that were oppressed of -the devil. Thus it was ever with that most blessed One--the gracious, -loving, sympathizing Friend of all the sons and daughters of want, -weakness, and sorrow; and if only the various members of each -Christian family were formed on this perfect model, we should, at -least, realize something of the power and efficacy of personal and -domestic Christianity, which, blessed be God, can ever be maintained -and exhibited notwithstanding the hopeless ruin of the professing -church. "Thou and thy house" suggests a great golden principle which -runs through the volume of God, from beginning to end. In every age, -under every dispensation, in the days of the patriarchs, in the days -of the law, and in the days of Christianity, we find, to our exceeding -comfort and encouragement, that personal and domestic godliness has -its place as something grateful to the heart of God and to the glory -of His holy name. - -This we consider to be most consolatory at all times, but more -particularly at a time like the present, when the professing church -seems so rapidly sinking into gross worldliness and open infidelity; -and not this only, but when those who most earnestly desire to walk in -obedience to the Word of God, and to act on the grand foundation-truth -of the unity of the body, find it so difficult to maintain a a -corporate testimony. In view of all this, we may well bless God, with -overflowing hearts, that personal and family piety can always be -maintained, and that from the heart and the home of every Christian a -constant stream of praise may ascend to the throne of God, and a -stream of active benevolence flow out to a needy, sorrowful, -sin-stricken world. May it be so more and more, through the mighty -ministry of God the Holy Ghost, that God, in all things, may be -glorified in the hearts and homes of His beloved people. - - * * * * * - -We have now to consider the very solemn warning addressed to the -congregation of Israel against the terrible sin of idolatry--a sin to -which, alas! the poor human heart is ever prone, in one way or -another. It is quite possible to be guilty of the sin of idolatry -without bowing down before a graven image; wherefore it behooves us to -weigh well the words of warning which fell from the lips of Israel's -venerable lawgiver. They are most assuredly written for our learning. - -"And ye came near and stood under the mountain; and the mountain -burned with fire unto the midst of heaven, with darkness, clouds, and -thick darkness." Solemn and suited accompaniments of the occasion! -"And the Lord spake unto you out of the midst of the fire." Oh, how -differently He speaks in the gospel of His grace! "Ye heard the voice -of the words, but saw no similitude." Important fact for them to -ponder! "_Only a voice._" And "faith cometh by hearing, and hearing by -the Word of God." "And He declared unto you His covenant, which He -commanded you to perform--ten commandments; and He wrote them upon two -tables of stone. And the Lord commanded me at that time to teach you -statutes and judgments," not that they might discuss them, sit in -judgment upon them, or argue about them, but "that _ye might do -them_"--the grand old story, the Deuteronomic theme of _obedience_, -most precious! whether out of or "in the land whither ye go over to -possess it." - -Here lies the solid ground of the appeal against idolatry. They _saw_ -nothing. God did not show Himself to them. He did not assume any -bodily shape, of which they might form an image. He gave them His -word--His holy commandments, so plain that a child could understand -them, and the wayfaring men though fools need not err therein. There -was no need for them, therefore, to set about imagining what God was -like; nay, this was _the_ very sin against which they were so -faithfully warned. They were called to hear God's voice, not to see -His shape--to obey His commandment, not to make an image of Him. -Superstition vainly seeks to do honor to God by forming and worshiping -an image; Faith, on the contrary, lovingly receives and reverently -obeys His holy commandments. "If a man love Me," says our blessed -Lord, "he will"--what? make an image of Me, and worship it? Nay, but -"he will keep My words." This makes it so simple, so safe, so certain. -We are not called to work up our minds to form any conception of God; -we have simply to hear His word and keep His commandments. We can have -no idea whatever of God but as He has been pleased to reveal -Himself.--"No man hath seen God at any time; the only begotten Son, -which is in the bosom of the Father, He hath declared Him."--"God, who -commanded the light to shine out of darkness, hath shined in our -hearts, to give the light of the knowledge of the glory of God in the -face of Jesus Christ." - -Jesus is declared to be the brightness of God's glory and the exact -impression of His substance. He could say, "He that hath seen Me hath -seen the Father." Thus the Son reveals the Father; and it is by the -Word, through the power of the Holy Ghost, that we know any thing of -the Son; and therefore for any one to attempt, by any efforts of his -mind or workings of his imagination, to conceive an image of God, or -of Christ, is simply idolatry. To endeavor to arrive at any knowledge -of God or of Christ save by Scripture, is simply mysticism and -confusion; nay, more, it is to put ourselves directly into the hands -of the devil, to be led by him into the wildest, darkest, and -deadliest delusion. - -Hence, therefore, as Israel, at Mount Horeb, was shut up to the -"_voice_" of God and warned against any similitude, so we are shut up -to holy Scripture and warned against every thing which would draw us -away, the breadth of a hair, from that holy and all-sufficient -standard. We must not listen to the suggestions of our own minds, nor -to those of any other human mind: we must absolutely and sternly -refuse to listen to any thing but the voice of God--the voice of holy -Scripture. Here is true security, true rest; here we have absolute -certainty, so that we can say, "I know _whom_"--not merely _what_--"I -have believed; and am persuaded that _He_," etc. - -"Take ye therefore good heed unto yourselves, (for ye saw no manner of -similitude on the day that the Lord spake unto you in Horeb out of the -midst of the fire,) lest ye corrupt yourselves, and make you a graven -image, the similitude of any figure, the likeness of male or female, -the likeness of any beast that is on the earth, the likeness of any -winged fowl that flieth in the air, the likeness of any thing that -creepeth on the ground, the likeness of any fish that is in the waters -beneath the earth; and lest thou lift up thine eyes unto heaven, and -when thou seest the sun, and the moon, and the stars, even all the -host of heaven, shouldest be driven to worship them, and serve them, -which the Lord thy God hath divided unto all nations under the whole -heaven. But the Lord hath taken you, and brought you forth out of the -iron furnace, even out of Egypt, to be unto Him a people of -inheritance, as ye are this day." - -There is a very weighty truth set before us here. The people are -expressly taught that in making any image and bowing down thereto, -they, in reality, lowered and corrupted themselves. Hence, when they -made the golden calf, the Lord said unto Moses, "Go, get thee down; -for thy people, which thou broughtest out of the land of Egypt, have -corrupted themselves." It could not be otherwise. The worshiper must -be inferior to the object of his worship; and therefore, in worshiping -a calf, they actually put themselves below the level of the beasts -that perish. Well, therefore, might He say, They "have corrupted -themselves; they have turned aside quickly out of the way which I -commanded them; they have made them a molten calf, and have worshiped -it, and have sacrificed thereunto, and said, 'These be thy gods, O -Israel, which have brought thee up out of the land of Egypt.'" - -What a spectacle! A whole congregation, led by Aaron the high-priest, -bowing in worship before a thing formed by a graving tool out of the -earrings which had just been taken from the ears of their wives and -daughters! Only conceive a number of intelligent beings--people -endowed with reason, understanding, and conscience--saying of a molten -calf, "These be thy gods, O Israel, which have brought thee up out of -the land of Egypt"! They actually displaced Jehovah by an image -graven by art and man's device! And these were the people who had seen -the mighty works of Jehovah in the land of Egypt. They had seen plague -after plague falling upon Egypt and its obdurate king; they had seen -the land, as it were, shaken to its very centre by the successive -strokes of Jehovah's governmental rod; they had seen Egypt's -first-born laid in death by the sword of the destroying angel; they -had seen the Red Sea divided by one stroke of Jehovah's rod, and they -had passed through upon dry ground between those crystal walls which -afterwards fell, in crushing power, upon their enemies--all these -things had passed before their eyes, and yet they could so soon forget -all and say of a molten calf, "These be thy gods, O Israel, which have -brought thee up out of the land of Egypt." Did they really believe -that a molten image had made the land of Egypt to tremble, humbled its -proud monarch, and brought them forth victoriously? Had a calf divided -the sea for them, and led them majestically through its depths? So, at -least, they said; for what will people not say when the eye and the -heart are turned away from God and His Word? - -But we may perhaps be asked, Has all this a voice for us? Are -Christians to learn any thing from Israel's molten calf? and do the -warnings addressed to Israel against idolatry convey any voice to the -ear of the Church? Are we in danger of bowing down to a graven image? -Is it possible that we, whose high privilege it is to walk in the -full-orbed light of New-Testament Christianity, could ever worship a -molten calf? - -To all this we reply, first of all, in the language of Romans xv. 4, -"_Whatsoever things_ were written aforetime"--Exodus xxxii. and -Deuteronomy iv. included--"were written for our learning, that we -through patience and comfort of the Scriptures might have hope." This -brief passage contains our chartered right to range through the wide -field of Old-Testament scripture and gather up and appropriate its -golden lessons, to feed upon its "exceeding great and precious -promises," to drink in its deep and varied consolation, and to profit -by its solemn warnings and wholesome admonitions. - -And then, as to our being capable of or liable to the gross sin of -idolatry, we have a striking answer in 1 Corinthians x, where the -inspired apostle uses the very scene at Mount Horeb as a warning to -the Church of God. We cannot do better than quote the entire passage -for the reader. There is nothing like the Word of God; may we love, -prize, and reverence it more and more each day. - -"Moreover, brethren, I would not that ye should be ignorant, how that -_all_ our fathers were under the cloud"--those whose carcasses fell in -the wilderness, as well as those who reached the land of -promise,--"and all passed through the sea; and were all baptized unto -Moses in the cloud and in the sea; and did all eat the same spiritual -meat; and did all drink the same spiritual drink: for they drank of -that spiritual Rock that followed them; and that Rock was Christ." -How strong, how solemn, and how searching is this for all professors! -"But with many of them God was not well pleased; for they were -overthrown in the wilderness. Now these things were _our examples_" -(let us carefully mark this), "to the intent we should not lust after -_evil things_"--things in any way contrary to the mind of Christ, "as -they also lusted. Neither _be ye idolaters_" (so that professing -Christians may be idolaters) "as were some of them; as it is written, -'The people sat down to eat and drink, and rose up to play.' Neither -let us commit fornication, as some of them committed, and fell in one -day three and twenty thousand. Neither let us tempt Christ, as some of -them also tempted, and were destroyed of serpents. Neither murmur ye, -as some of them also murmured, and were destroyed of the destroyer. -Now _all these things_ happened unto them for ensamples; and _they are -written for our admonition_, upon whom the ends of the ages are come. -Wherefore let him that thinketh he standeth take heed lest he fall." - -Here we learn, in the plainest manner, that there is no depth of sin -and folly, no form of moral pravity, into which we are not capable of -plunging, at any moment, if not kept by the mighty power of God. There -is no security for us save in the moral shelter of the divine -presence. We know that the Spirit of God does not warn us against -things to which we are not liable. He would not say to us, "Neither be -ye idolaters," if we were not capable of being such. Idolatry takes -various shapes. It is not, therefore, a question of the shape of the -thing, but the thing itself--not the outward form, but the root or -principle of the thing. We read that "covetousness is idolatry," and -that a covetous man is an idolater; that is, a man desiring to possess -himself of more than God has given him is an idolater--is actually -guilty of the sin of Israel when they made the golden calf and -worshiped it. Well might the blessed apostle say to the -Corinthians--say to us, "Wherefore, my dearly beloved, flee from -idolatry." Why be warned to _flee_ from a thing to which we are not -liable? Are there any idle words in the volume of God? What mean those -closing words of the first epistle of John--"Little children, keep -yourselves from idols"? Do they not tell us that we are in danger of -worshiping idols? Assuredly they do. Our treacherous hearts are -capable of departing from the living God, and setting up some other -object beside Him; and what is this but idolatry? Whatever commands -the heart is the heart's idol, be it what it may--money, pleasure, -power, or aught else,--so that we may well see the urgent need for the -many warnings given us by the Holy Ghost against the sin of idolatry. - -But we have in the fourth chapter of Galatians a very remarkable -passage, and one which speaks in most impressive accents to the -professing church. The Galatians had, like all other Gentiles, -worshiped idols; but, on the reception of the gospel, had turned from -idols to serve the living and true God. The Judaizing teachers, -however, had come among them and taught them that unless they were -circumcised and kept the law, they could not be saved. - -Now this, the blessed apostle unhesitatingly pronounces to be -idolatry--a going back to the grossness and moral degradation of their -former days, and all this after having professed to receive the -glorious gospel of Christ. Hence the moral force of the apostle's -inquiry, "Howbeit then, when ye knew not God, ye did service unto them -which by nature are no gods. _But now_, after that ye have known God, -or rather are known of God, how _turn ye again_ to the weak and -beggarly elements, whereunto ye desire _again_ to be in bondage? Ye -observe days, and months, and times, and years. I am afraid of you, -lest I have bestowed upon you labor in vain." - -This is peculiarly striking. The Galatians were not outwardly going -back to the worship of idols. It is not improbable that they would -have indignantly repudiated any such idea. But, for all that, the -inspired apostle asks them, "How turn ye again?" What does this -inquiry mean if they were not going back to idolatry? and what are we -now to learn from the whole passage? Simply this, that circumcision, -and getting under the law, and observing days, and months, and times, -and years--that all this, though apparently so different, was nothing -more or less than going back to their old idolatry. The observance of -days and the worship of false gods were both a turning away from the -living and true God, from His Son Jesus Christ, from the Holy Ghost, -from that brilliant cluster of dignities and glories which belong to -Christianity. - -All this is peculiarly solemn for professing Christians. We question -if the full import of Galatians iv. 8-10 is really apprehended by the -great majority of those who profess to believe the Bible. We solemnly -press this whole subject upon the attention of all whom it may -concern. We pray God to use it for the purpose of stirring up the -hearts and consciences of His people every where to consider their -position, their habits, ways, and associations; and to inquire how far -they are really following the example of the assemblies of Galatia, in -the observance of saints' days and such like, which can only lead away -from Christ and His glorious salvation. There is a day coming which -will open the eyes of thousands to the reality of these things, and -then they will see what they now refuse to see, that the very darkest -and grossest forms of paganism may be reproduced under the name of -Christianity, and in connection with the very highest truths that ever -shone on the human understanding. - -But however slow we may be to admit our tendency to fall into the sin -of idolatry, it is very plain, in Israel's case, that Moses, as taught -and inspired of God, felt the deep need of warning them against it, in -the most solemn and affecting terms. He appeals to them on every -possible ground, and reiterates his counsels and admonitions in a -manner so impressive as to leave them, assuredly, without any excuse. -They never could say that they fell into idolatry from the want of -warning, or of the most gracious and affectionate entreaty. Take such -words as the following: "But the Lord hath taken you, and brought you -forth out of the iron furnace, even out of Egypt, to be unto Him a -people of inheritance, as ye are this day." (Ver. 20.) - -Could any thing be more affecting than this? Jehovah, in His rich and -sovereign grace, and by His mighty hand, brought them forth from the -land of death and darkness, a redeemed and delivered people. He had -brought them to Himself, that they might be to Him a peculiar -treasure, above all the people upon earth. How, then, could they turn -away from Him, from His holy covenant, and from His precious -commandments? - -Alas! alas! they could and did. "They _made_ a calf, and said, 'These -be thy gods, O Israel, which have brought thee up out of the land of -Egypt.'" Think of this! A calf, made by their own hands--an image, -graven by art and man's device, had brought them up out of Egypt! A -thing made out of the women's earrings had redeemed and delivered -them! And this has been written for our admonition. But why should it -be written for us if we are not capable of and liable to the very same -sin? We must either admit that God the Holy Ghost has penned an -unnecessary sentence, or admit our need of an admonition against the -sin of idolatry; and assuredly, our needing the admonition proves our -tendency to the sin. - -Are we better than Israel? In no wise. We have brighter light and -higher privileges, but, so far as we are concerned, we are made of the -same material, have the same capabilities and the same tendencies, as -they. Our idolatry may take a different shape from theirs; but -idolatry is idolatry, be the shape what it may; and the higher our -privileges, the the greater our sin. We may perhaps feel disposed to -wonder how a rational people could be guilty of such egregious folly -as to make a calf and bow down to it, and this, too, after having had -such a display of the majesty, power, and glory of God. Let us -remember that their folly is recorded for our admonition; and that we, -with all our light, all our knowledge, all our privileges, are warned -to "flee from idolatry." - -Let us deeply ponder all this and seek to profit by it. May every -chamber of our hearts be filled with Christ, and then we shall have no -room for idols. This is our only safeguard. If we slip away the -breadth of a hair from our precious Saviour and Shepherd, we are -capable of plunging into the darkest forms of error and moral evil. -Light, knowledge, spiritual privileges, church position, sacramental -benefits, are no security for the soul. They are very good in their -right place and if rightly used, but in themselves they only increase -our moral danger. - -Nothing can keep us safe, right, and happy but having Christ dwelling -in our hearts by faith. Abiding in Him and He in us, that wicked one -toucheth us not. But if personal communion be not diligently -maintained, the higher our position, the greater our danger and the -more disastrous our fall. There was not a nation beneath the canopy of -heaven more favored and exalted than Israel when they gathered around -Mount Horeb to hear the word of God: there was not a nation on the -face of the earth more degraded or more guilty than they when they -bowed before the golden calf--an image of their own formation. - - * * * * * - -We must now give our attention to a fact of very deep interest, -presented at verse 21 of our chapter, and that is, that Moses, for the -third time, reminds the congregation of God's judicial dealing with -himself. He had spoken of it, as we have seen, in chapter i. 37, and -again at chapter iii. 26, and here, again, he says to them, -"Furthermore _the Lord was angry with me for your sakes_, and sware -that I should not go over Jordan, and that I should not go in unto -that good land which the Lord thy God giveth thee for an inheritance; -but I must die in this land, I must not go over Jordan; but ye shall -go over and possess that good land." - -Now, we may ask, Why this threefold reference to the same fact? and -why the special mention, in each instance, of the circumstance that -Jehovah was angry with him on their account? One thing is certain, it -was not for the purpose of throwing the blame over upon the people, or -of exculpating himself. No one but an infidel could think this. We -believe the simple object was, to give increased moral force to his -appeal, more solemnity to his warning voice. If Jehovah was angry with -such an one as Moses--if he, for his unadvised speaking at the waters -of Meribah, was forbidden to enter the promised land (much as he -desired it), how needful for them to take heed! It is a serious thing -to have to do with God--blessed, no doubt, beyond all human expression -or thought, but most serious, as the lawgiver himself was called to -prove in his own person. - -That this is the correct view of this interesting question seems -evident from the following words: "_Take heed unto yourselves_, lest -ye forget the covenant of the Lord your God, which He made with you, -and make you a graven image, or the likeness of any thing which the -Lord thy God hath forbidden thee. For the Lord thy God is a consuming -fire, even a jealous God." - -This is peculiarly solemn. We must allow this statement to have its -full, moral weight with our souls. We must not attempt to turn aside -its sharp edge by any false notions about grace. We sometimes hear it -said that "God is a consuming fire to the world." By and by He will be -so, no doubt; but now He is dealing in grace, patience, and -long-suffering mercy with the world. He is not dealing in judgment -with the world now; but, as the apostle Peter tells us, "the time is -come that judgment must begin at the house of God; and if it first -begin at us, what shall the end be of them that obey not the gospel -of God?" So also, in Hebrews xii, we read, "For _our_ God _is_ a -consuming fire." He is not speaking of what God will be to the world, -but of what He is to us. Neither is it, as some put it, "God is a -consuming fire out of Christ." We know nothing of God out of Christ. -He could not be "_our_ God" out of Christ. - -No, reader; Scripture does not need such twistings and turnings: it -must be taken as it stands. It is clear and distinct, and all we have -to do is to hearken and obey. "Our God is a consuming fire," "a -jealous God," not to consume us, blessed be His holy name, but to -consume the evil in us and in our ways. He is intolerant of every -thing in us that is contrary to Himself--contrary to His holiness, and -therefore contrary to our true happiness, our real, solid blessing. As -the "Holy Father," He keeps us in a way worthy of Himself, and He -chastens us in order to make us partakers of His holiness. He allows -the world to go on its way for the present, not interfering publicly -with it; but He judges His house, and He chastens His children, in -order that they may more fully answer to His mind and be the -expression of His moral image. - -And is not this an immense privilege? Yes, verily; it is a privilege -of the very highest order--a privilege flowing from the infinite grace -of our God, who condescends to interest Himself in us, and occupy -Himself even with our infirmities, our failures, and our sins, in -order to deliver us from them, and make us partakers of His holiness. - -There is a very fine passage bearing upon this subject in the opening -of Hebrews xii, which, because of its immense practical importance, we -must quote for the reader.--"My son, despise not thou the chastening -of the Lord, nor faint when thou art rebuked of Him; for _whom the -Lord loveth He chasteneth_, and _scourgeth every son_ whom He -receiveth. If ye endure chastening, God dealeth with you as with sons; -for _what son_ is he whom the Father chasteneth not? But if ye be -_without chastisement_, whereof all are partakers, then are ye -_bastards_ and _not sons_. Furthermore, we have had fathers of our -flesh which corrected us, and we gave them reverence; shall we not -much rather be in subjection unto the Father of spirits, and live? For -they verily for a few days chastened us after their own pleasure; _but -He for our profit, that we might be partakers of His holiness_. Now no -chastening for the present _seemeth_ to be joyous, but grievous; -nevertheless afterward it yieldeth the peaceable fruit of -righteousness unto them which are exercised thereby. Wherefore lift up -the hands which hang down, and the feeble knees." - -There are three ways of meeting divine chastening: We may "_despise_" -it, as something commonplace--something that may happen to any one; we -do not see _the hand of God_ in it. Again, we may "_faint_" under it, -as something too heavy for us to bear--something entirely beyond -endurance; we do not see _the Father's heart_ in it, or recognize His -gracious object in it, namely, to make us partakers of His holiness. -Lastly, we may be "_exercised_" by it. This is the way to reap "the -peaceable fruit of righteousness afterward." We dare not "_despise_" a -thing in which we trace the hand of God: we need not "_faint_" under a -trial in which we plainly discern the heart of a loving Father, who -will not suffer us to be tried above what we are able, but will with -the trial make an issue, that we may be able to bear it, and who also -graciously explains to us His object in the discipline, and assures us -that every stroke of His rod is a proof of His love, and a direct -response to the prayer of Christ in John xvii. 11, wherein He commends -us to the care of the "Holy Father," to be kept according to that name -and all that name involves. - -Furthermore, there are three distinct attitudes of heart in reference -to divine chastening, namely, subjection, acquiescence, and rejoicing. -When the will is broken, there is subjection; when the understanding -is enlightened as to the object of the chastening, there is calm -acquiescence; and when the affections are engaged with the Father's -heart, there is rejoicing, and we can go forth with glad hearts to -reap a golden harvest of the peaceable fruit of righteousness, to the -praise of Him who, in His painstaking love, undertakes to care for us -and to deal with us in holy government, and concentrate His care upon -each one as though there were but that one to attend to. - -How wonderful is all this! and how the thought of it should help us in -all our trials and exercises! We are in the hands of One whose love -is infinite, whose wisdom is unerring, whose power is omnipotent, -whose resources are inexhaustible. Why, then, should we ever be cast -down? If He chastens us, it is because He loves us and seeks our real -good. We may think the chastening grievous--we may feel disposed to -wonder, at times, how love can inflict pain and sickness upon us; but -we must remember that divine love is wise and faithful, and only -inflicts the pain, the sickness, or the sorrow for our profit and -blessing. We must not always judge of love by the form in which it -clothes itself. Look at that fond and tender mother applying a blister -to her child whom she loves as her own soul. She knows full well that -the blister will cause her child real pain and suffering, and yet she -unhesitatingly applies it, though her heart feels keenly at having to -do it. But she knows it is absolutely necessary; she believes that, -humanly and medically speaking, the child's life depends upon it; she -feels that a few moments' pain may, with the blessing of God, restore -the health of her precious child. Thus, while the child is only -occupied with the transient suffering, the mother is thinking of the -permanent good; and if the child could but think with the mother, the -blister would not seem so hard to bear. - -Now, it is just thus in the matter of our Father's disciplinary -dealings with us; and the remembrance of this would greatly help us to -endure whatever His chastening hand may lay upon us. It may perhaps be -said that there is a very wide difference between a blister laid on -for a few minutes, and years of intense bodily suffering. No doubt -there is; but there is also a very wide difference between the result -reached in each case. It is only with the principle of the thing we -have to do. When we see a beloved child of God, or servant of Christ, -called to pass through years of intense suffering, we may feel -disposed to wonder why it is; and perhaps the beloved sufferer may -also feel disposed to wonder, and at times be ready to faint under the -weight of his long-protracted affliction. He may feel led to cry out, -Why am I thus? Can this be love? can this be the expression of a -Father's tender care? "Yes, verily," is Faith's bright and decided -reply. "It is all love--all divinely right. I would not have it -otherwise for worlds. I know this transient suffering is working out -eternal blessing. I know my loving Father has put me into this furnace -to purge away my dross and bring out in me the expression of His own -image. I know that divine love will always do the very best for its -object, and therefore this intense suffering is the very best thing -for me. Of course, I feel it, for I am not a stick or a stone. My -Father means me to feel it, just as the mother means the blister to -rise, for it would do no good otherwise. But I bless Him, with my -whole heart, for the grace that shines in the wondrous fact of His -occupying Himself with me, in this way, to correct what He sees to be -wrong in me. I praise Him for putting me into the furnace; and how can -I but praise Him, when I see Himself, in infinite grace and patience, -sitting over the furnace to watch the process, and lift me out the -moment the work is done?" - -This, beloved Christian reader, is the true way, and this the right -spirit in which to pass through chastening of any kind, be it bodily -affliction, sore bereavement, loss of property, or pressure of -circumstances. We have to trace the hand of God, to read a Father's -heart, to recognize the divine object in it all. This will enable us -to vindicate, justify, and glorify God in the furnace of affliction. -It will correct every murmuring thought, and hush every fretful -utterance; it will fill our hearts with sweetest peace and our mouths -with praise. - - * * * * * - -We must now turn, for a few moments, to the remaining verses of our -chapter, in which we shall find some most touching and powerful -appeals to the heart and conscience of the congregation. The lawgiver, -in the deep, true, and fervent love of his heart, makes use of the -most solemn warnings, the most earnest admonition, and the most tender -entreaties, in order to move the people to the one grand and -all-important point of obedience. If he speaks to them of the iron -furnace of Egypt, out of which Jehovah, in His sovereign grace, had -delivered them; if he dwells upon the mighty signs and wonders wrought -on their behalf; if he holds up to their view the glories of that land -on which they were about to plant their foot; or if he recounts the -marvelous dealings of God with them in the wilderness, it is all for -the purpose of strengthening the moral basis of Jehovah's claim upon -their loving and reverent obedience. The past, the present, and the -future are all brought to bear upon them--all made to furnish powerful -arguments in favor of their whole-hearted consecration of themselves -to the service of their gracious and almighty Deliverer. In short, -there was every reason why they should obey, and no possible excuse -for disobedience. All the facts of their history, from first to last, -were eminently calculated to give moral force to the exhortation and -warning of the following passage:-- - -"Take heed unto yourselves, lest ye forget the covenant of the Lord -your God, which He made with you, and make you a graven image, or the -likeness of any thing, which the Lord thy God hath forbidden thee. For -the Lord thy God is a consuming fire, even a jealous God. When thou -shalt beget children, and children's children, and ye shall have -remained long in the land, and shall corrupt yourselves, and make a -graven image, or the likeness of any thing, and shall do evil in the -sight of the Lord thy God, to provoke Him to anger; I call heaven and -earth to witness against you this day, that ye shall soon utterly -perish from off the land whereunto ye go over Jordan to possess it; ye -shall not prolong your days upon it, but shall utterly be destroyed. -And the Lord shall scatter you among the nations, and ye shall be left -few in number among the heathen, whither the Lord shall lead you. And -there ye shall serve gods, the work of men's hands, wood and stone, -which neither see, nor hear, nor eat, nor smell." - -How solemn is all this! What faithful warnings are here! Heaven and -earth are summoned to witness. Alas! how soon and how completely all -this was forgotten! and how literally all those heavy denunciations -have been fulfilled in the history of the nation! - -But, thank God, there is a bright side of the picture--there is mercy -as well as judgment, and our God (blessed forever be His holy name) is -something more than "a consuming fire and a jealous God." True, He is -a consuming fire, because He is holy; He is intolerant of evil, and -must consume our dross. Moreover, He is jealous, because He cannot -suffer any rival to have a place in the hearts of those He loves. He -must have the whole heart, because He alone is worthy of it, as He -alone can fill and satisfy it forever. And if His people turn away -from Him and go after idols of their own making, they must be left to -reap the bitter fruit of their own doings, and to prove, by sad and -terrible experience, the truth of these words: "Their sorrows shall be -multiplied that hasten after another." - -But mark how touchingly Moses presents to the people the bright side -of things--a brightness springing from the eternal stability of the -grace of God, and the perfect provision which that grace has made for -all His people's need, from first to last. "_But_," he says--and oh, -how lovely are some of the "buts" of holy Scripture!--"if from thence -thou shalt seek the Lord thy God, thou shalt find Him, if thou seek -Him with all thy heart and with all thy soul." Exquisite grace! "When -thou art in tribulation"--that is the time to find what our God -is,--"and all these things are come upon thee, even in the latter -days, if thou turn to the Lord thy God, and shalt be obedient unto His -voice;"--what then? "A consuming fire"? Nay; but "the Lord _thy God_ -is a merciful God; He will not forsake thee, neither destroy thee, nor -forget the covenant of thy fathers which He sware unto them." - -Here we have a remarkable onlook into Israel's future, their departure -from God and consequent dispersion among the nations, the complete -breaking up of their polity, and the passing away of their national -glory. But, blessed forever be the God of all grace, there is -something beyond all this failure and sin and ruin and judgment. When -we get to the far end of Israel's melancholy history--a history which -may truly be summed up in that one brief but comprehensive sentence, -"O Israel, thou hast destroyed thyself," we are met by the magnificent -display of the grace, mercy, and faithfulness of Jehovah, the God of -their fathers, whose heart of love tells itself out in that added -sentence, "In Me is thy help." Yes; the whole matter is wrapped up in -these two vigorous sentences, "Thou hast destroyed thyself," "But in -Me is thy help." In the former, we have the sharp arrow for Israel's -conscience; in the latter, the soothing balm for Israel's broken -heart. - -In thinking of the nation of Israel, there are two pages which we have -to study, namely, the historic and the prophetic. The page of history -records, with unerring faithfulness, their utter ruin: the page of -prophecy unfolds, in accents of matchless grace, God's remedy. -Israel's past has been dark and gloomy: Israel's future will be bright -and glorious. In the former, we see the miserable actings of man; in -the latter, the blessed ways of God. That gives the forcible -illustration of what man is; this, the bright display of what God is. -We must look at both if we would understand aright the history of this -remarkable people--"a people terrible from their beginning hitherto," -and, we may truly add, a people wonderful to the end of time. - -We do not, of course, attempt to adduce, in this place, proofs of our -statement as to Israel's past and Israel's future. To do so would, we -may say, without any exaggeration, demand a volume, inasmuch as it -would simply be to quote a very large portion of the historical books -of the Bible on the one hand, and of the prophetic books on the other. -This, we need hardly say, is out of the question; but we feel bound to -press upon the reader's attention the precious teaching contained in -the quotation given above. It embodies, in its brief compass, the -whole truth as to Israel's past, present, and future. Mark how their -past is vividly portrayed in these few words: "When thou shalt beget -children, and children's children, and ye shall have remained long in -the land, and shall corrupt yourselves, and make a graven image, or -the likeness of any thing, and shall do evil in the sight of the Lord -thy God, to provoke Him to anger." - -Is not this precisely what they have done? Is it not here, as it were, -in a nutshell? They have done evil in the sight of Jehovah their God, -to provoke Him to anger. That one word, "_evil_" takes all in, from -the calf at Horeb to the cross at Calvary. Such is Israel's past. - -And now, what of their present? Are they not a standing monument of -the imperishable truth of God? Has a single jot or tittle failed of -all that God has spoken? Hearken to these glowing words: "I call -heaven and earth to witness against you this day, that ye shall soon -utterly perish from off the land whereunto ye go over Jordan to -possess it; ye shall not prolong your days upon it, but shall utterly -be destroyed. And the Lord shall scatter you among the nations, and ye -shall be left few in number among the heathen, whither the Lord shall -lead you." - -Has not all this been fulfilled to the letter? Who can question it? -Israel's past and Israel's present alike attest the truth of God's -Word. And are we not justified in declaring that inasmuch as the past -and the present are a literal accomplishment of the truth of God, so -shall the future? Assuredly. The page of history and the page of -prophecy were both indited by the same Spirit, and therefore they are -both alike true; and as the history records Israel's sin and Israel's -dispersion, so doth the prophecy predict Israel's repentance and -Israel's restoration. The one is as true to faith as the other. As -surely as Israel sinned in the past and are scattered at the present, -so surely shall they repent and be restored in the future. - -This, we conceive, is beyond all question; and we rejoice to think of -it. There is not one of the prophets, from Isaiah to Malachi, that -does not most distinctly set forth, in accents of sweetest grace and -most tender mercy, the future blessings, pre-eminence, and glory of -the seed of Abraham.[11] It would be simply delightful to quote some -of the sublime passages bearing upon this most interesting subject; -but we must leave the reader to search them out for himself, -especially commending to his notice the precious passages contained in -the closing chapters of Isaiah, in which he will find a perfect feast, -as well as the fullest confirmation of the apostle's statement that -"all Israel shall be saved." All the prophets, "from Samuel and those -that follow after," agree as to this. The teachings of the New -Testament harmonize with the voices of the prophets, and hence to call -in question the truth of Israel's restoration to their own land, and -final blessing there, under the rule of their own Messiah, is simply -to ignore or deny the testimony of prophets and apostles, speaking and -writing by the direct inspiration of God the Holy Ghost; it is to set -aside a body of Scripture evidence perfectly overwhelming. - - [11] Jonah, of course, is an exception; his mission was to Nineveh. He - is the only prophet whose commission had exclusive reference to the - Gentiles. - -It seems passing strange that any true lover of Christ should seek to -do this; yet so it is, and so it has been, through religious -prejudice, theological bias, and various other causes. But, -notwithstanding all this, the glorious truth of Israel's restoration -and pre-eminence in the earth shines with undimmed lustre on the -prophetic page, and all who seek to set it aside, or interfere with it in -any way, are not only flying in the face of holy Scripture--contradicting -the unanimous voice of apostles and prophets, but also seeking to -tamper (ignorantly and unwittingly, no doubt) with the counsel, -purpose, and promise of the Lord God of Israel, and to nullify His -covenant with Abraham, Isaac, and Jacob. - -This is serious work for any one to engage in, and we believe many are -doing it without being aware of it; for we must understand that any -one who applies the promises made to the Old-Testament fathers to the -New-Testament Church is, in reality, doing the serious work of which -we speak. We maintain that no one has the slightest warrant to -alienate the promises made to the fathers. We may learn from those -promises, delight in them, draw comfort and encouragement from their -eternal stability and direct literal application--all this is -blessedly true; but it is another thing altogether for men, under the -influence of a system of interpretation falsely called spiritual, to -apply to the Church, or to believers of the New-Testament times, -prophecies which, as simply and plainly as words can indicate, apply -to Israel--to the literal seed of Abraham. - -This is what we consider so very serious. We believe we have very -little idea of how thoroughly opposed all this is to the mind and -heart of God. He loves Israel--loves them for the fathers' sake, and -we may rest assured He will not sanction our interference with their -place, their portion, or their prospect. We are all familiar with the -words of the inspired apostle in Romans xi, however we may have missed -or forgotten their true import and moral force. - -Speaking of Israel, in connection with the olive-tree of promise, he -says, "And they also, if they abide not still in unbelief, shall be -graffed in; for" the most simple, solid, and blessed of all -reasons--"_God is able_," as He is most surely willing, "to graff them -in again. For if thou wert cut out of the olive-tree which is wild by -nature, and wert graffed contrary to nature into a good olive-tree; -how much more shall these, which be the natural branches, be graffed -into their own olive-tree? For I would not, brethren, that ye should -be ignorant of this mystery, lest ye should be wise in your own -conceits; that blindness _in part_ is happened to Israel, until the -fullness of the Gentiles be come in.[12] And so all Israel shall be -saved: as it is written, 'There shall come out of Sion the Deliverer, -and shall turn away ungodliness from Jacob: _for this is My covenant -unto them_, when I shall take away their sins.' As concerning the -gospel, they are enemies for your sakes; but as touching the election, -they are beloved for the fathers' sakes. For the gifts and calling of -God are without repentance. For as ye in times past have not believed -God, yet have now obtained mercy through their unbelief; even so have -these also now not believed in your mercy [or, mercy to you. _See -Greek._] that they also may obtain mercy." That is, that instead of -coming in on the ground of law, or fleshly descent, they should come -in simply on the ground of sovereign mercy, just as the Gentiles. "For -God hath concluded them all in unbelief, that He might have _mercy -upon all_." - - [12] The reader must seize the difference between "the fullness of the - Gentiles" in Romans xi, and "the times of the Gentiles" in Luke xxi. - The former refers to those who are now being gathered into the Church: - the latter, on the contrary, refers to the times of Gentile supremacy - which began with Nebuchadnezzar, and runs on to the time when "the - stone cut out without hands" shall fall, in crushing power, upon the - great image of Daniel ii. - -Here ends the section bearing upon our immediate subject, but we -cannot refrain from quoting the splendid doxology which bursts forth -from the overflowing heart of the inspired apostle as he closes the -grand dispensational division of his epistle--"O the depth of the -riches both of the wisdom and knowledge of God! how unsearchable are -His judgments, and His ways past finding out! For who hath known the -mind of the Lord? or who hath been His counselor? or who hath first -given to Him, and it shall be recompensed unto him again? For _of_ -Him," as the source, "and _through_ Him," as the channel, "and _to_ -Him," as the object, "are all things: to whom be glory forever. -Amen." - -The foregoing splendid passage, as indeed all Scripture, is in perfect -keeping with the teaching of the fourth chapter of our book. Israel's -present condition is the fruit of their dark unbelief: Israel's future -glory will be the fruit of God's rich sovereign mercy.--"The Lord thy -God is a merciful God, He will not forsake thee, neither destroy thee, -nor forget the covenant of thy fathers which He sware unto them. For -ask now of the days that are past, which were before thee, since the -day that God created man upon the earth, and ask from the one side of -heaven unto the other"--The utmost bounds of time and space were to be -appealed to, to see--"whether there hath been any such thing as this -great thing is, or hath been heard like it? Did ever people hear the -voice of God speaking out of the midst of the fire, as thou hast -heard, and live? Or hath God assayed to go and take Him a nation from -the midst of another nation, by temptations, by signs, and by wonders, -and by war, and by a mighty hand, and by a stretched-out arm, and by -great terrors, according to all that the Lord your God did for you in -Egypt before your eyes? Unto thee it was showed, that thou mightest -know that the Lord He is God; there is none else beside Him. Out of -heaven He made thee to hear His voice, that He might instruct thee, -and upon earth He showed thee His great fire; and thou heardest His -words out of the midst of the fire." - -Here we have set forth, with singular moral power, the grand object of -all the divine actings on Israel's behalf. It was that they might -know that Jehovah was the one true and living God, and that there was -and could be none beside Him. In a word, it was the purpose of God -that Israel should be a witness for Him on the earth; and so they most -assuredly shall, though hitherto they have signally failed and caused -His great and holy name to be blasphemed among the nations. Nothing -can hinder the purpose of God. His covenant shall stand forever. -Israel shall yet be a blessed and effective witness for God on the -earth, and a channel of rich and everlasting blessing to all nations. -Jehovah has pledged His word as to this, and not all the powers of -earth and hell--men and devils combined can hinder the full -accomplishment of all that He has spoken. His glory is involved in -Israel's future, and if a single jot or tittle of His word were to -fail, it would be a dishonor cast upon His great name, and an occasion -for the enemy, which is utterly impossible. Israel's future blessing -and Jehovah's glory are bound together by a link which can never be -snapped. If this be not clearly seen, we can neither understand -Israel's past nor Israel's future. Nay, more; we may assert, with all -possible confidence, that unless this blessed fact be fully grasped, -our system of prophetic interpretation must be utterly false. - -But there is another truth set forth in our chapter--a truth of -peculiar interest and preciousness. It is not merely that the glory of -Jehovah is involved in Israel's future restoration and blessedness; -the love of His heart is also engaged. This comes out with touching -sweetness in the following words: "And because He loved thy fathers, -therefore He chose their seed after them, and brought thee out in His -sight with His mighty power out of Egypt; to drive out nations from -before thee greater and mightier than thou art, to bring thee in, to -give thee their land for an inheritance, as it is this day." - -Thus the truth of God's word, the glory of His great name, and the -love of His heart are all involved in His dealings with the seed of -Abraham His friend; and albeit they have broken the law, dishonored -His name, despised His mercy, rejected His prophets, crucified His -Son, and resisted His Spirit--although they have done all this, and, -in consequence thereof, are scattered and peeled and broken, and shall -yet pass through unexampled tribulation, yet will the God of Abraham, -Isaac, and Jacob glorify His name, make good His word, and manifest -the changeless love of His heart in the future history of His earthly -people. "Nothing changeth God's affection." Whom He loves and as He -loves He loves unto the end. - -If we deny this in reference to Israel, we have not so much as a -single inch of solid standing-ground for ourselves: if we touch the -truth of God in one department, we have no security as to any thing. -"Scripture cannot be broken." "All the promises of God in Him are yea, -and in Him Amen, unto the glory of God." God has pledged Himself to -the seed of Abraham; He has promised to give them the land of Canaan, -_forever_. "His gifts and calling are without repentance." He never -repents of His gift or His call; and therefore for any one to attempt -to alienate His promises and His gifts, or to interfere in any way -with their application to their true and proper object, must be a -grievous offense to Him. It mars the integrity of divine truth, -deprives us of all certainty in the interpretation of holy Scripture, -and plunges the soul in darkness, doubt, and perplexity. - -The teaching of Scripture is clear, definite, and distinct. The Holy -Ghost, who indited the sacred Volume, means what He says and says what -He means. If He speaks of Israel, He means Israel--of Zion, He means -Zion--of Jerusalem, He means Jerusalem. To apply any one of these -names to the New-Testament Church is to confound things that differ, -and introduce a method of interpreting Scripture which, from its -vagueness and looseness, can only lead to the most disastrous -consequences. If we handle the Word of God in such a loose and -careless manner, it is utterly impossible to realize its divine -authority over our conscience, or exhibit its formative power in our -course, conduct, and character. - - * * * * * - -We must now look, for a moment, at the powerful appeal with which -Moses sums up his address in our chapter: it demands our profound and -reverent attention.--"Know _therefore_ this day, and _consider it in -thine heart_, that the Lord He is God in heaven above, and upon the -earth beneath; there is none else. Thou shalt keep _therefore_ His -statutes, and His commandments, which I command thee this day, that it -may go well with thee, and with thy children after thee, and that thou -mayest prolong thy days upon the earth, which the Lord thy God giveth -thee, forever." (Ver. 39, 40.) - -Here we see that the moral claim upon their hearty obedience is -grounded upon the revealed character of God, and His marvelous actings -on their behalf. In a word, they were bound to obey--bound by every -argument that could possibly act on the heart, the conscience, and the -understanding. The One who had brought them out of the land of Egypt, -with a mighty hand and outstretched arm; who had made that land to -tremble to its very centre, by stroke after stroke of His judicial -rod; who had opened up a pathway for them through the sea; who had -sent them bread from heaven, and brought forth water for them out of -the flinty rock; and all this for the glory of His great name, and -because He loved their fathers--surely He was entitled to their -whole-hearted obedience. - -This is the grand argument, so eminently characteristic of this -blessed book of Deuteronomy. And surely this is full of instruction -for Christians now. If Israel were morally bound to obey, how much -more are we! If their motives and objects were powerful, how much more -so are ours! Do we feel their power? do we consider them in our -hearts? Do we ponder the claims of Christ upon us? Do we remember -that we are not our own, but bought with a price, even the infinitely -precious price of the blood of Christ? Do we realize this? Are we -seeking to live for Him? Is His glory our ruling object?--His love our -constraining motive? or are we living for ourselves? Are we seeking to -get on in the world--that world that crucified our blessed Lord and -Saviour? Are we seeking to make money? do we love it in our hearts, -either for its own sake or for the sake of what it can procure? does -money _govern_ us? Are we seeking a place in the world, either for -ourselves or for our children? Let us honestly challenge our hearts, -as in the divine presence, in the light of God's truth, what is our -object--our real, governing, cherished, heart-sought object? - -Reader, these are searching questions. Let us not put them aside: let -us really weigh them in the very light of the judgment-seat of Christ. -We believe they are wholesome, much-needed questions. We live in very -solemn times. There is a fearful amount of sham on every side, and in -nothing is this sham so awfully apparent as in so-called religion. - -The very days in which our lot is cast have been sketched by a pen -that never colors--never exaggerates, but always presents men and -things precisely as they are.--"This know also, that in _the last -days_"--quite distinct from "_the latter times_" of 1 Timothy iv.--far -in advance, more pronounced, more closely defined, more strongly -marked, these last days in which "perilous [or difficult] times shall -come. For men shall be _lovers of their own selves_, covetous, -_boasters_, proud, blasphemers, _disobedient to parents_, unthankful, -unholy, _without natural affection_, truce-breakers, _false accusers_, -incontinent, fierce, despisers of those that are good, traitors, -heady, high-minded, _lovers of pleasures more_ [or rather] _than -lovers of God_." And then mark the crown which the inspired apostle -puts upon this appalling superstructure!--"Having a form of godliness, -but denying the power thereof." (2 Tim. iii. 1-5.) - -What a terrible picture! We have here, in a few glowing, weighty -sentences, _infidel_ christendom, just as in 1 Timothy iv. we have -_superstitious_ christendom. In the latter, we see popery; in the -former, infidelity. Both elements are at work around us, but the -latter will yet rise into prominence--indeed, even now it is advancing -with rapid strides. The very leaders and teachers of christendom are -not ashamed or afraid to attack the foundations of Christianity. A -so-called Christian bishop is not ashamed or afraid to call in -question the integrity of the five books of Moses, and, with them, of -the whole Bible; for, most assuredly, if Moses was not the inspired -writer of the Pentateuch, the entire edifice of holy Scripture is -swept from beneath our feet. The writings of Moses are so intimately -bound up with all the other grand divisions of the divine Volume, that -if they are touched, all is gone. We boldly affirm that if the Holy -Ghost did not inspire Moses, the servant of God, to write the first -five books of our English Bible, we have not an inch of solid ground -to stand upon; we are positively left without a single atom of divine -authority on which to rest our souls; the very pillars of our glorious -Christianity are swept away, and we are left to grope our way, in -hopeless perplexity, amid the conflicting opinions and theories of -infidel doctors, without so much as a single ray from Inspiration's -heavenly lamp. - -Does this appear too strong for the reader? Does he believe that we -can listen, for a moment, to the infidel denier of Moses, and yet -believe in the inspiration of the psalms, the prophets, and the New -Testament? If he does, let him be well assured he is under the power -of a fatal delusion. Let him take such passages as the following, and -ask himself, What do they mean, and what is wrapped up in them? Our -Lord, in speaking to the Jews--who, by the way, would not have agreed -with a Christian bishop in denying the authenticity of Moses--says, -"Do not think that I will accuse you to the Father; there is one that -accuseth you, even Moses, in whom ye trust. For had ye believed Moses, -ye would have believed Me; for he wrote of Me. But if ye believe not -his writings, how shall ye believe My words?" (John v. 45-47.) - -Think of this: The man that does not believe in the writings of -Moses--does not receive every line of his as divinely inspired, does -not believe in Christ's words, and therefore cannot have any divinely -wrought faith in Christ Himself--cannot be a Christian at all. This -makes it a very serious matter for any one to deny the divine -inspiration of the Pentateuch, and equally serious for any one to -listen to him or sympathize with him. It is all very well to talk of -Christian charity and liberality of spirit; but we have yet to learn -that it is charity or liberality to sanction, in any way, a man who -has the audacity to sweep from beneath our feet the very foundations -of our faith. To speak of him as a Christian bishop, or a Christian -minister of any kind, is only to make the matter a thousand times -worse. We can understand a Voltaire or a Paine attacking the Bible--we -do not look for any thing else from them; but when those who assume to -be the recognized and ordained ministers of religion, and the -guardians of the faith of God's elect--those who consider themselves -alone entitled to teach and preach Jesus Christ, and feed and tend the -Church of God--when they actually call in question the inspiration of -the five books of Moses, may we not well ask, Where are we? What has -the professing church come to? - -But let us take another passage. It is the powerful appeal of the -risen Saviour to the two bewildered disciples on their way to -Emmaus--"'O fools, and slow of heart to believe all that the prophets -have spoken; ought not Christ to have suffered these things, and to -enter into His glory?' And _beginning at Moses_ and all the prophets, -He expounded unto them in all the scriptures the things concerning -Himself." And again, to the eleven and others with them, He says, -"These are the words which I spake unto you, while I was yet with you, -that all things must be fulfilled, which were written _in the law of_ -_Moses_, and in the prophets, and in the psalms, concerning Me." (Luke -xxiv. 25-27, 44.) - -Here we find that our Lord, in the most distinct and positive manner, -recognizes the law of Moses as an integral part of the canon of -inspiration, and binds it up with all the other grand divisions of the -divine Volume in such a way that it is utterly impossible to touch one -without destroying the integrity of the whole. If Moses is not to be -trusted, neither are the prophets, nor the psalms. They stand or fall -together. And not only so, but we must either admit the divine -authenticity of the Pentateuch or draw the blasphemous inference that -our adorable Lord and Saviour gave the sanction of His authority to a -set of spurious documents, by quoting as the writings of Moses what -Moses never wrote at all! There is positively not a single inch of -consistent standing-ground between these two conclusions. - -Again, take the following most weighty and important passage at the -close of the parable of the rich man and Lazarus: "Abraham saith unto -him, 'They have _Moses and the prophets; let them hear them_.' And he -said, 'Nay, father Abraham; but if one went unto them from the dead, -they will repent.' And he said unto him, 'If they hear not Moses and -the prophets, neither will they be persuaded though one rose from the -dead.'" (Luke xvi. 29-31.) - -Finally, if we add to all this the fact that our Lord, in His conflict -with Satan in the wilderness, quotes only from the writings of Moses, -we have a body of evidence quite sufficient, not only to establish, -beyond all question, the divine inspiration of Moses, but also to -prove that the man who calls in question the authenticity of the first -five books of the Bible, can really have no Bible, no divine -revelation, no authority, no solid foundation for his faith. He may -call himself, or be called by others, a Christian bishop or a -Christian minister; but, in solemn fact, he is a skeptic, and should -be treated as such by all who believe and know the truth. We cannot -understand how any one with a spark of divine life in his soul could -be guilty of the awful sin of denying the inspiration of a large -portion of the Word of God, or asserting that our Lord Christ could -quote from spurious documents. - -We may be deemed severe in thus writing. It seems the fashion nowadays -to own as Christians those who deny the very foundations of -Christianity. It is a very popular notion that, provided people are -moral, amiable, benevolent, charitable, and philanthropic, it is of -very small consequence what they believe. Life is better than creed or -dogma, we are told. All this sounds very plausible: but the reader may -rest assured that the direct tendency of all this manner of speech and -line of argument is to get rid of the Bible--rid of the Holy -Ghost--rid of Christ--rid of God--rid of all that the Bible reveals to -our souls. Let him bear this in mind, and seek to keep close to the -precious Word of God; let him treasure that Word in his heart, and -give himself more and more to the prayerful study of it. Thus he will -be preserved from the withering influence of skepticism and -infidelity, in every shape and form; his soul will be fed and -nourished by the sincere milk of the Word, and his whole moral being -be kept in the shelter of the divine presence continually. This is -what is needed: nothing else will do. - - * * * * * - -We must now close our meditations on this marvelous chapter which has -been engaging our attention; but ere doing so, we would glance for a -moment at the remarkable notice of the three cities of refuge. It -might, to a cursory reader, seem abrupt; but, so far from that, it is, -as we might expect, in perfect and beautiful moral order. Scripture is -always divinely perfect, and if we do not see and appreciate its -beauties and moral glories, it is simply owing to our blindness and -insensibility. - -"Then Moses severed three cities on this side Jordan toward the -sunrising; that the slayer might flee thither, which should kill his -neighbor unawares, and hated him not in times past; and that fleeing -unto one of those cities he might live; namely, Bezer in the -wilderness, in the plain country, of the Reubenites; and Ramoth in -Gilead, of the Gadites; and Golan in Bashan, of the Manassites." - -Here we have a lovely display of the grace of God rising, as it ever -does, above human weakness and failure. The two tribes and a half, in -choosing their inheritance on this side Jordan, were manifestly -stopping short of the proper portion of the Israel of God, which lay -on the other side of the river of death; but, notwithstanding this -failure, God, in His abounding grace, would not leave the poor slayer -without a refuge in the day of his distress. If man cannot come up to -the height of God's thoughts, God can come down to the depths of man's -need; and so blessedly does He do so in this case, that the two tribes -and a half were to have as many cities of refuge on this side Jordan -as the nine tribes and a half had in the land of Canaan. - -This, truly, was grace abounding. How unlike the manner of man! How -far above mere law or legal righteousness! It might, in a legal way, -have been said to the two tribes and a half, If you are going to -choose your inheritance short of the divine mark--if you are content -with less than Canaan, the land of promise, you must not expect to -enjoy the privileges and blessings of that land. The institutions of -Canaan must be confined to Canaan, and hence your manslayer must try -and make his way across the Jordan and find refuge there. - -Law might speak thus, but Grace spoke differently. God's thoughts are -not ours, nor His ways as ours. We might deem it marvelous grace to -provide even one city for the two and a half tribes; but our God does -exceeding abundantly above all that we ask or think, and hence the -comparatively small district on this side Jordan was furnished with as -full a provision of grace as the entire land of Canaan. - -Does this prove that the two and a half tribes were right? Nay; but it -proves that God was good, and that He must ever act like Himself, -spite of all our weakness and folly. Could He leave a poor slayer -without a place of refuge in the land of Gilead, though Gilead was not -Canaan? Surely not. This would not be worthy of the One who says, "_I -bring near_ My righteousness." He took care to bring the city of -refuge "near" to the slayer. He would cause His rich and precious -grace to flow over and meet the needy one just where he was. Such is -the way of our God, blessed be His holy name for evermore! - -"And this is the law which Moses set before the children of Israel: -these are the testimonies, and the statutes, and the judgments, which -Moses spake unto the children of Israel, after they came forth out of -Egypt, on this side Jordan, in the valley over against Beth-peor, in -the land of Sihon king of the Amorites, who dwelt at Heshbon, whom -Moses and the children of Israel smote, after they were come forth out -of Egypt: and they possessed his land, and the land of Og king of -Bashan, two kings of the Amorites, which were on this side Jordan -toward the sunrising; from Aroer, which is by the bank of the river -Arnon, even unto Mount Sion, which is Hermon, and all the plain on -this side Jordan eastward, even unto the sea of the plain, under the -springs of Pisgah." - -Here closes this marvelous discourse. The Spirit of God delights to -trace the boundaries of the people, and dwell on the most minute -details connected with their history. He takes a lively and loving -interest in all that concerns them--their conflicts, their victories, -their possessions, all their landmarks; every thing about them is -dwelt upon with a minuteness which, by its touching grace and -condescension, fill the heart with wonder, love, and praise. Man, in -his contemptible self-importance, thinks it beneath his dignity to -enter upon minute details; but _our_ God counts the hairs of our -heads, puts our tears into His bottle, takes knowledge of our every -care, our every sorrow, our every need. There is nothing too small for -His love, as there is nothing too great for His power. He concentrates -His loving care upon each one of His people as though He had only that -one to attend to; and there is not a single circumstance in our -private history, from day to day, however trivial, in which He does -not take a loving interest. - -Let us ever remember this, for our comfort; and may we learn to trust -Him better, and use, with a more artless faith, His fatherly love and -care. He tells us to cast _all_ our care upon Him, in the assurance -that He careth for us. He would have our hearts as free from care as -our conscience is free from guilt. "Be careful for _nothing_; but in -every thing by prayer and supplication with thanksgiving let your -requests be made known unto God. And the peace of God, which passeth -_all_ understanding, shall keep your hearts and minds through Christ -Jesus." (Phil. iv. 6, 7.) - -It is to be feared that the great majority of us know but little of -the real depth, meaning, and power of such words as these. We read -them and hear them, but we do not take them in and make our own of -them--we do not digest them and reduce them to practice. How little do -we really enter into the blessed truth that our Father is interested -in all our little cares and sorrows, and that we may go to Him with -all our little wants and difficulties. We imagine that such things are -beneath the notice of the high and mighty One who inhabiteth eternity -and sitteth upon the circle of the earth. This is a serious mistake, -and one that robs us of incalculable blessing in our daily history. We -should ever remember that there is nothing great or small with our -God: all things are alike to Him who sustains the vast universe by the -word of His power, and takes notice of a falling sparrow. It is quite -as easy to Him to create a world as to provide a breakfast for some -poor widow. The greatness of His power, the moral grandeur of His -government, and the minuteness of His tender care, do all alike -command the wonder and the worship of our hearts. - -Christian reader, see that you make your own of all these things. Seek -to live nearer to God in your daily walk. Lean more upon Him. Use Him -more. Go to Him in all your need, and you will never have to tell your -need to a poor fellow-mortal. "My God shall supply _all_ your need, -according to His riches in glory by Christ Jesus." What a -source--"God"! What a standard--"His riches in glory"! What a -channel--"Christ Jesus"! It is your sweet privilege to place all _your -need_ over against _His riches_, and lose sight of the former in the -presence of the latter. His exhaustless treasury is thrown open to -you, in all the love of His heart; go and draw upon it, in the -artless simplicity of faith, and you will never have occasion to look -to a creature-stream or lean on a creature-prop. - - - - -CHAPTER V. - - -"And Moses called all Israel, and said unto them, 'Hear, O Israel, the -statutes and judgments which I speak in your ears this day, that ye -may learn them, and keep and do them.'" - -Let us carefully note these four words, so specially characteristic of -the book of Deuteronomy, and so seasonable for the Lord's people at -all times and in all places: "_Hear_," "_Learn_," "_Keep_," "_Do_." -These are words of unspeakable preciousness to every truly pious -soul--to every one who honestly desires to walk in that narrow path of -practical righteousness so pleasing to God, and so safe and so happy -for us. - -The first of these words places the soul in the most blessed attitude -in which any one can be found, namely, that of _hearing_. "Faith -cometh by _hearing_, and hearing by the Word of God." "I will _hear_ -what God the Lord will speak." "_Hear_, and your soul shall live." The -hearing ear lies at the very foundation of all true, practical -Christian life. It places the soul in the only true and proper -attitude for the creature. It is the real secret of all peace and -blessedness. - -It can scarcely be needful to remind the reader that when we speak of -the soul in the attitude of hearing, it is assumed that what is heard -is simply the Word of God. Israel had to hearken to "the statutes and -judgments" of Jehovah, and to nothing else. It was not to the -commandments, traditions, and doctrines of men they were to give ear, -but to the very words of the living God, who had redeemed and -delivered them from the land of Egypt--the place of bondage, darkness, -and death. - -It is well to bear this in mind. It will preserve the soul from many a -snare, many a difficulty. We hear a good deal, in certain quarters, -about obedience, and about the moral fitness of surrendering our own -will and submitting ourselves to authority. All this sounds very well, -and has great weight with a large class of very religious and morally -excellent people; but when men speak to us about obedience, we must -ask the question, Obedience to what? when they speak to us about -surrendering our own will, we must inquire of them, To whom are we to -surrender it? when they speak to us about submitting to authority, we -must insist upon their telling us the source or foundation of the -authority. - -This is of the deepest possible moment to every member of the -household of faith. There are many very sincere and very earnest -people who deem it very delightful to be saved the trouble of thinking -for themselves, and to have their sphere of action and line of service -laid out for them by wiser heads than their own. It seems a very -restful and very pleasing thing to have each day's work laid out for -us by some master-hand. It relieves the heart of a great load of -responsibility, and it looks like humility and self-distrust to submit -ourselves to some authority. - -But we are bound, before God, to look well to the basis of the -authority to which we surrender ourselves, else we may find ourselves -in an utterly false position. Take, for example, a monk, or a nun, or -a member of a sisterhood. A monk obeys his abbot, a nun obeys her -mother-abbess, "a sister" obeys her "lady-superior;" but the position -and relationship of each is utterly false. There is not a shadow of -authority in the New Testament for monasteries, convents, or -sisterhoods; on the contrary, the teaching of holy Scripture, as well -as the voice of nature, is utterly opposed to every one of them, -inasmuch as they take men and women out of the place and out of the -relationship in which God has set them, and in which they are designed -and fitted to move, and form them into societies which are utterly -destructive of natural affection, and subversive of all true Christian -obedience. - -We feel it right to call the attention of the Christian reader to this -subject just now, seeing that the enemy is making a vigorous effort to -revive the monastic system in our midst under various forms. Indeed -some have had the temerity to tell us that monastic life is the only -true form of Christianity. Surely, when such monstrous statements are -made and listened to, it becomes us to look at the whole subject in -the light of Scripture, and to call upon the advocates and adherents -of monasticism to show us the foundations of the system in the Word of -God. Where, within the covers of the New Testament, is there any -thing, in the most remote degree, like a monastery, a convent, or a -sisterhood? Where can we find an authority for any such office as that -of an abbot, an abbess, or a lady-superior? There is absolutely no -such thing, nor the shadow of it; and hence we have no hesitation in -pronouncing the whole system, from foundation to top-stone, a fabric -of superstition, alike opposed to the voice of nature and the voice of -God: nor can we understand how any one, in his sober senses, could -presume to tell us that a monk or a nun is the only true exponent of -Christian life. Yet there are those who thus speak, and there are -those who listen to them, and that, too, in this day when the full, -clear light of our glorious Christianity is shining upon us from the -pages of the New Testament.[13] - - [13] We must accurately distinguish between "_nature_" and "_flesh_." - The former is recognized in Scripture; the latter is condemned and set - aside. "Doth not even nature itself teach you?" says the apostle. (1 - Cor. xi. 14.) Jesus beholding the young ruler in Mark x, "loved him" - although there was nothing but nature. To be without natural affection - is one of the marks of the apostasy. Scripture teaches that we are - dead to sin, not to nature, else what becomes of our natural - relationships? - -But, blessed be God, we are called to obedience. We are called to -"hear"--called to bow down, in holy and reverent submission, to -authority. And here we join issue with infidelity and its lofty -pretensions. The path of the devout and lowly Christian is alike -removed from superstition on the one hand and from infidelity on the -other. Peter's noble reply to the council, in Acts v, embodies, in its -brief compass, a complete answer to both.--"We ought to obey God -rather than men." We meet infidelity, in all its phases, in all its -stages, and in its very deepest roots, with this one weighty sentence, -"We ought to _obey_;" and we meet superstition, in every garb in which -it clothes itself, with the all-important clause, "We ought to _obey -God_." - -Here we have set forth, in the most simple form, the duty of every -true Christian. He is to obey God. The infidel may smile -contemptuously at a monk or a nun, and marvel how any rational being -can so completely surrender his reason and his understanding to the -authority of a fellow-mortal, or submit himself to rules and practices -so absurd, so degrading, and so contrary to nature. The infidel -glories in his fancied intellectual freedom, and imagines that his own -reason is quite a sufficient guide for him. He does not see that he is -further from God than the poor monk or nun whom he so despises. He -does not know that, while priding himself in his self-will, he is -really led captive by Satan--the prince and god of this world. Man is -formed to obey--formed to look up to some one above him. The Christian -is sanctified unto the obedience of Jesus Christ, that is, to the very -same character of obedience as that which was rendered by our adorable -Lord and Saviour Himself. - -This is of the deepest possible moment to every one who really desires -to know what true Christian obedience is. To understand this is the -real secret of deliverance from the self-will of the infidel and the -false obedience of superstition. It can never be right to do our own -will: it may be quite wrong to do the will of our fellow: it must -always be right to do the will of God. This was what Jesus came to do, -and what He always did.--"Lo, I come to do Thy will, O God."--"I -delight to do Thy will, O My God; yea, Thy law is within My heart." - -Now, we are called and set apart to this blessed character of -obedience, as we learn from the inspired apostle Peter, in the opening -of his first epistle, where he speaks of believers as "elect according -to the foreknowledge of God the Father, through sanctification of the -Spirit, unto obedience and sprinkling of the blood of Jesus Christ." - -This is an immense privilege, and at the same time a most holy and -solemn responsibility. We must never forget for a moment that God has -elected us, and the Holy Spirit has set us apart, not only to the -sprinkling of the blood of Jesus Christ, but also to His obedience. -Such is the obvious meaning and moral force of the words just -quoted--words of unspeakable preciousness to every lover of -holiness--words which effectually deliver us from self-will, from -legality, and from superstition. Blessed deliverance! - -But it may be that the pious reader feels disposed to call our -attention to the exhortation in Hebrews xiii.--"Obey them that have -the rule over you, and submit yourselves; for they watch for your -souls, as they that must give account; that they may do it with joy -and not with grief; for that is unprofitable for you." - -A deeply important word, most surely, with which we should also -connect a passage in 1 Thessalonians--"And we beseech you, brethren, -to know them that labor among you, and are over you in the Lord, and -admonish you, and to esteem them very highly in love for their work's -sakes." (Chap. v. 12, 13.) And again, in 1 Corinthians xvi. 15, 16--"I -beseech you, brethren, (ye know the house of Stephanas, that it is the -first-fruits of Achaia, and that they have addicted themselves to the -ministry [or service] of the saints,) that ye submit yourselves unto -such, and to every one that helpeth with us and laboreth." To all -these we must add another very lovely passage from the first epistle -of Peter--"The elders which are among you I exhort, who am also an -elder, and a witness of the sufferings of Christ, and also a partaker -of the glory that shall be revealed: feed the flock of God which is -among you, taking the oversight thereof, not by constraint, but -willingly; not for filthy lucre, but of a ready mind; neither as being -lords over God's heritage, but being ensamples to the flock. And when -the chief Shepherd shall appear, ye shall receive a crown of glory -that fadeth not away." (Chap. v. 1-4.) - -We may be asked, Do not the above passages set forth the principle of -obedience to certain men? and if so, why object to human authority? -The answer is very simple. Wherever Christ imparts a spiritual gift, -whether it be the gift of teaching, the gift of rule, or the gift of -pastorship, it is the bounden duty and privilege of Christians to -recognize and appreciate such gifts. Not to do so would be to forsake -our own mercies. But then we must bear in mind that in all such cases -the gift must be a reality--a plain, palpable, _bona-fide_, divinely -given thing. It is not a man assuming a certain office or position, or -being appointed by his fellow to any so-called ministry. All this is -perfectly worthless, and worse than worthless; it is a daring -intrusion upon a sacred domain which must, sooner or later, bring down -the judgment of God. - -All true ministry is of God, and based upon the possession of a -positive gift from the Head of the Church; so that we may truly say, -No gift, no ministry. In all the passages quoted above, we see -positive gift possessed, and actual work done. Moreover, we see a true -heart for the lambs and sheep of the flock of Christ; we see divine -grace and power. The word in Hebrews xiii. is, "Obey them that guide -you [+hęgoumenois+]." Now, it is essential to a true guide that -he should go before you in the way. It would be the height of folly -for any one to assume the title of guide if he were ignorant of the -way, and neither able nor willing to go in it. Who would think of -obeying such? - -So also when the apostle exhorts the Thessalonians to "know" and -"esteem" certain persons, on what does he found his exhortation? Is it -upon the mere assumption of a title, an office, or a position? -Nothing of the kind. He grounds his appeal upon the actual, well-known -fact that these persons were "over them, _in the Lord_," and that they -admonished them. And why were they to "esteem them very highly in -love"? Was it for their office or their title? No; but "for their -work's sake." And why were the Corinthians exhorted to submit -themselves to the household of Stephanas? Was it because of an empty -title or assumed office? By no means; but because "they addicted -themselves to the ministry of the saints." They were actually in the -work. They had received gift and grace from Christ, and they had a -heart for His people. They were not boasting of their office or -insisting upon their title, but giving themselves devotedly to the -service of Christ, in the persons of His dear people. - -Now this is the true principle of ministry. It is not human authority -at all, but divine gift and spiritual power communicated by Christ to -His servants, exercised by them, in responsibility to Him, and -thankfully recognized by His saints. A man may set up to be a teacher -or a pastor, or he may be appointed by his fellows to the office or -title of a pastor; but unless he possesses a positive gift from the -Head of the Church, it is all the merest sham, a hollow assumption, an -empty conceit; and his voice will be the voice of a stranger, which -the true sheep of Christ do not know and ought not to recognize.[14] - - [14] The reader will do well to ponder the fact that there is no such - thing in the New Testament as human appointment to preach the gospel, - teach in the assembly of God, or feed the flock of Christ. Elders and - deacons were ordained by the apostles or their delegates, Timothy and - Titus; but evangelists, pastors, and teachers were never so ordained. - We must distinguish between gift and local charge. Elders and deacons - might possess a special gift or not; it had nothing to do with their - local charge. If the reader would understand the subject of ministry, - let him study 1 Corinthians xii.-xiv. and Ephesians iv. 8-13. In the - former we have, first, the _basis_ of all true ministry in the Church - of God, namely, _divine appointment_--"God hath set the members," - etc.; secondly, _the motive-spring_--"love;" thirdly, _the - object_--"that the Church may receive edifying." In Ephesians iv. we - have the _source_ of all ministry--a risen and ascended Lord; the - _design_--"to perfect the saints for the work of the ministry;" the - _duration_--"till we all come unto a perfect man, unto the measure of - the stature of the fullness of Christ." - - In a word, ministry, in all its departments, is _entirely_ a divine - institution. It is not of man or by man, but of God. The Master must, - in every case, fit, fill, and appoint the vessel. There is no - authority in Scripture for the notion that every man has a right to - minister in the Church of God. Liberty for men is radicalism and not - Scripture. Liberty for the Holy Ghost to minister by whom He will is - what we are taught in the New Testament. May we learn it. - -But, on the other hand, where there is the divinely gifted teacher, -the true, loving, wise, faithful, laborious pastor, watching for -souls, weeping over them, waiting upon them, like a gentle, tender -nurse, able to say to them, "Now we live, if ye stand fast in the -Lord"--where these things are found, there will not be much difficulty -in recognizing and appreciating them. How do we know a good dentist? -Is it by seeing his name on a brass plate? No; but by his work. A man -may call himself a dentist ten thousand times over, but if he be only -an unskillful operator, who would think of employing him? - -Thus it is in all human affairs, and thus it is in the matter of -ministry. If a man has a gift, he is a minister; if he has not, all -the appointment, authority, and ordination in the world could not make -him a minister of Christ. It may make him a minister of religion; but -a minister of religion and a minister of Christ--a minister in -christendom and a minister in the Church of God, are two totally -different things. All true ministry has its source in God; it rests on -divine authority, and its object is to bring the soul into His -presence, and link it on to Him. False ministry, on the contrary, has -its source in man; it rests on human authority, and its object is to -link the soul on to itself. This marks the immense difference between -the two. The former leads to God; the latter leads away from Him: that -feeds, nourishes, and strengthens the new life; this hinders its -progress, in every way, and plunges it in doubt and darkness. In a -word, we may say, true ministry is of God, through Him, and to Him: -false ministry is of man, through him, and to him. The former we prize -more than we can say; the latter we reject with all the energy of our -moral being. - -We trust sufficient has been said to satisfy the mind of the reader in -reference to the matter of obedience to those whom the Lord may see -fit to call to the work of the ministry. We are bound, in every case, -to judge by the Word of God, and to be assured that it is a divine -reality and not a human sham--a positive gift from the Head of the -Church, and not an empty title conferred by men. In all cases where -there is real gift and grace, it is a sweet privilege to obey and -submit ourselves, inasmuch as we discern Christ in the person and -ministry of His beloved servants. - -There is no difficulty, to a spiritual mind, in owning real grace and -power. We can easily tell whether a man is seeking, in true love, to -feed our souls with the bread of life, and lead us on in the ways of -God, or whether he is seeking to exalt himself, and promote his own -interests. Those who are living near the Lord can readily discern -between true power and hollow assumption. Moreover, we never find -Christ's true ministers parading their authority, or vaunting -themselves of their office; they do the work and leave it to speak for -itself. In the case of the blessed apostle Paul, we find him referring -again and again to the plain proofs of his ministry--the -unquestionable evidence afforded in the conversion and blessing of -souls. He could say to the poor misguided Corinthians, when, under the -influence of some self-exalting pretender, they foolishly called in -question his apostleship, "Since ye seek a proof of Christ speaking in -me ... examine yourselves." - -This was close, pointed dealing with them. They themselves were the -living proofs of his ministry. If his ministry was not of God, what -and where were they? But it was of God, and this was his joy, his -comfort, and his strength. He was "an apostle, not of men, neither by -man, but by Jesus Christ, and God the Father, who raised Him from the -dead." He gloried in the source of his ministry; and as to its -character, he had but to appeal to a body of evidence quite sufficient -to carry conviction to any right mind. In his case, it could be truly -said, it was not the speech, but the power. - -Thus it must be, in measure, in every case. We must look for the -power: we must have reality. Mere titles are nothing. Men may -undertake to confer titles and appoint to offices, but they have no -more authority to do so than they have to appoint admirals in her -majesty's fleet or generals in her army. If we were to see a man -assuming the style and title of an admiral or a general, without her -majesty's commission, we should pronounce him an idiot or a lunatic. -This is but a feeble illustration to set forth the folly of men taking -upon them the title of ministers of Christ without one atom of -spiritual gift or divine authority. - -Shall we be told, We must not judge? We are bound to judge. "Beware of -false prophets." How can we beware if we are not to judge? But how are -we to judge? "By their fruits ye shall know them." Can the Lord's -people not tell the difference between a man who comes to them in the -power of the Spirit, gifted by the Head of the Church, full of love to -their souls, earnestly desiring their true blessing, seeking not -theirs but them--a holy, gracious, humble, self-emptied servant of -Christ; and a man who comes with a self-assumed or a humanly conferred -title, without a single trace of any thing divine or heavenly either -in his ministry or in his life? Of course they can; no one in his -senses would think of calling in question a fact so obvious. - -But further, we may ask, What mean those words of the venerable -apostle John--"Beloved, believe not every spirit, but try the spirits -whether they are of God; because many false prophets are gone out into -the world"? How are we to try the spirits, or how are we to discern -between the true and the false, if we are not to judge? Again, the -same apostle, writing to "the elect lady," gives her the following -most solemn admonition: "If there come any unto you, and bring not -this doctrine, receive him not into your house, neither bid him -Godspeed; for he that biddeth him Godspeed is partaker of his evil -deeds." Was she not responsible to act on this admonition? Assuredly. -But how could she if we are not to judge? And what had she to judge? -Was it as to whether those who came to her house were ordained, -authorized, or licensed by any man or body of men? Nothing of the -kind. The one great and all-important question for her was as to the -doctrine. If they brought the true, the divine doctrine of Christ--the -doctrine of Jesus Christ come in the flesh, she was to receive them; -if not, she was to shut her door, with a firm hand, against them, no -matter who they were or where they came from. If they had all the -credentials that man could bestow upon them, yet if they brought not -_the truth_, she was to reject them with stern decision. This might -seem very harsh, very narrow-minded, very bigoted; but with this she -had nothing whatever to do. She had just to be as broad and as narrow -as the truth. Her door and her heart were to be wide enough to admit -all who brought Christ, and no wider. Was she to pay compliments at -the expense of her Lord? was she to seek a name for largeness of heart -or breadth of mind by receiving to her house and to her table the -teachers of a false Christ? The very thought is absolutely horrible. - -But finally, in the second chapter of Revelation, we find the church -at Ephesus commended for having tried those who said they were -apostles and were not. How could this be if we are not to judge? Is it -not most evident to the reader that an utterly false use is made of -our Lord's words in Matthew vii. 1--"Judge not, that ye be not -judged," and also of the apostle's words in 1 Corinthians iv. -5--"Therefore judge nothing before the time"? It is impossible that -Scripture can contradict itself; and hence, whatever be the true -meaning of our Lord's "Judge not," or the apostle's "Judge nothing," -it is perfectly certain that they do not, in the most remote way, -interfere with the solemn responsibility of all Christians to judge -the gift, the doctrine, and the life of all who take the place of -preachers, teachers, and pastors in the Church of God. - -And then, if we be asked as to the meaning of "Judge not" and "Judge -nothing," we believe the words simply forbid our judging motives, or -hidden springs of action. With these we have nothing whatever to do. -We cannot penetrate below the surface, and, thanks be to God, we are -not asked to do so--yea, we are positively forbidden. We cannot read -the counsels of the heart; it is the province and prerogative of God -alone to do this: but to say that we are not to judge the doctrine, -the gift, or the manner of life of those who take the place of -preachers, teachers, and pastors in the Church of God, is simply to -fly in the face of holy Scripture, and to ignore the very instincts of -the divine nature implanted in us by the Holy Ghost. - -Hence, therefore, we can return, with increased clearness and -decision, to our thesis of Christian obedience. It seems perfectly -plain that the fullest recognition of all true ministry in the Church, -and the most gracious submission of ourselves to all those whom our -Lord Christ may see fit to raise up as pastors, teachers, and guides -in our midst, can never, in the smallest degree, interfere with the -grand fundamental principle set forth in Peter's magnificent reply to -the council--"We ought to obey God rather than men." - -It will ever be the aim and object of all true ministers of Christ to -lead those to whom they minister in the true path of obedience to the -Word of God. The chapter which lies open before us, as indeed the -entire book of Deuteronomy, shows us very plainly how Moses, that -eminent servant of God, ever sought and diligently labored to press -upon the congregation of Israel the urgent necessity of the most -implicit obedience to all the statutes and judgments of God. He did -not seek any place of authority for himself: he never lorded it over -God's heritage. His one grand theme, from first to last, was -obedience. This was the burden of all his discourses--obedience, not -to him, but to his and their Lord. He rightly judged that this was the -true secret of their happiness, their moral security, their dignity, -and their strength. He knew that an obedient people must also, of -necessity, be an invincible and invulnerable people. No weapon formed -against them could prosper so long as they were governed by the word -of God. In a word, he knew and believed that Israel's province was to -obey Jehovah, as it was Jehovah's province to bless Israel. It was -their one simple business to "hear," "learn," "keep," and "do" the -revealed will of God; and so doing, they might count on Him, with all -possible confidence, to be their shield, their strength, their -safeguard, their refuge, their resource, their all in all. The only -true and proper path for the Israel of God is that narrow path of -obedience on which the light of God's approving countenance ever -shines, and all who, through grace, tread that path will find Him "a -guide, a glory, a defense, to save from every fear." - -This, surely, is quite enough. We have nothing to do with -consequences: these we may, in simple confidence, leave to Him whose -we are and whom we are responsible to serve. "The name of the Lord is -a strong tower; the righteous runneth into it and is safe." If we are -doing His will, we shall ever find His name a strong tower; but, on -the other hand, if we are not walking in a path of practical -righteousness--if we are doing our own will--if we are living in the -habitual neglect of the plain Word of God, then, verily, it is utterly -vain for us to think that the name of the Lord will be a strong tower -to us; rather would His name be a reproof to us, leading us to judge -our ways and to return to the path of righteousness from which we have -wandered. - -Blessed be His name, His grace will ever meet us, in all its precious -fullness and freeness, in the place of self-judgment and confession, -however we may have failed and wandered; but this is a totally -different thing. We may have to say, with the Psalmist, "Out of the -depths have I cried unto Thee, O Lord. Lord, hear my voice; let Thine -ears be attentive to the voice of my supplications. If Thou, Lord, -shouldest mark iniquities, O Lord, who shall stand? But there is -forgiveness with Thee, that Thou mayest be feared." But then, a soul -crying to God from the depths, and getting forgiveness, is one thing; -and a soul looking to Him in the path of practical righteousness is -quite another. We must carefully distinguish between these two things. -Confessing our sins and finding pardon must never be confounded with -walking uprightly and counting on God. Both are blessedly true, but -they are not the same thing. - -We shall now proceed with our chapter. - -At the second verse, Moses reminds the people of their -covenant-relationship with Jehovah. He says, "The Lord _our_ God made -a covenant with us in Horeb. The Lord made not this covenant with our -fathers, but with us, even us, who are all of us here alive this day. -The Lord talked with you face to face, in the mount, out of the midst -of the fire, (I stood between the Lord and you at that time, to show -you the word of the Lord; for ye were afraid by reason of the fire, -and went not up into the mount) saying," etc. - -The reader must distinguish and thoroughly understand the difference -between the covenant made at Horeb and the covenant made with Abraham, -Isaac, and Jacob. They are essentially different. The former was a -covenant of works, in which the people undertook to do all that the -Lord had spoken: the latter was a covenant of pure grace, in which God -pledged Himself with an oath to do all which He promised. - -Human language would utterly fail us to set forth the immense -difference, in every respect, between these two covenants. In their -basis, in their character, in their accompaniments, and in their -practical result, they are as different as any two things could -possibly be. The Horeb covenant rested upon human competency for the -fulfillment of its terms, and this one fact is quite sufficient to -account for the total failure of the whole thing. The Abrahamic -covenant rested upon divine competency for the fulfillment of its -terms, and hence the utter impossibility of its failure in a single -jot or tittle. - -Having in our "Notes on the Book of Exodus" gone somewhat fully into -the subject of the law, and endeavored to set forth the divine object -in giving it, and, further, the utter impossibility of any one -getting life or righteousness by keeping it, we must refer the reader -to what we have there advanced on this profoundly interesting subject. - -It seems strange, to one taught exclusively by Scripture, that such -confusion of thought should prevail amongst professing Christians in -reference to a question so distinctly and definitively settled by the -Holy Ghost. Were it merely a question of the divine authority of -Exodus xx. or Deuteronomy v. as inspired portions of the Bible, we -should not have a word to say. We most fully believe that these -chapters are as much inspired as the seventeenth of John or the eighth -of Romans. - -But this is not the point. All true Christians receive, with devout -thankfulness, the precious statement that "all Scripture is given by -inspiration of God;" and, further, they rejoice in the assurance that -"whatsoever things were written aforetime were written for our -learning; that we through patience and comfort of the Scriptures might -have hope;" and, finally, they believe that the morality of the law is -of abiding and universal application. Murder, adultery, theft, false -witness, covetousness, are wrong--always wrong--every-where wrong: to -honor our parents is right--always and every-where right. We read, in -the fourth chapter of Ephesians, "Let him that stole steal no more;" -and again, in chapter vi, we read, "Honor thy father and mother; which -is the first commandment with promise; that it may be well with thee, -and thou mayest live long on the earth." - -All this is so divinely plain and settled that discussion is -definitively closed; but when we come to look at the law as a ground -of relationship with God, we get into an entirely different region of -thought. Scripture, in manifold places, and in the clearest possible -manner, teaches us that, as Christians, as children of God, we are not -on that ground at all. The Jew was on that ground, but he could not -stand there with God. It was death and condemnation. "They could not -endure that which was commanded, 'And if so much as a beast touch the -mountain, it shall be stoned, or thrust through with a dart;' and so -terrible was the sight, that Moses said, 'I exceedingly fear and -quake.'" The Jew found the law to be a bed on which he could not -stretch himself, and a covering in which he could not wrap himself. - -As to the Gentile, he was never, by any one branch of the divine -economy, placed under law. His condition is expressly declared, in the -opening of the epistle to the Romans, to be "without law [+anomôs+]."--"For -when the Gentiles, which have not the law," etc., and, "As many as have -sinned without law shall perish without law; and as many as have sinned -in the law shall be judged by the law." - -Here the two classes are brought into sharp and vivid contrast, in the -matter of their dispensational position. The Jew, under law; the -Gentile, without law,--nothing can be more distinct. The Gentile was -placed under government, in the person of Noah; but never under law. -Should any one feel disposed to call this in question, let him produce -a single line of Scripture to prove that God ever placed the Gentiles -under the law. Let him search and see. It is of no possible use to -argue and reason and object,--it is utterly vain to say, "_We think_" -this or that: the question is, "What saith the Scripture?" If it says -that the Gentiles were put under the law, let the passage be produced. -We solemnly declare it says nothing of the kind, but the very reverse. -It describes the condition and the position of the Gentile as "without -law"--"having not the law." - -In Acts x, we see God opening the kingdom of heaven to the Gentile; in -Acts xiv. 27, we see Him opening "the door of faith" to the Gentile; -in Acts xxviii. 28, we see Him sending His salvation to the Gentile: -but we search in vain, from cover to cover of the blessed Book, for a -passage in which He places the Gentile under the law. - -We would very earnestly entreat the Christian reader to give this -deeply interesting and important question his calm attention. Let him -lay aside all his preconceived thoughts, and examine the matter simply -in the light of holy Scripture. We are quite aware that our statements -on this subject will be regarded by thousands as novel, if not -actually heretical; but this does not move us, in the smallest degree. -It is our one grand desire to be taught absolutely and exclusively by -Scripture. The opinions, commandments, and doctrines of men have no -weight whatever with us. The dogmas of the various schools of divinity -must just go for what they are worth. We demand Scripture. A single -line of inspiration is amply sufficient to settle this question, and -close all discussion, forever. Let us be shown from the Word of God -that the Gentiles were ever put under the law, and we shall at once -bow; but inasmuch as we cannot find it there, we reject the notion -altogether, and we would have the reader to do the same. The -invariable language of Scripture, in describing the position of the -Jew, is, "under law;" and, in describing the position of the Gentile, -is, "without law." This is so obvious that we cannot but marvel how -any reader of the Bible can fail to see it.[15] - - [15] The reader may perhaps feel disposed to inquire, On what ground - will the Gentile be judged if he is not under the law? Romans i. 20 - teaches us distinctly that the testimony of _creation_ leaves him - without excuse. Then, in chapter ii. 15, he is taken up on the ground - of _conscience_.--"For _when the Gentiles, which have not the law_, do - by nature the things contained in the law, these, having not the law, - are a law unto themselves; which show the work of the law written in - their hearts, their conscience also bearing witness," etc. Finally, as - regards those nations that have become professedly Christian, they - will be judged on the ground of their profession. - -If the reader will turn, for a few moments, to the fifteenth chapter -of the Acts of the Apostles, he will see how the first attempt to put -Gentile converts under the law was met by the apostles and the whole -church at Jerusalem. The question was raised at Antioch; and God, in -His infinite goodness and wisdom, so ordered that it should not be -settled there, but that Paul and Barnabas should go up to Jerusalem -and have the matter fully and freely discussed, and definitively -settled by the unanimous voice of the twelve apostles and the whole -church. - -How we can bless our God for this! We can at once see that the -decision of a local assembly, such as Antioch, even though approved by -Paul and Barnabas, would not carry the same weight as that of the -twelve apostles assembled in council at Jerusalem. But the Lord, -blessed be His name, took care that the enemy should be completely -confounded, and that the law-teachers of that day, and of every other -day, should be distinctly and authoritatively taught that it was not -according to His mind that Christians should be put under law, for any -object whatsoever. - -The subject is so deeply important that we cannot forbear quoting a -few passages for the reader. We believe it will refresh both the -reader and the writer to refer to the soul-stirring addresses -delivered at the most remarkable and interesting council that ever -sat. - -"And certain men which came down from Judća taught the brethren, -'Except ye be circumcised after the manner of Moses, ye cannot be -saved.'" How awful! How terribly chilling! What a death-knell to ring -in the ears of those who had been converted under Paul's splendid -address in the synagogue at Antioch!--"Be it known unto you therefore, -men and brethren, that _through this Man_"--without circumcision or -works of law of any kind whatsoever--"is preached unto you the -forgiveness of sins; and _by Him_ all that believe"--irrespective -altogether of circumcision--"_are_ justified _from all things_, from -which ye could not be justified by the law of Moses.... And when the -Jews were gone out of the synagogue, the Gentiles besought that these -words might be preached to them the next Sabbath." - -Such was the glorious message sent to the Gentiles by the lips of the -apostle Paul--a message of free, full, immediate, and perfect -salvation--full remission of sins and perfect justification, through faith -in our Lord Jesus Christ. But according to the teaching of the "certain -men which came down from Judća," all this was insufficient--Christ was -not enough, without circumcision and the law of Moses. Poor Gentiles, -who had never heard of circumcision or the law of Moses, must add to -Christ and His glorious salvation the keeping of the whole law. - -How must Paul's heart have burned within him to have the beloved -Gentile converts brought under such monstrous teaching as this! He saw -in it nothing short of the complete surrender of Christianity. If -circumcision must be added to the cross of Christ--if the law of Moses -must supplement the grace of God, then verily all was gone. - -But, blessed forever be the God of all grace, He caused a noble stand -to be made against such deadly teaching. When the enemy came in like a -flood, the Spirit of the Lord raised up a standard against him. "When -therefore Paul and Barnabas had no small dissension and disputation -with them, they determined that Paul and Barnabas, and certain other -of them, should go up to Jerusalem, unto the apostles and elders -about this question. And being brought on their way by the church, -they passed through Phenice and Samaria, declaring," not the -circumcision, but "the conversion of the Gentiles; and they caused -great joy unto all the brethren." - -The brethren were in the current of the mind of Christ, and in sweet -communion with the heart of God; and hence they rejoiced to hear of -the conversion and salvation of the Gentiles. We may rest assured it -would have afforded them no joy to hear of the heavy yoke of -circumcision and the law of Moses being put upon the necks of those -beloved disciples who had just been brought into the glorious liberty -of the gospel. But to hear of their conversion to God, their salvation -by Christ, their being sealed by the Holy Ghost, filled their hearts -with a joy which was in lovely harmony with the mind of heaven. - -"And when they were come to Jerusalem, they were received of the -church, and of the apostles and elders, and they declared all things -that God had done with them. But there rose up certain of the sect of -the Pharisees which believed, saying that it was needful to circumcise -them, and to command them to keep the law of Moses." - -Who made it "needful"? Not God, surely; inasmuch as He had, in His -infinite grace, opened the door of faith to them without circumcision -or any command to keep the law of Moses. No; it was "certain men" who -presumed to speak of such things as needful--men who have troubled -the Church of God from that day to the present--men "desiring to be -teachers of the law, knowing neither what they say nor whereof they -affirm." Law-teachers never know what is involved in their dark and -dismal teaching. They have not the most distant idea of how thoroughly -hateful their teaching is to the God of all grace, the Father of -mercies. - -But, thanks be to God, the chapter from which We are now quoting -affords the very clearest and most forcible evidence that could be -given as to the divine mind on the subject. It proves, beyond all -question, that it was not of God to put Gentile believers under the -law. - -"And the apostles and elders came together for to consider of this -matter. And when there had been much disputing" (alas! how soon it -began!) "Peter rose up and said unto them, Men and brethren, ye know -how that a good while ago God made choice among us, that the Gentiles -by my mouth should hear," not the law of Moses or circumcision, but -"the word of the gospel, and believe. And God which knoweth the -hearts, bare them witness, giving them the Holy Ghost, even as unto -us. _And put no difference between us and them_, purifying their -hearts by faith. Now therefore _why tempt ye God_, to put a yoke upon -the neck of the disciples, which neither our fathers nor we were able -to bear?" - -Mark this, reader. The law had proved an intolerable yoke to those who -were under it, that is, the Jews; and, further, it was nothing short -of tempting God to put that yoke upon the neck of Gentile Christians. -Would that all the law-teachers throughout the length and breadth of -christendom would but open their eyes to this grand fact! and not only -so, but that all the Lord's beloved people every where were given to -see that it is in positive opposition to the will of God that they -should be put under the law for any object whatsoever. "But," adds the -blessed apostle of the circumcision, "we believe that through the -grace of the Lord Jesus Christ," and not by law in any shape or form, -"_we shall be saved even as they_." - -This is uncommonly fine, coming from the lips of the apostle of the -circumcision. He does not say, They shall be saved even as we; but, -"We shall be saved even as they." The Jew is well content to come down -from his lofty dispensational position, and be saved after the pattern -of the poor uncircumcised Gentile. Surely, those noble utterances must -have fallen in stunning force upon the ears of the law-party. They -left them, as we say, not a leg to stand upon. - -"Then all the multitude kept silence, and gave audience to Barnabas -and Paul, declaring what miracles and wonders God had wrought among -the Gentiles by them." The inspiring Spirit has not thought good to -tell us what Paul and Barnabas said on this memorable occasion, and we -can see His wisdom in this. It is evidently His object to give -prominence to Peter and James, as men whose words would, of necessity, -have more weight with the law-teachers than those of the apostle to -the Gentiles and his companion. - -"And after they had held their peace, James answered, saying, Men and -brethren, hearken unto me: Simeon hath declared how God at the first -did visit the Gentiles," not to convert them all, but "to take out of -them a people for His name. And to this agree the words of the -prophets;" (here he brings an overwhelming tide of evidence from the -Old Testament to bear down upon the Judaizers,) "as it is written, -After this I will return, and will build again the tabernacle of -David, which is fallen down; and I will build again the ruins thereof, -and I will set it up: that the residue of men might seek after the -Lord, and _all the Gentiles_," without the slightest reference to -circumcision or the law of Moses, but "upon whom My name is called, -saith the Lord, who doeth all these things. Known unto God are all His -works from the beginning of the world. Wherefore my sentence is, that -we trouble not them, which from among the Gentiles are turned to God." - -Here, then, we have this great question definitively settled by the -Holy Ghost, the twelve apostles, and the whole Church; and we cannot -but be struck with the fact that, at this most important council, none -spoke more emphatically, more distinctly, or more decidedly than Peter -and James; the former, the apostle of the circumcision, and the -latter, the one who specially addressed the twelve tribes, and whose -position and ministry were calculated to give great weight to his -words, in the judgment of all who were still, in any measure, -occupying Jewish or legal ground. Both these eminent apostles were -clear and decided in their judgment that the Gentile converts were not -to be "troubled" or burdened with the law. They proved, in their -powerful addresses, that to place the Gentile Christians under the law -was directly contrary to the Word, the will, and the ways of God. - -Who can fail to see the marvelous wisdom of God in this? The words of -Paul and Barnabas are not recorded. We are simply told that they -rehearsed what things God had wrought among the Gentiles. That they -should be utterly opposed to putting the Gentiles under the law was -only what might be expected; but to find Peter and James so decided -would carry great weight with all parties. - -But if the reader would have a clear view of Paul's thoughts on the -question of the law, he should study the epistle to the Galatians. -There this blessed apostle, under the direct inspiration of the Holy -Ghost, pours out his heart to the Gentile converts in words of glowing -earnestness and commanding power. It is perfectly amazing how any one -can read this wonderful epistle and yet maintain that Christians are -under the law, in any way or for any purpose. Hardly has the apostle -got through his brief opening address when he plunges, with his -characteristic energy, into the subject with which his large, loving, -though grieved and troubled heart is full to overflowing. "I marvel," -he says--and well he might--"that ye are so soon removed from Him that -called you into"--what? The law of Moses? Nay, but "the grace of -Christ into a different gospel which is not another [+heteron -euangelion ho ouk estin allo+]; but there be some that trouble you, -and would pervert the gospel of Christ. But though we or an angel from -heaven preach any other gospel unto you than that which we have -preached unto you, let him be accursed. As we said before, so say I -now again, If any man preach any other gospel unto you than that ye -have received, let him be accursed." - -Let all law-teachers ponder these burning words. Do they seem strong -and severe? Let us remember that they are the very words of God the -Holy Ghost. Yes, reader, God the Holy Ghost hurls His awful anathema -at any one who presumes to add the law of Moses to the gospel of -Christ--any one who attempts to place Christians under the law. How is -it that men are not afraid, in the face of such words, to contend for -the law? Are they not afraid of coming under the solemn curse of God -the Holy Ghost? - -Some, however, seek to meet this question by telling us that they do -not take the law for justification, but as a rule of life; but this is -neither reasonable nor intelligent, inasmuch as we may very lawfully -inquire, Who gave us authority to decide as to the use we are to make -of the law? We are either under the law or we are not. If we are under -it at all, it is not a question of how we take it, but how it takes -us. - -This makes all the difference. The law knows no such distinctions as -those which some theologians contend for. If we are under it for any -object whatsoever, we are under the curse; for it is written, "Cursed -is every one that continueth not in _all_ things which are written in -the book of the law to do them." To say that I am born again, I am a -Christian, will not meet the case at all; for what has the law to do -with the question of new birth, or of Christianity? Nothing whatever. -The law is addressed to man, as a responsible being. It demands -perfect obedience, and pronounces its curse upon every one who fails -to render it. - -Moreover, it will not do to say that though we have failed to keep the -law, yet Christ has fulfilled it in our room and stead. The law knows -nothing of obedience by proxy. Its language is, "The man that doeth -them shall live in them." - -Nor is it merely on the man who fails to keep the law that the curse -is pronounced, but, as if to put the principle in the clearest -possible light before us, we read that "as many as are of works of law -are under the curse." (See Greek.) That is, as many as take their -stand on legal ground--as many as are on that principle--in a word, as -many as have to do with works of law, are, of necessity, under the -curse. Hence we may see at a glance the terrible inconsistency of a -Christian's maintaining the idea of being under the law as a rule of -life and yet not being under the curse. It is simply flying in the -face of the very plainest statements of holy Scripture. Blessed be -the God of all grace, the Christian is not under the curse. But why? -Is it because the law has lost its power, its majesty, its dignity, -its holy stringency? By no means. To say so were to blaspheme the law. -To say that any "man," call him what you please--Christian, Jew, or -heathen--can be under the law, can stand on that ground, and yet not -be under the curse, is to say that he perfectly fulfills the law or -that the law is abrogated--it is to make it null and void. Who will -dare to say this? Woe be to all who do so. - -But how comes it to pass that the Christian is not under the curse? -Because he is not under the law. And how has he passed from under the -law? Is it by another having fulfilled it in his stead? Nay; we repeat -the statement, there is no such idea throughout the entire legal -economy as obedience by proxy. How is it, then? Here it is, in all its -moral force, fullness, and beauty: "_I_ through law am dead to law, -that I might live unto God."[16] - - [16] The omission of the article adds immensely to the force, - fullness, and clearness of the passage. It is +dia nomou nomô - apethanon+. A wonderful clause, surely. Would that it were better - understood! It demolishes a vast mass of human theology. It leaves the - law in its own proper sphere; but takes the believer completely from - under its power, and out of its range, by death. "Wherefore, my - brethren, ye also are become dead to the law by the body of Christ; - that ye should be married to another, even to Him who is raised from - the dead, that we should bring forth fruit unto God" (which we never - could do if under the law). "For when we were in the flesh"--a - correlative term with being under the law--"the motions of sins, which - were by the law, did work in our members to bring forth fruit unto - death." Mark the melancholy combination--"under the law"--"in the - flesh"--"motions of sins"--"fruit unto death"! Can any thing be more - strongly marked? But there is another side, thank God, to this - question--His own bright and blessed side. Here it is: "But now _we - are delivered from the law_." How? Is it by another's having fulfilled - it for us? Nay; but, "_Having died to that_ [+apothanontes en - hô] wherein we were held; that we should serve in newness of spirit, - and not in the oldness of the letter." How perfect and how lovely is - the harmony of Romans vii. and Galatians ii.! "I through law am dead - to law, that I might live unto God."] - -Now, if it be true, and the apostle says it is, that we are _dead to -law_, how can the law, by any possibility, be a rule of life to us? It -proved _only_ a rule of death, curse, and condemnation to those who -were under it--those who had received it by the disposition of angels. -Can it prove to be aught else to us? Did the law ever produce a single -cluster of living fruit, or of the fruits of righteousness, in the -history of any son or daughter of Adam? Hear the apostle's -reply--"When we were in the flesh," that is, when we were viewed as -men in our fallen nature, "the motions of sins, which were by the law, -did work in our members to bring forth fruit unto death." - -It is very important for the reader to understand the real force of -the expression, "in the flesh." It does not, in this passage, mean "in -the body." It simply sets forth the condition of unconverted men and -women responsible to keep the law. Now, in this condition, all that -was or ever could be produced was "fruit unto death"--"motions of -sins." No life, no righteousness, no holiness, nothing for God, -nothing right at all.[17] - - [17] It is needful to bear in mind that although the Gentile was - never, by the dispensational dealings of God, put under the law, yet, - in point of fact, all baptized professors take that ground. Hence - there is a vast difference between christendom and the heathen in - reference to the question of the law. Thousands of unconverted people, - every week, ask God to incline their hearts to keep the law. Surely, - such persons stand on very different ground from the heathen who never - heard of the law, and never heard of the Bible. - -But where are we now, as Christians? Hear the reply--"I through law am -dead to law, that I might live unto God. I am crucified with Christ: -nevertheless I live; yet not I, but Christ liveth in me; and the life -which I now live in the flesh" (here it means in the body) "I -live"--how? By the law, as a rule of life? Not a hint at such a thing, -but "by the faith of the Son of God, who loved me, and gave Himself -for me." - -This, and nothing else, is Christianity. Do we understand it? do we -enter into it? are we in the power of it? There are two distinct evils -from which we are completely delivered by the precious death of -Christ, namely, legality on the one hand and licentiousness on the -other. Instead of those terrible evils, it introduces us into the holy -liberty of grace--liberty to serve God--liberty to "mortify our -members which are upon the earth"--liberty to deny "ungodliness and -worldly lusts"--liberty to "live soberly, righteously, and -godly"--liberty to "keep under the body and bring it into subjection." - -Yes, beloved Christian reader, let us remember this; let us deeply -ponder the words, "I am crucified with Christ: nevertheless I live; -yet not I, but Christ liveth in me." The old "I" dead--crucified, -buried: the new "I" alive in Christ. Let us not mistake this. We know -of nothing more awful, nothing more dangerous, than for the old "I" to -assume the new ground; or, in other words, the glorious doctrines of -Christianity taken up in the flesh--unconverted people talking of -being free from the law, and turning the grace of God into -lasciviousness. We must confess we would rather, a thousand times, -have legality than licentiousness. It is this latter that many of us -have to watch against with all possible earnestness. It is growing -around us with appalling rapidity, and paving the way for that dark -and desolating tide of infidelity which shall, ere long, roll over the -length and breadth of christendom. - -To talk of being free from the law in any way save by being dead to -it, and alive to God, is not Christianity at all, but licentiousness, -from which every pious soul must shrink with holy horror. If we are -dead to the law, we are dead to sin also; and hence we are not to do -our own will, which is only another name for sin; but the will of God, -which is true practical holiness. - -Further, let us ever bear in mind that if we are dead to the law, we -are dead to this present evil world also, and linked with a risen, -ascended, and glorified Christ. Hence, we are not of the world, even -as Christ is not of the world. To contend for position in the world is -to deny that we are dead to the law; for we cannot be alive to the one -and dead to the other. The death of Christ has delivered us from the -law, from the power of sin, from this present evil world, and from -the fear of death. But then all these things hang together, and we -cannot be delivered from one without being delivered from all. To -assert our freedom from the law, while pursuing a course of carnality, -self-indulgence, and worldliness, is one of the darkest and deadliest -evils of the last days. - -The Christian is called to prove, in his daily life, that grace can -produce results that law could never reach. It is one of the moral -glories of Christianity to enable a man to surrender self and live for -others. Law never could do this. It occupied a man with himself. Under -its rule, every man had to do the best he could for himself. If he -tried to love his neighbor, it was to work out a righteousness for -himself. Under grace, all is blessedly and gloriously reversed--self -is set aside as a thing crucified, dead, and buried; the old "I" is -gone, and the new "I" is before God in all the acceptability and -preciousness of Christ; He is our life, our righteousness, our -holiness, our object, our model, our all; He is in us and we are in -Him, and our daily practical life is to be simply Christ reproduced in -us by the power of the Holy Ghost. Hence, we are not only called to -love our neighbor, but our enemy; and this, not to work out a -righteousness, for we have become the righteousness of God in Christ: -it is simply the outflow of the life which we possess--which is in us, -and this life is Christ. A Christian is a man who should live Christ. -He is neither a Jew "under law" nor a Gentile "without law," but "a -man in Christ," standing in grace, called to the same character of -obedience as that which was rendered by the Lord Jesus Himself. - -We shall not pursue this subject further here, but we earnestly -entreat the Christian reader to study attentively the fifteenth -chapter of Acts and the epistle to the Galatians. Let him drink in the -blessed teaching of these scriptures, and we feel assured he will -arrive at a clear understanding of the great question of the law. He -will see that the Christian is not under the law for any purpose -whatsoever; that his life, his righteousness, his holiness, are on a -different ground or principle altogether; that to place the Christian -under law in any way is to deny the very foundations of Christianity -and contradict the plainest statements of the Word. He will learn, -from the third chapter of Galatians, that to put ourselves under the -law is to give up Christ, to give up the Holy Ghost, to give up faith, -to give up the promises. - -Tremendous consequences! But there they are, plainly set forth before -our eyes; and truly, when we contemplate the state of the professing -church, we cannot but see how terribly those consequences are being -realized. - -May God the Holy Ghost open the eyes of all Christians to the truth of -these things. May He lead them to study the Scriptures, and to submit -themselves to their holy authority in all things. This is the special -need of this our day. We do not study Scripture sufficiently; we are -not governed by it; we do not see the absolute necessity of testing -every thing by the light of Scripture, and rejecting all that will not -stand the test; we go on with a quantity of things that have no -foundation whatever in the Word--yea, that are positively opposed to -it. - -What must be the end of all this? We tremble to think of it. We know, -blessed be God, that our Lord Jesus Christ will soon come and take His -own beloved and blood-bought people home to the prepared place in the -Father's house, to be forever with Himself, in the ineffable -blessedness of that bright home; but what of those who shall be left -behind? what of that vast mass of baptized worldly profession? These -are solemn questions, which must be weighed in the immediate presence -of God, in order to have the true, the divine answer. Let the reader -ponder them there, in all tenderness of heart and teachableness of -spirit, and the Holy Ghost will lead him to the true answer. - - * * * * * - -Having sought to set forth, from various parts of Scripture, the -glorious truth that believers are not under law, but under grace, we -may now pursue our study of this fifth chapter of Deuteronomy. In it -we have the ten commandments, but not exactly as we have them in the -twentieth chapter of Exodus. There are some characteristic touches -which demand the reader's attention. - -In Exodus xx, we have history; in Deuteronomy v, we have not only -history, but commentary. In the latter, the lawgiver presents moral -motives, and makes appeals which would be wholly out of place in the -former. In the one, we have naked facts; in the other, facts and -comments--facts and their practical application. In a word, there is -not the slightest ground for imagining that Deuteronomy v. is intended -to be a literal repetition of Exodus xx; and hence the miserable -arguments which infidels ground upon their apparent divergence just -crumble into dust beneath our feet. They are simply baseless, and -utterly contemptible. - -Let us, for instance, compare the two scriptures in reference to the -subject of the Sabbath. In Exodus xx, we read, "Remember the Sabbath -day, to keep it holy. Six days shalt thou labor, and do all thy work; -but the seventh day is the Sabbath of the Lord thy God; in it thou -shalt not do any work, thou, nor thy son, nor thy daughter, thy -man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger -that is within thy gates: _for in six days the Lord made heaven and -earth, the sea, and all that in them is_, and rested the seventh day; -wherefore the Lord blessed the Sabbath day, and hallowed it." - -In Deuteronomy v, we read, "Keep the Sabbath day to sanctify it, _as -the Lord thy God hath commanded thee_. Six days thou shalt labor, and -do all thy work; but the seventh day is the Sabbath of the Lord thy -God; in it thou shalt not do any work, thou, nor thy son, nor thy -daughter, nor thy man-servant, nor thy maid-servant, _nor thine ox, -nor thine ass_, nor any of thy cattle, nor thy stranger that is -within thy gates; that thy man-servant and thy maid-servant may rest -as well as thou. _And remember that thou wast a servant in the land of -Egypt, and that the Lord thy God brought thee out thence, through a -mighty hand and by a stretched-out arm; therefore the Lord thy God -commanded thee to keep the Sabbath day._" (Ver. 12-15.) - -Now, the reader can see at a glance the difference between the two -passages. In Exodus xx, the command to keep the Sabbath is grounded on -_creation_; in Deuteronomy v, it is grounded on _redemption_, without -any allusion to creation at all. In short, the points of difference -arise out of the distinct character of each book, and are perfectly -plain to every spiritual mind. - -With regard to the institution of the Sabbath, we must remember that -it rests wholly upon the direct authority of the word of God. Other -commandments set forth plain moral duties. Every man knows it to be -morally wrong to kill or steal; but as to the observance of the -Sabbath, no one could possibly recognize it as a duty had it not been -distinctly appointed by divine authority. Hence its immense importance -and interest. Both in our chapter and in Exodus xx. it stands side by -side with all those great moral duties which are universally -recognized by the human conscience. - -And not only so, but we find, in various other scriptures, that the -Sabbath is singled out and presented, with special prominence, as a -precious link between Jehovah and Israel, a seal of His covenant with -them, and a powerful test of their devotedness to Him. Every one could -recognize the moral wrong of theft and murder; only those who loved -Jehovah and His word would love and honor His Sabbath. - -Thus, in the sixteenth chapter of Exodus, in connection with the -giving of the manna, we read, "And it came to pass, that on the sixth -day they gathered twice as much bread, two omers for one man; and all -the rulers of the congregation came and told Moses. And he said unto -them, 'This is that which the Lord hath said, To-morrow is _the rest -of the holy Sabbath unto the Lord_: bake that which ye will bake -to-day, and seethe that ye will seethe; and that which remaineth over -lay up for you, to be kept until the morning.'... And Moses said, -'Eat that to-day; for to-day is _a Sabbath unto the Lord_; to-day ye -shall not find it in the field. Six days ye shall gather it; but on -the seventh day, which is the Sabbath, in it there shall be none.' And -it came to pass,"--so little were they capable of appreciating the -high and holy privilege of keeping Jehovah's Sabbath--"that there went -out some of the people on the seventh day for to gather, and they -found none. And the Lord said unto Moses, 'How long refuse ye to keep -My commandments and My laws?'" Their neglect of the Sabbath proved -their moral condition to be all wrong--proved them to be astray as to -all the commandments and laws of God. The Sabbath was the great -touchstone--the measure and gauge of the real state of their hearts -toward Jehovah. "See, for that the Lord hath _given you_ the Sabbath, -therefore He giveth you on the sixth day the bread of two days; abide -ye every man in his place; let no man go out of his place on the -seventh day. So the people rested on the seventh day." They found rest -and food on the holy Sabbath. - -Again, at the close of chapter xxxi, we have a very remarkable passage -in proof of the importance and interest attaching to the Sabbath in -the mind of Jehovah. A full description of the tabernacle and its -furniture had been given to Moses, and he was about to receive the two -tables of testimony from the hand of Jehovah; but, as if to prove the -prominent place which the holy Sabbath held in the divine mind, we -read, "And the Lord spake unto Moses, saying, 'Speak thou also unto -the children of Israel, saying, Verily My Sabbaths ye shall keep: _for -it is a sign between Me and you throughout your generations_; that ye -may know that I am the Lord that doth sanctify you. Ye shall keep the -Sabbath therefore; for it is holy unto you: every one that defileth it -shall surely be put to death; for whosoever doeth any work therein, -that soul shall be cut off from among his people. Six days may work be -done; but in the seventh is the Sabbath of rest, holy to the Lord: -whosoever doeth any work in the Sabbath day, he shall surely be put to -death. Wherefore the children of Israel shall keep the Sabbath, to -observe the Sabbath throughout their generations, _for a perpetual -covenant_. _It is a sign between Me and the children of Israel -forever_: for in six days the Lord made heaven and earth, and on the -seventh day He rested, and was refreshed." (Exod. xxxi. 12-17.) - -Now, this is a very important passage. It proves very distinctly the -abiding character of the Sabbath. The terms in which it is spoken of -are quite sufficient to show that it was no mere temporary -institution.--"A sign between Me and you throughout your -generations."--"A perpetual covenant."--"A sign forever." - -Let the reader carefully mark these words. They prove, beyond all -question, first, that the Sabbath was for Israel; secondly, that the -Sabbath is, in the mind of God, a permanent institution. It is needful -to bear these things in mind in order to avoid all vagueness of -thought and looseness of expression on this deeply interesting -subject. - -The Sabbath was distinctly and exclusively for the Jewish nation. It -is spoken of emphatically as a sign between Jehovah and His people -Israel. There is not the most remote hint of its being intended for -the Gentiles. We shall see, further on, that it is a lovely type of -the times of the restitution of all things, of which God has spoken by -the mouth of all His holy prophets since the world began; but this in -no wise touches the fact of its being an exclusively Jewish -institution. There is not so much as a single sentence of Scripture to -show that the Sabbath had any reference whatever to the Gentiles. - -Some would teach us that inasmuch as we read of the Sabbath day in the -second chapter of Genesis, it must, of necessity, have a wider range -than the Jewish nation. But let us turn to the passage and see what it -says.--"And on the seventh day God ended His work which He had made; -and He rested on the seventh day from all His work which He had made. -And God blessed the seventh day, and sanctified it; because that in it -He had rested from all His work which God created and made." - -This is simple enough. There is no mention here of man at all. We are -not told that man rested on the seventh day. Men may infer, conclude, -or imagine that he did so; but the second of Genesis says nothing -about it. And not only so, but we look in vain for any allusion to the -Sabbath throughout the entire book of Genesis. The very first notice -we have of the Sabbath in connection with man, is in the sixteenth of -Exodus, a passage already quoted; and there we see, most distinctly, that -it was given to Israel, as a people in recognized covenant-relationship -with Jehovah. That they did not understand or appreciate it is -perfectly plain; that they never entered into it is equally plain, -according to psalm xcv. and Hebrews iv. But we are now speaking of -what it was in the mind of God; and He tells us it was a sign between -Him and His people Israel, and a powerful test of their moral -condition and of the state of their heart as to Him. It was not only -an integral part of the law, as given by Moses to the congregation of -Israel, but it is specially referred to and singled out, again and -again, as an institution holding a very peculiar place in the mind of -God. - -Thus, in the book of the prophet Isaiah, we read, "Blessed is the man -that doeth this, and the son of man that layeth hold on it; that -keepeth the Sabbath from polluting it, and keepeth his hand from doing -any evil. Neither let the son of the stranger, that hath joined -himself to the Lord, speak, saying, The Lord hath utterly separated me -from His people; neither let the eunuch say, Behold I am a dry tree. -For thus saith the Lord unto the eunuchs that keep My Sabbaths, and -choose the things that please Me, and take hold of My covenant; even -unto them will I give in Mine house, and within My walls, a place and -a name better than of sons and of daughters: I will give them an -everlasting name that shall not be cut off. Also the sons of the -stranger," (here, of course, viewed in connection with Israel, as in -Numbers xv. and other scriptures,) "that join themselves to the Lord, -to serve Him, and to love the name of the Lord, to be His servants, -every one that keepeth the Sabbath from polluting it, and taketh hold -of My covenant; even them will I bring to My holy mountain, and make -them joyful in My house of prayer: their burnt-offerings and their -sacrifices shall be accepted upon Mine altar; for Mine house shall be -called a house of prayer for all people." - -Again, "If thou turn away thy foot from the Sabbath, from doing thy -pleasure on My holy day; and call the Sabbath a delight, the holy of -the Lord, honorable; and shalt honor Him, not doing thine own ways, -nor finding thine own pleasure, nor speaking thine own words: then -shalt thou delight thyself in the Lord; and I will cause thee to ride -upon the high places of the earth, and feed thee with the heritage of -Jacob thy father; for the mouth of the Lord hath spoken it." (Isaiah -lviii. 13, 14.) - -The foregoing quotations are amply sufficient to show the place which -the Sabbath holds in the mind of God. It is needless to multiply -passages, but there is just one to which we must refer the reader, in -connection with our present subject, namely, Leviticus xxiii.--"And -the Lord spake unto Moses, saying, 'Speak unto the children of Israel, -and say unto them, Concerning the feasts of the Lord, which ye shall -proclaim to be holy convocations, even these are My feasts. Six days -shall work be done; but the seventh day is the Sabbath of rest, a holy -convocation; ye shall do no work therein: it is the Sabbath of the -Lord in all your dwellings." (Ver. 1-3.) - -Here it stands at the head of all the feasts given in this marvelous -chapter, in which we have foreshadowed the entire history of God's -dealings with His people Israel. The Sabbath is the expression of -God's eternal rest, into which it is His purpose yet to bring His -people, when all their toils and sorrows, their trials and -tribulations, shall have passed away--that blessed "Sabbath-keeping -[+sabbatismos+]" which "remaineth for the people of God." In -various ways He sought to keep this glorious rest before the hearts of -His people; the seventh day, the seventh year, the year of -jubilee--all these lovely sabbatic seasons were designed to set forth -that blessed time when Israel shall be gathered back to their own -beloved land, when the Sabbath shall be kept, in all its deep, divine -blessedness, as it never has been kept yet. - -And this leads us, naturally, to the second point in connection with -the Sabbath, namely, its permanency. This is plainly proved by such -expressions as, "perpetual," "a sign forever," "throughout your -generations." Such words would never be applied to any merely -temporary institution. True it is, alas! that Israel never really kept -the Sabbath according to God; they never understood its meaning, never -entered into its blessedness, never drank into its spirit. They made -it a badge of their own righteousness; they boasted in it as a -national institution, and used it for self-exaltation; but they never -celebrated it in communion with God. - -We speak of the nation as a whole. We doubt not there were precious -souls who, in secret, enjoyed the Sabbath, and entered into the -thoughts of God about it; but as a nation, Israel never kept the -Sabbath according to God. Hear what Isaiah says, "Bring no more vain -oblations; incense is an abomination unto Me; the new moons and -_Sabbaths_, the calling of assemblies, I cannot away with; it is -iniquity, even the solemn meeting." (Chap. i. 13.) - -Here we see that the precious and beautiful institution of the Sabbath -which God had given as a sign of His covenant with His people, had, in -their hands, become a positive abomination, perfectly intolerable to -Him. And when we open the pages of the New Testament, we find the -leaders and heads of the Jewish people continually at issue with our -Lord Jesus Christ in reference to the Sabbath. Look, for example, at -the opening verses of Luke vi.--"And it came to pass on the second -Sabbath after the first, that He went through the corn-fields; and His -disciples plucked the ears of corn, and did eat, rubbing them in their -hands. And certain of the Pharisees said unto them, 'Why do ye that -which is not lawful to do on the Sabbath days?' And Jesus answering -them said, 'Have ye not read so much as this, what David did, when -himself was a hungred, and they which were with him; how he went into -the house of God, and did take and eat the show-bread, and gave also -to them that were with him; which it is not lawful to eat, but for the -priests alone?' And He said unto them that the Son of Man is Lord also -of the Sabbath." - -And again, we read, "It came to pass also on another Sabbath, that He -entered into the synagogue and taught; and there was a man whose right -hand was withered. And the scribes and Pharisees _watched Him_, -whether He would heal on the Sabbath day, that they might find an -accusation against Him." (Only conceive, an accusation for healing a -poor, afflicted fellow-mortal!) "But He knew their thoughts"--yes, He -read their hearts through to their very centre, "and said to the man -which had the withered hand, 'Rise up, and stand forth in the midst.' -And he arose and stood forth. Then said Jesus unto them, 'I will ask -you one thing, Is it lawful on the Sabbath day to do good, or to do -evil? to save life, or to destroy it?' And looking round about upon -them all, He said unto the man, 'Stretch forth thine hand.' And he did -so; and his hand was restored whole as the other. And they were filled -with madness; and communed one with another what they might do to -Jesus." - -What an insight we have here into the hollowness and worthlessness of -man's Sabbath-keeping! Those religious guides would rather let the -disciples starve than have _their_ Sabbath interfered with; they would -allow the man to carry his withered hand to the grave rather than have -him healed on _their_ Sabbath. Alas! alas! it was indeed their -Sabbath, and not God's. His rest could never comport with hunger and -withered hands. They had never read aright the record of David's act -in eating the show-bread. They did not understand that legal -institutions must give way in the presence of divine grace meeting -human need. Grace rises, in its magnificence, above all legal -barriers, and faith rejoices in its lustre; but mere religiousness is -offended by the activities of grace and the boldness of faith. The -Pharisees did not see that the man with the withered hand was a -striking commentary upon the nation's moral condition, a living proof -of the fact that they were far away from God. If they were as they -ought to be, there would have been no withered hands to heal; but they -were not, and hence their Sabbath was an empty formality--a powerless, -worthless ordinance--a hideous anomaly, hateful to God, and utterly -inconsistent with the condition of man. - -Take another instance, in Luke xiii.--"And He was teaching in one of -the synagogues on the Sabbath." (Assuredly, the Sabbath was no day of -rest to Him.) "And, behold, there was a woman which had a spirit of -infirmity eighteen years, and was bowed together, and could in no wise -lift up herself. And when Jesus saw her, He called her to Him, and -said unto her, 'Woman, thou art loosed from thine infirmity.' And He -laid His hands on her, and _immediately she was made straight, and -glorified God_." Beautiful illustration of the work of grace in the -soul, and the practical result, in every case. All on whom Christ lays -His blessed hands are "immediately made straight," and enabled to -glorify God. - -But man's Sabbath was touched. "The ruler of the synagogue answered -with indignation, because that Jesus had healed on the Sabbath day." -He was indignant at the gracious work of healing, though quite -indifferent as to the humiliating case of infirmity; and he "said unto -the people, 'There are six days in which men ought to work: in them -therefore come and be healed, and not on the Sabbath day.'" How little -this poor hollow religionist knew that he was in the very presence of -the Lord of the true Sabbath! How utterly insensible he was to the -moral inconsistency of attempting to keep a Sabbath while man's -condition called aloud for divine work! "The Lord then answered him, -and said, 'Thou hypocrite, doth not each one of you on the Sabbath -loose his ox or his ass from the stall, and lead him away to -watering? And ought not this woman, being a daughter of Abraham, whom -Satan hath bound, lo, these eighteen years, be loosed from this bond -on the Sabbath day?'" - -What a withering rebuke! What an opening up of the hollowness and -utter wretchedness of their whole system of Judaism! Only think of the -glaring incongruity of a Sabbath and a daughter of Abraham bound by -the cruel hand of Satan for eighteen years! There is nothing in all -this world so blinding to the mind, so hardening to the heart, so -deadening to the conscience, so demoralizing to the whole being, as -religion without Christ. Its deceiving and degrading power can only be -thoroughly judged in the light of the divine presence. For aught that -the ruler of the synagogue cared, that poor woman might have gone on -to the end of her days bowed together and unable to lift up herself. -He would have been well content to let her go on as a sad witness of -the power of Satan, provided he could keep his Sabbath. His religious -indignation was excited, not by the power of Satan as seen in the -woman's condition, but by the power of Christ as seen in her complete -deliverance. - -But the Lord gave him his answer. "And when He had said these things, -all His adversaries were ashamed" (as well they might); "and all the -people rejoiced for all the glorious things that were done by Him." -What a striking contrast! The advocates of a powerless, heartless, -worthless religion unmasked and covered with shame and confusion on -the one hand, and on the other, all the people rejoicing in the -glorious actings of the Son of God, who had come into their midst to -deliver them from the crushing power of Satan, and fill their hearts -with the joy of God's salvation, and their mouths with His praise! - -We must now ask the reader to turn to the gospel of John for further -illustration of our subject. We earnestly desire that this vexed -question of the Sabbath should be thoroughly examined in the light of -Scripture. We are convinced that there is very much more involved in -it than many professing Christians are aware. - -At the opening of John v, we are introduced to a scene strikingly -indicative of Israel's condition. We do not here attempt to go fully -into the passage, we merely refer to it in connection with the subject -before us. - -The pool of Bethesda, or "house of mercy"--while it was undoubtedly -the expression of the mercy of God toward His people--afforded -abundant evidence of the miserable condition of man in general, and of -Israel in particular. Its five porches were thronged with "a great -multitude of impotent folk, of blind, halt, withered, waiting for the -moving of the water." What a sample of the whole human family, and of -the nation of Israel! What a striking illustration of their moral and -spiritual condition as viewed from a divine stand-point. "Blind, halt, -withered"--such is man's real state, if he only knew it. - -But there was one man in the midst of this impotent throng so far -gone--so feeble and helpless, that the pool of Bethesda could not meet -his case. "A certain man was there, which had an infirmity thirty and -eight years. When Jesus saw him lie, and knew that he had been now a -long time in that case, He saith unto him, 'Wilt thou _be made_ -whole?'" What grace and power in this question! It went far beyond the -utmost stretch of the impotent man's thoughts. He thought only of -human help, or of his own ability to get into the pool. He knew not -that the speaker was above and beyond the pool, with its occasional -movement--beyond angelic ministry--beyond all human help and effort, -the Possessor of all power in heaven and on earth. "The impotent man -answered Him, 'Sir, I have no man, when the water is troubled, to put -me into the pool; but while I am coming, another steppeth down before -me.'" What a true picture of all those who are seeking salvation by -ordinances! Each one doing the best he could for himself. No care for -others. No thought of helping them. "Jesus saith unto him, 'Rise, take -up thy bed, and walk.' And immediately the man was made whole, and -took up his bed, and walked: _and on the same day was the Sabbath_." - -Here we have man's Sabbath again. It certainly was not God's Sabbath. -The miserable multitude gathered around the pool proved that God's -full rest had not yet come--that His glorious antitype of the Sabbath -had not yet dawned on this sin-stricken earth. When that bright day -comes, there will be no blind, halt, and withered folk thronging the -porches of the pool of Bethesda. God's Sabbath and human misery are -wholly incompatible. - -But it was man's Sabbath. It was no longer the seal of Jehovah's -covenant with the seed of Abraham (as it was once, and will be again), -but the badge of man's self-righteousness. "The Jews therefore said -unto him that was cured, 'It is the Sabbath day; it is not lawful for -thee to carry thy bed.'" It was no doubt lawful enough for him to lie -on that bed, week after week, month after month, year after year, -while they were going on with their empty, worthless, hollow attempt -at Sabbath-keeping. If they had had one ray of spiritual light, they -would have seen the flagrant inconsistency of attempting to maintain -their traditionary notions respecting the Sabbath in the presence of -human misery, disease, and degradation. But they were utterly blind, -and hence when the glorious fruits of Christ's ministry were being -displayed, they had the temerity to pronounce them unlawful. - -Nor this only; but "therefore did the Jews persecute Jesus, and sought -to slay Him, because He had done these things on the Sabbath day." -What a spectacle! Religious people--yea, the leaders and teachers of -religion--the guides of the professed people of God, seeking to slay -the Lord of the Sabbath because He had made a man every whit whole on -the Sabbath day! - -But mark our Lord's reply.--"My Father _worketh_ hitherto, and I -work." This brief but comprehensive statement gives us the root of -the whole matter. It opens up to us the real condition of mankind in -general, and of Israel in particular; and, in the most affecting -manner, presents the grand secret of our Lord's life and ministry. -Blessed be His name, He had not come into this world to rest. How -could He rest? how could He keep a Sabbath in the midst of human need -and misery? Ought not that impotent, blind, halt, and withered -multitude which thronged the porches of the pool of Bethesda have -taught "the Jews" the folly of their notions about the Sabbath? For -what was that multitude but a sample of the condition of the nation of -Israel, and of the whole human family? and how could divine love rest -in the midst of such a condition of things? Utterly impossible. Love -can only be a worker in a scene of sin and sorrow. From the moment of -man's fall, the Father had been working; then the Son appeared to -carry on the work; and now, the Holy Ghost is working. Work, and not -rest, is the divine order in a world like this. "There remaineth -therefore a rest to the people of God." - -The blessed Lord Jesus went about doing good on the Sabbath day as -well as on every other day; and finally, having accomplished the -glorious work of redemption, He spent the Sabbath in the grave, and -rose on the first day of the week, as the First-begotten from the -dead, and Head of the new creation, in which all things are of God, -and to which, we may surely add, the question of "days and months and -times and years" can have no possible application. No one who -thoroughly understands the meaning of death and resurrection could -sanction for a moment the observance of days. The death of Christ put -an end to all that order of things, and His resurrection introduces us -into another sphere entirely, where it is our high privilege to walk -in the light and power of those eternal realities which are ours in -Christ, and which stand in vivid contrast with the superstitious -observances of a carnal and worldly religiousness. - -But here we approach a very interesting point in our subject, namely, -the difference between the Sabbath and the Lord's day, or first day of -the week. These two are often confounded. We frequently hear, from the -lips of truly pious people, the phrase, "Christian Sabbath," an -expression no where to be found in the New Testament. It may be that -some who make use of it mean a right thing; but we should not only -mean right, but also seek to express ourselves according to the -teaching of holy Scripture. - -We are persuaded that the enemy of God and of His Christ has had a -great deal more to do with the conventionalisms of christendom than -many of us are aware; and this it is which makes the matter so very -serious. The reader may perhaps feel disposed to pronounce it mere -hair-splitting to find any fault with the term "Christian Sabbath;" -but he may rest assured it is nothing of the sort: on the contrary, if -he will only calmly examine the matter in the light of the New -Testament, he will find that it involves questions not only -interesting, but also weighty and important. It is a common saying, -"There is nothing in a name;" but in the matter now before us, there -is much in a name. - -We have already remarked that our Lord spent the Sabbath in the grave. -Is not this a telling and deeply significant fact? We cannot doubt it. -We read in it, at least, the setting aside of the old condition of -things, and the utter impossibility of keeping a Sabbath in a world of -sin and death. Love could not rest in a world like this; it could only -labor and die. This is the inscription which we read on the tomb where -the Lord of the Sabbath lay buried. - -But what of the first day of the week? Is not it the Sabbath on a new -footing--the Christian Sabbath? It is never so called in the New -Testament. There is not so much as a hint of any thing of the kind. If -we look through the Acts of the Apostles, we shall find the two days -spoken of in the most distinct way. On the Sabbath, we find the Jews -assembled in their synagogues for the reading of the law and the -prophets: on the first day of the week, we find the Christians -assembled to break bread. The two days were as distinct as Judaism and -Christianity; nor is there so much as a shadow of Scripture foundation -for the idea that the Sabbath was merged in the first day of the week. -Where is the slightest authority for the assertion that the Sabbath is -changed from the seventh day to the eighth, or first, day of the week? -Surely, if there be any, nothing is easier than to produce it; but -there is absolutely none. - -And be it remembered that the Sabbath is not merely _a_ seventh day, -but _the_ seventh day. It is well to note this, inasmuch as some -entertain the idea that provided a seventh portion of time be given to -rest and the public ordinances of religion, it is quite sufficient, -and it does not matter what you call it; and thus different nations -and different religious systems have their Sabbath day. But this can -never satisfy any one who desires to be taught exclusively by -Scripture. The Sabbath of Eden was _the_ seventh day: the Sabbath for -Israel was _the_ seventh day. But the eighth day leads our thoughts -onward into eternity; and, in the New Testament, it is called "the -first day of the week," as indicating the beginning: of that new order -of things of which the cross is the imperishable foundation, and a -risen Christ the glorious Head and Centre. To call this day the -"Christian Sabbath" is simply to confound things earthly and heavenly; -it is to bring the Christian down from his elevated position as -associated with a risen and glorified Head in the heavens, and occupy -him with the superstitious observance of days, the very thing which -made the blessed apostle stand in doubt of the assemblies in Galatia. - -In short, the more deeply we ponder the phrase "Christian Sabbath," -the more we are convinced that its tendency is, like many other -formularies of christendom, to rob the Christian of all those grand -distinctive truths of the New Testament which mark off the Church of -God from all that went before and all that is to follow after. The -Church, though on the earth, is not of this world, even as Christ is -not of this world. It is heavenly in its origin, heavenly in its -character, heavenly in its principles, walk, and hope. It stands -between the cross and the glory. The boundaries of its existence on -earth are, the day of Pentecost, when the Holy Ghost came down to form -it, and the coming of Christ to receive it to Himself. - -Nothing can be more strongly marked than this; and hence, for any one -to attempt to enjoin upon the Church of God the legal or superstitious -observance of "days and months and times and years," is to falsify the -entire Christian position, mar the integrity of divine revelation, and -rob the Christian of the place and portion which belong to him through -the infinite grace of God and the accomplished atonement of Christ. - -Does the reader deem this statement unwarrantably strong? If so, let -him ponder the following splendid passage from Paul's epistle to the -Colossians--a passage which ought to be written in letters of gold: -"As ye have therefore received Christ Jesus the Lord, so walk ye in -Him; rooted and built up in Him, and stablished in the faith, as ye -have been taught, abounding therein with thanksgiving. Beware lest any man -spoil [or make a prey of] you through _philosophy and vain -deceit_"--mark the combination! not very flattering to philosophy--"after -the tradition of men, after the rudiments of the world, and not after -Christ. For in Him dwelleth _all the fullness of the Godhead_ -[+theotęs+, deity] bodily. And ye are complete in Him, which is the -head of all principality and power." What more can we possibly want? -"In whom also ye are circumcised with the circumcision _made without -hands_, in putting off the body of the sins of the flesh by the -circumcision of Christ: buried with Him in baptism, wherein also ye -are risen with Him through the faith of the operation of God, who hath -raised Him from the dead. And you, being dead in your sins and the -uncircumcision of your flesh, hath He quickened together with Him, -_having forgiven you all trespasses_; blotting out the handwriting of -ordinances that was against us, which was contrary to us, and took it -out of the way, nailing it to His cross; and having spoiled -principalities and powers, He made a show of them openly, triumphing -over them in it." - -Magnificent victory! A victory gained single-handed--gained for us! -Universal and eternal homage to His peerless name! What remains? "Let -no man _therefore_ judge you in meat, or in drink, or in respect of a -holy day, or of the new moon, or of the Sabbath: which are a shadow of -things to come; but the body is of Christ." - -What can one who is complete and accepted in a risen and glorified -Christ have to do with meats, drinks, or holy days? what can -philosophy, tradition, or human religiousness do for him? What can -passing shadows add to one who has grasped, by faith, the eternal -substance? Surely nothing; and hence the blessed apostle -proceeds--"Let no man beguile you of your reward, in a voluntary -humility, and worshiping of angels, intruding into those things which -he hath not seen, vainly puffed up by his fleshly mind, and _not -holding the Head_, from which all the body by joints and bands having -nourishment ministered, and knit together, increaseth with the -increase of God. Wherefore _if ye be dead with Christ_ from the -rudiments of the world, why, _as though living in the world_, are ye -subject to ordinances, [such as,] 'Touch not [this],' 'Taste not -[that],' 'Handle not [the other]'; which all are to perish with the -using; after the commandments and doctrines of men? Which things have -indeed a show of wisdom in will-worship, and humility, and neglecting -of the body; not in any honor to the satisfying of the flesh;" that -is, not giving the measure of honor to the body which is due to it as -God's vessel, but puffing up the flesh with religious pride, fed by a -hollow and worthless sanctimoniousness. (Col. ii. 6-23.) - -We do not dare to offer any apology for this lengthened quotation. An -apology for quoting Scripture! Far be the thought! It is not possible -for any one to understand this marvelous passage and not have a -complete settlement, not only of the Sabbath question, but also of -that entire system of things with which this question stands -connected. The Christian who understands his position, is done -forever with all questions of meats and drinks, days and months and -times and years. He knows nothing of holy seasons and holy places. He -is dead with Christ from the rudiments of the world, and as such, is -delivered from all the ordinances of a traditionary religion. He -belongs to heaven, where new moons, holy days, and Sabbaths have no -place. He is in the new creation, where all things are of God; and -hence he can see no moral force in such words as "Touch not, taste -not, handle not." They have no possible application to him. He lives -in a region where the clouds, vapors, and mists of monasticism and -asceticism are never seen. He has given up all the worthless forms of -mere fleshly pietism, and got, in exchange, the solid realities of -Christian life. His ear has been opened to hear, and his heart to -understand, the powerful exhortation of the inspired apostle, "If ye -then be risen with Christ, seek those things which are above, where -Christ sitteth on the right hand of God. Set your affection on things -above, not on things on the earth. For _ye are dead_, and your life is -hid with Christ in God. When Christ, our life, shall appear, then -shall ye also appear with Him in glory. Mortify therefore your members -which are upon the earth." - -Here we have unfolded before our eyes some of the glories of true, -practical, vital Christianity, in striking contrast with all the -barren and dreary forms of carnal and worldly religiousness. Christian -life does not consist in the observance of certain rules, -commandments, or traditions of men. It is a divine reality. It is -Christ in the heart, and Christ reproduced in the daily life, by the -power of the Holy Ghost. It is the new man, formed on the model of -Christ Himself, and displaying itself in all the most minute details -of our daily history--in the family, in the business, in all our -intercourse with our fellow-men, in our temper, spirit, style, -deportment, all. It is not a matter of mere profession, or of dogma, -or of opinion, or of sentiment; it is an unmistakable, living reality. -It is the kingdom of God, set up in the heart, asserting its blessed -sway over the whole moral being, and shedding its genial influence -upon the entire sphere in which we are called to move from day to day. -It is the Christian walking in the blessed footsteps of Him who went -about doing good; meeting, so far as in him lies, every form of human -need; living not for himself, but for others; finding his delight in -serving and giving; ready to soothe and sympathize wherever he finds a -crushed spirit or a bereaved and desolate heart. - -This is Christianity. And oh, how it differs from all the forms in -which legality and superstition clothe themselves! How different from -the unintelligent and unmeaning observance of days and months and -times and years, abstaining from meats, forbidding to marry, and such -like! How different from the vaporings of the mystic, the gloom of the -ascetic, and the austerities of the monk! How totally different from -all these! Yes, reader; and we may add, how different from the -unsightly union of high profession and low practice--lofty truths held -in the intellect, professed, taught, and discussed, and worldliness, -self-indulgence, and unsubduedness! The Christianity of the New -Testament differs alike from all these things. It is the divine, the -heavenly, and the spiritual, displayed amid the human, the earthly, -and the natural. May it be the holy purpose of the writer and the -reader of these lines to be satisfied with nothing short of that -morally glorious Christianity revealed in the pages of the New -Testament. - -It is needless, we trust, to add more on the question of the Sabbath. -If the reader has at all seized the import of those scriptures which -have passed before us, he will have little difficulty in seeing the -place which the Sabbath holds in the dispensational ways of God. He -will see that it has direct reference to Israel and the earth--that it -was a sign of the covenant between Jehovah and His earthly people, and -a powerful test of their moral condition. - -Furthermore, he will see that Israel never really kept the Sabbath, -never understood its import, never appreciated its value. This was -made manifest in the life, ministry, and death of our Lord Jesus -Christ; who performed many of His works of healing on the Sabbath day, -and, at the end, spent that day in the tomb. - -Finally, he will clearly understand the difference between the Jewish -Sabbath and the first day of the week, or the Lord's day; that the -latter is never once called the Sabbath in the New Testament, but on -the contrary, is constantly presented in its own proper distinctness: -it is not the Sabbath changed or transferred, but a new day -altogether, having its own special basis and its own peculiar range of -thought, leaving the Sabbath wholly untouched, as a suspended -institution, to be resumed by and by, when the seed of Abraham shall -be restored to their own land. (See Ezek. xlvi. 1, 12.) - -But we cannot happily turn from this interesting subject without a few -words on the place assigned, in the New Testament, to the Lord's day, -or first day of the week. Though it is not the Sabbath; and though it -has nothing to do with holy days, or new moons, or "days and months -and times and years;" yet it has its own unique place in Christianity, -as is evident from manifold passages in the scriptures of the New -Testament. - -Our Lord rose from the dead on that day; He met His disciples again -and again on that day; the apostle and the brethren at Troas came -together to break bread on that day (Acts xx. 7.); the apostle -instructs the Corinthians, and all that in every place call on the -name of our Lord Jesus Christ, to lay by their offerings on that day; -thus teaching us, distinctly, that the first day of the week was _the_ -special day for the Lord's people to assemble for the Lord's supper, -and the worship, communion, and ministry connected with that most -precious institution. The blessed apostle John expressly tells us that -he was in the Spirit on that day, and received that marvelous -revelation which closes the Divine Volume.[18] - - [18] Some are of opinion that the expression, "on the Lord's day" - ought to be rendered, "on the day of the Lord," meaning that the - apostle was in the spirit of that day when our Lord Christ shall take - to Himself His great power and reign. But to this view there are two - grave objections. In the first place, the words +tę kuriakę - hęmera+, rendered, in Revelation i. 10, "The Lord's day," are quite - distinct from +ę hęmera kurion+, in 1 Thessalonians v. 2; 2 - Thessalonians ii. 2; 2 Peter iii. 10, properly rendered, "The day of - the Lord." - - This we consider a very weighty objection, and one quite sufficient to - settle the question. But in addition to this, we have the argument - based on the fact that by far the greater portion of the book of - Revelation is occupied, not with "the day of the Lord," but with - events prior thereto. - - Hence, therefore, we feel persuaded that "the Lord's day" and "the - first day of the week" are identical; and this we deem a very - important fact, as proving that that day has a very special place in - the Word of God--a place which every intelligent Christian will - thankfully own. - -Thus, then, we have a body of Scripture evidence before us amply -sufficient to prove to every pious mind that the Lord's day must not -be reduced to the level of ordinary days. It is, to the true -Christian, neither the Jewish Sabbath on the one hand, nor the Gentile -Sunday on the other; but the Lord's day, on which His people gladly -and thankfully assemble around His table, to keep that precious feast -by which they show forth His death until He come. - -Now, it is needless to say that there is not a shade of legal bondage -or of superstition connected with the first day of the week. To say -so, or to think so, would be to deny the entire circle of truths with -which that day stands connected. We have no direct commandment -respecting the observance of the day, but the passages already -referred to are amply sufficient for every spiritual mind; and -further, we may say that the instincts of the divine nature would lead -every true Christian to honor and love the Lord's day, and to set it -apart, in the most reverent manner, for the worship and service of -God. The very thought of any one professing to love Christ engaging in -business or unnecessary traveling on the Lord's day, would, in our -judgment, be revolting to every pious feeling. We believe it to be a -hallowed privilege to retire, as much as possible, from all the -distractions of natural things, and to devote the hours of the Lord's -day to Himself and to His service. - -It will perhaps be said that the Christian ought to devote every day -to the Lord. Most surely; we are the Lord's, in the very fullest and -highest sense. All we have and all we are belongs to Him; this we -fully, gladly own. We are called to do every thing in His name and to -His glory. It is our high privilege to buy and sell, eat and drink, -yea, to carry on all our business, under His eye, and in the fear and -love of His holy name. We should not put our hand to any thing, on any -day in the week, on which we could not, with the fullest confidence, -ask the Lord's blessing. - -All this is most fully admitted. Every true Christian joyfully owns -it. But, at the same time, we deem it impossible to read the New -Testament and not see that the Lord's day gets a unique place; that it -is marked off for us, in the most distinct way; that it has a -significance and an importance which cannot, with justice, be claimed -for any other day in the week. Indeed, so fully are we convinced of -the truth of all this, that even though it were not the law of England -that the Lord's day should be observed, we should deem it to be both -our sacred duty and holy privilege to abstain from all business -engagements, save such as were absolutely unavoidable. - -Thanks be to God, it is the law of England that the Lord's day should -be observed. This is a signal mercy to all who love the day for the -Lord's sake. We cannot but own His great goodness in having wrested -the day from the covetous grasp of the world, and bestowed it upon His -people and His servants to be devoted to His worship and to His work. - -What a boon is the Lord's day, with its profound retirement from -worldly things! What should we do without it? What a blessed break in -upon the week's toil! How refreshing its exercises to the spiritual -mind! How precious the assembly around the Lord's table to remember -Him, to show forth His death, and celebrate His praise! How delightful -the varied services of the Lord's day, whether those of the -evangelist, the pastor, the teacher, the Sunday-school worker, or the -tract distributor! What human language can adequately set forth the -value and interest of all these things? True it is that the Lord's day -is any thing but a day of bodily rest to His servants; indeed, they -are often more fatigued on that day than on any other day of the -week. But oh! it is a blessed fatigue--a delightful fatigue--a fatigue -which will meet its bright reward in the rest that remains for the -people of God. - -Once more, then, beloved Christian reader, let us lift up our hearts -in a note of praise to our God for the blessed boon of the Lord's day. -May He continue it to His Church until He come. May He countervail, by -His almighty power, every effort of the infidel and the atheist to -remove the barriers which English law has erected around the Lord's -day. Truly, it will be a sad day for England when those barriers are -removed. - -It may perhaps be said by some that the Jewish Sabbath is done away, -and is therefore no longer binding. A large number of professing -Christians have taken this ground, and pleaded for the opening of the -parks and places of public recreation on the Sunday. Alas! it is -easily seen where such people are drifting to, and what they are -seeking. They would set aside the law, in order to procure a license -for fleshly indulgence. They do not understand that the only way in -which any one can be free from the law is by being dead to it; and if -dead to the law, we are also, of blessed necessity, dead to sin and -dead to the world. - -This makes it a different matter altogether. The Christian is, thank -God, free from the law; but if he is, it is not that he may amuse and -indulge himself, on the Lord's day or any other day, but that he may -live to God. "I through law am dead to law, that I might live unto -God." This is Christian ground, and it can only be occupied by those -who are truly born of God. The world cannot understand it; neither can -they understand the holy privileges and spiritual exercises of the -Lord's day. - -All this is true; but, at the same time, we are thoroughly convinced -that were England to remove the barriers which surround the Lord's -day, it would afford a melancholy proof of her abandonment of that -profession of religion which has so long characterized her as a -nation, and of her drifting away in the direction of infidelity and -atheism. We must not lose sight of the weighty fact that England has -taken the ground of being a Christian nation--a nation professing to -be governed by the Word of God. She is therefore much more responsible -than those nations wrapped in the dark shades of heathenism. We -believe that nations, like individuals, will be held responsible for -the profession they make; and hence those nations which profess and -call themselves Christian shall be judged, not merely by the light of -creation, nor by the law of Moses, but by the full-orbed light of that -Christianity which they profess--by all the truth contained within the -covers of that blessed book which they possess, and in which they make -their boast. The heathen shall be judged on the ground of creation; -the Jew, on the ground of the law; the nominal Christian, on the -ground of the truth of Christianity. - -Now this grave fact renders the position of England, and all other -professing Christian nations, most serious. God will most assuredly -deal with them on the ground of their profession. It is of no use to -say they do not understand what they profess; for why profess what -they do not understand and believe? The fact is, they profess to -understand and believe; and by this fact they shall be judged. They -make their boast in this familiar sentence, that "the Bible, and the -Bible alone, is the religion of Protestants." - -If this be so, how solemn is the thought of England judged by the -standard of an open Bible! What will be her judgment?--what her end? -Let all whom it may concern ponder the appalling answer. - - * * * * * - -We must now turn from the deeply interesting subject of the Sabbath -and the Lord's day, and draw this section to a close by quoting for -the reader the remarkable paragraph with which our chapter ends. It -does not call for any lengthened comment, but we deem it profitable, -in these "Notes on Deuteronomy," to furnish the reader with very full -quotations from the book itself, in order that he may have before him -the very words of the Holy Ghost, without even the trouble of laying -aside the volume which he holds in his hand. - -Having laid before the people the ten commandments, the lawgiver -proceeds to remind them of the solemn circumstances which accompanied -the giving of the law, together with their own feelings and utterances -on the occasion. - -"These words the Lord spake unto all your assembly in the mount out of -the midst of the fire, of the cloud, and of the thick darkness, with -a great voice; and He added no more. And He wrote them in two tables -of stone, and delivered them unto me. And it came to pass, when ye -heard the voice out of the midst of the darkness, (for the mountain -did burn with fire,) that ye came near unto me, even all the heads of -your tribes, and your elders; and ye said, 'Behold, the Lord our God -hath showed us His glory and His greatness, and we have heard His -voice out of the midst of the fire: we have seen this day that God -doth talk with man, and he liveth. Now therefore why should we die? -for this great fire will consume us: if we hear the voice of the Lord -our God any more, then we shall die. For who is there of all flesh, -that hath heard the voice of the living God speaking out of the midst -of the fire, as we have, and lived? Go thou near, and hear all that -the Lord our God shall say; and speak thou unto us all that the Lord -our God shall speak unto thee, and _we will hear it and do it_.' And -the Lord heard the voice of your words, when ye spake unto me; and the -Lord said unto me, 'I have heard the voice of the words of this -people, which they have spoken unto thee: they have well said all that -they have spoken. O that there were such a heart in them, that they -would fear Me, and keep _all_ My commandments _always_, that it might -be well with them, and with their children forever! Go say to them, -Get you into your tents again. But as for thee, stand thou here by Me, -and I will speak unto thee all the commandments, and the statutes, -and the judgments, which thou shalt teach them, that they may do them -in the land which I give them to possess it.' Ye shall observe to do -therefore as the Lord your God hath commanded you: ye shall not turn -aside either to the right hand or to the left. Ye shall walk in _all -the ways_ which the Lord your God hath commanded you, that ye may -live, and that it may be well with you, and that ye may prolong your -days in the land which ye shall possess." - -Here the grand principle of the book of Deuteronomy shines out with -uncommon lustre. It is embodied in those touching and forcible words -which form the very heart's core of the splendid passage just -quoted.--"O that there were _such a heart in them, that they would -fear Me_, and keep all My commandments always, that it might be well -with them, and with their children forever!" - -Precious words! They set before us, most blessedly, the secret spring -of that life which we, as Christians, are called to live from day to -day--the life of simple, implicit, and unqualified obedience, namely, -a heart fearing the Lord--fearing Him, not in a servile spirit, but -with all that deep, true, adoring love which the Holy Ghost sheds -abroad in our hearts. It is this that delights the heart of our loving -Father. His word to us is, "My son, give Me thine heart." Where the -heart is given, all follows, in lovely moral order. A loving heart -finds its very deepest joy in obeying all God's commandments; and -nothing is of any value to God but what springs from a loving heart. -The heart is the source of all the issues of life; and hence, when it -is governed by the love of God, there is a loving response to all His -commandments. We love His commandments because we love Him. Every word -of His is precious to the heart that loves Him. Every precept, every -statute, every judgment--in a word, His whole law is loved, -reverenced, and obeyed, because it has His name and His authority -attached to it. - -The reader will find in psalm cxix. an uncommonly fine illustration of -the special point now before us--a most striking example of one who -blessedly answered to the words quoted above--"O that there were _such -a heart_ in them, that they would fear Me, and keep _all_ My -commandments _always_!" It is the lovely breathing of a soul who found -its deep, unfailing, constant delight in the law of God. There are no -less than one hundred and seventy allusions to that precious law, -under some one title or another. We find scattered along the surface -of this marvelous psalm, in rich profusion, such gems as the -following:-- - -"Thy Word have I _hid_ in mine _heart_, that I might not sin against -Thee." "I have rejoiced in the way of Thy testimonies as much as in -all riches." "I will meditate in Thy precepts, and have respect unto -Thy ways." "_I will delight myself_ in Thy statutes; I will not forget -Thy Word." "My soul breaketh for the longing that it hath unto Thy -judgments at all times." "_Thy testimonies_ are also _my delight_, and -my counselors." "_I have stuck_ unto Thy testimonies." "Behold, _I -have longed_ after Thy precepts." "_I trust_ in Thy Word." "_I have -hoped_ in Thy judgments." "_I seek_ Thy precepts." "_I will delight -myself_ in Thy commandments, which _I have loved_." "_I remembered_ -Thy judgments." "_Thy statutes_ have been _my songs_ in the house of -my pilgrimage." "I turned _my feet_ unto _Thy testimonies_." "_I have -believed_ Thy commandments." "_The law of Thy mouth_ is better unto me -than thousands of gold and silver." "_I have hoped_ in Thy Word." -"_Thy law_ is _my delight_." "_Mine eyes_ fail for _Thy Word_." "_All_ -Thy commandments are faithful." "Forever, O Lord, Thy Word is settled -in heaven." "_I will never forget_ Thy precepts." "_I have sought_ Thy -precepts." "_I will consider_ Thy testimonies." "Thy commandment is -exceeding broad." "O how love I _Thy law_! it is _my meditation_ all -the day." "How sweet are _Thy words_ unto _my taste_! yea, sweeter -than honey to my mouth." "_Thy testimonies_ have I taken as a -_heritage forever_; for they are _the rejoicing of my heart_." "I will -have respect unto Thy statutes _continually_." "I love Thy -commandments above gold, yea, above find gold." "I esteem _all_ Thy -precepts concerning _all_ things to be _right_." "Thy testimonies are -wonderful." "I opened my mouth and _panted_, for I _longed_ for Thy -commandments." "Upright are Thy judgments." "Thy testimonies ... are -righteous, and very faithful." "Thy Word is very pure." "Thy law is -the truth." "The righteousness of thy testimonies is everlasting." -"All Thy commandments are truth." "Thy Word is _true from the -beginning_; and every one of Thy righteous judgments _endureth -forever_." "_My heart_ standeth _in awe_ of _Thy Word_." "_I rejoice_ -at Thy Word, as one that findeth great spoil." "Great peace have they -that love Thy law." "_My soul_ hath kept _Thy testimonies_; and I love -them exceedingly." "I have chosen Thy precepts." "Thy law is my -delight." - -Truly, it does the heart good, and refreshes the spirit, to transcribe -such utterances as the foregoing, many of which are the suited -utterances of our Lord Himself, in the days of His flesh. He ever -lived upon the Word. It was the food of His soul, the authority of His -path, the material of His ministry. By it He vanquished Satan; by it -He silenced Sadducees, Pharisees, and Herodians; by it He taught His -disciples; to it He commended His servants, as He was about to ascend -into the heavens. - -How important is all this for us! How intensely interesting! How -deeply practical! What a place it gives the holy Scriptures! For we -remember that it is, in very deed, the blessed Volume of inspiration -which is brought before us in all those golden sentences culled from -psalm cxix. How strengthening, refreshing, and encouraging for us to -mark the way in which our Lord uses the holy Scriptures at all times, -the place He gives them, and the dignity He puts upon them! He appeals -to them on all occasions as a divine authority from which there can be -no appeal. He, though Himself as God over all, the Author of the -Volume, having taken His place as man on the earth, sets forth with -all possible plainness what is man's bounden duty and high privilege, -namely, to live by the Word of God, to bow down in reverent subjection -to its divine authority. - -And have we not here a very complete answer to the oft-raised question -of infidelity, "How do we know that the Bible is the Word of God?" If -indeed we believe in Christ--if we own Him to be the Son of God, God -manifest in the flesh, very God and very man, we cannot fail to see -the moral force of the fact that this divine Person constantly appeals -to the Scriptures--to Moses, the prophets, and the psalms, as to a -divine standard. Did He not know them to be the Word of God? -Undoubtedly. As God, He had given them; as Man, He received them, -lived by them, and owned their paramount authority, in all things. - -What a weighty fact is here for the professing church! What a -withering rebuke to all those so-called Christian doctors and writers -who have presumed to tamper with the grand fundamental truth of the -plenary inspiration of the holy Scriptures in general, and of the five -books of Moses in particular! How terrible to think of the professed -teachers of the Church of God daring to designate as spurious, -writings which our Lord and Master received and owned as divine! - -And yet we are told, and we are expected to believe that things are -improving! Alas! alas! it is a miserable delusion. The degrading -absurdities of ritualism, and the blasphemous reasonings of -infidelity, are rapidly increasing around us; and where these -influences are not actually dominant, we observe, for the most part, a -cold indifference, carnal ease, self-indulgence, and worldliness--any -thing and every thing, in short, but the evidence of improvement. If -people are not led away by infidelity on the one hand, or by ritualism -on the other, it is, for the most part, owing to the fact that they -are too much occupied with pleasure and gain to think of any thing -else. And as to the religion of the day, if you subtract money and -music, you will have a lamentably trifling balance. - -Hence, therefore, it is impossible to shake off the conviction that -the combined testimony of observation and experience is directly -opposed to the notion that things are improving. Indeed, for any one, -in the face of such an array of evidence to the contrary, to cling to -such a theory, can only be regarded as the fruit of a most -unaccountable credulity. - -But perhaps some may feel disposed to say that we must not judge by -the sight of our eyes; we must be hopeful. True, provided only we have -a divine warrant for our hopefulness. If a single line of Scripture -can be produced to prove that the present system of things is to be -marked by gradual improvement, religiously, politically, morally, or -socially, then, by all means, be hopeful. Yes; hope against hope. A -single clause of inspiration is quite sufficient to form the basis of -a hope which will lift the heart above the very darkest and most -depressing surroundings. - -But where is such a clause to be found? Simply no where. The testimony -of the Bible, from cover to cover; the distinct teaching of holy -Scripture, from beginning to end; the voices of prophets and apostles, -in unbroken harmony--all, without a single divergent note, go to -prove, with a force and clearness perfectly unanswerable, that the -present condition of things, so far from gradually improving, will -rapidly grow worse; that ere the bright beams of millennial glory can -gladden this groaning earth, the sword of judgment must do its -appalling work. To quote the passages in proof of our assertion would -literally fill a volume; it would simply be to transcribe a large -portion of the prophetic scriptures of the Old and New Testament. - -This, of course, we do not attempt. There is no need. The reader has -his Bible before him; let him search it diligently. Let him lay aside -all his preconceived ideas, all the conventionalisms of christendom, -all the ordinary phraseology of the religious world, all the dogmas of -the schools of divinity, and come, with the simplicity of a little -child, to the pure fountain of holy Scripture, and drink in its -heavenly teaching. If he will only do this, he will rise from the -study with the clear and settled conviction that the world will, most -assuredly, not be converted by the means now in operation--that it is -not the gospel of peace, but the besom of destruction that shall -prepare the earth for glory. - -Is it, then, that we deny the good that is being done? Are we -insensible to it? Far be the thought! We heartily bless God for every -atom of it. We rejoice in every effort put forth to spread the -precious gospel of the grace of God; we render thanks for every soul -gathered within the blessed circle of God's salvation. We delight to -think of eighty-five millions of Bibles scattered over the earth. What -human mind can calculate the results of all these, yea, the results of -a single copy? We earnestly wish Godspeed to every true-hearted -missionary who goes forth with the glad tidings of salvation, whether -into the lanes and court-yards of London, or to the most distant parts -of the earth. - -But, admitting all this, as we most heartily do, we nevertheless do -not believe in the conversion of the world by the means now in -operation. Scripture tells us that it is when the divine judgments are -in the earth, the inhabitants of the world shall learn righteousness. -This one clause of inspiration ought to be sufficient to prove that it -is not by the gospel that the world is to be converted; and there are -hundreds of clauses which speak the same language and teach the same -truth. It is not by grace, but by judgment, that the inhabitants of -the world shall learn righteousness. - -What, then, is the object of the gospel? If it be not to convert the -world, for what purpose is it preached? The apostle James, in his -address at the memorable council at Jerusalem, gives an answer, direct -and conclusive, to the question. He says, "Simeon hath declared how -God at the first did visit the Gentiles." For what? To convert them -all? The very reverse--"_To take out of them_ a people for His name." -Nothing can be more distinct than this. It sets before us that which -ought to be the grand object of all missionary effort--that which -every divinely sent and divinely taught missionary will keep before -his mind in all his blessed labors. It is "to take out a people for -His name." - -How important to remember this! How needful to have ever before us a -true object in all our work! Of what possible use can it be to work -for a false object? Is it not much better to work with a direct view -to what God is doing? Will it cripple the missionary's energies, or -clip his wings, to keep before his eyes the divine purpose in his -work? Surely not. Take the case of two missionaries going forth to -some distant mission-field: the one has for his object the conversion -of the world; the other, the gathering out of a people. Will the -latter, by reason of his object, be less devoted, less energetic, less -enthusiastic, than the former? We cannot believe it; on the contrary, -the very fact of his being in the current of the divine mind will -impart stability and consistency to his work, and, at the same time, -encourage his heart in the face of the difficulties and hindrances -which surround him. - -But however this may be, it is perfectly plain that the apostles of -our Lord and Saviour Jesus Christ had no such object, in going forth -to their work, as the conversion of the world. "Go ye into all the -world, and preach the gospel to every creature; he that believeth and -is baptized shall be saved; but he that believeth not shall be -damned." - -This was to the twelve. The world was to be their sphere. The aspect -of their message was, unto every creature; the application, to him -that believeth. It was pre-eminently an individual thing. The -conversion of the whole world was not to be their object; that will be -effected by a different agency altogether, when God's present action -by the gospel shall have resulted in the gathering out of a people for -the heavens.[19] The Holy Ghost came down on the day of Pentecost, not -to convert the world, but to "_convict_ [+elenxei+]" it, or -demonstrate its guilt in having rejected the Son of God.[20] The -effect of His presence was to prove the world guilty; and as to the -grand object of His mission, it was to form a body composed of -believers from amongst both Jews and Gentiles. With this He has been -occupied for the last eighteen hundred years. This is "the mystery" of -which the apostle Paul was made a minister, and which he unfolds, so -fully and blessedly, in his epistle to the Ephesians. It is -impossible for any one to understand the truth set forth in this -marvelous document, and not see that the conversion of the world and -the formation of the body of Christ are two totally different things, -which could not possibly go on together. - - [19] We would commend to the reader's attention psalm lxvii. It is one - of a large class of passages which prove that the blessing of the - nations is consequent upon Israel's restoration. "God be merciful unto - us [Israel], and bless us; and cause His face to shine upon us, that - Thy way may be known upon earth, Thy saving health among _all - nations_.... God shall bless us; and _all the ends of the earth_ shall - fear Him." There could not be a more lovely or forcible proof of the - fact that it is Israel, and not the Church, that will be used for the - blessing of the nations. - - [20] The application of John xvi. 8-11 to the Spirit's work in the - individual is, in our judgment, a serious mistake. It refers to the - effect of His presence on earth, in reference to the world as a whole. - His work in the soul is a precious truth, we need hardly say, but it - is not the truth taught in this passage. - -Let the reader ponder the following beautiful passage: "For this cause -I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have -heard of the dispensation of the grace of God which is given me to -you-ward: how that by revelation He made known unto me the mystery; -(as I wrote afore in few words, whereby, when ye read, ye may -understand my knowledge in the mystery of Christ) which in other ages -was not made known unto the sons of men"--not made known in the -scriptures of the Old Testament, nor revealed to the Old-Testament -saints or prophets--"as it is now revealed unto His holy apostles and -prophets" (that is, to the New-Testament prophets) "by the Spirit; -that the Gentiles should be fellow-heirs, and of the same body, and -partakers of His promise in Christ by the gospel: whereof I was made a -minister according to the gift of the grace of God given unto me by -the effectual working of His power. Unto me, who am less than the -least of all saints, is this grace given, that I should preach among -the Gentiles the unsearchable riches of Christ; and to make all men -see what is the dispensation [+oikonomia+] of the mystery, -which _from the beginning of the world_ hath been _hid in God_, who -created all things by Jesus Christ: to the intent that now unto the -principalities and powers in the heavenlies might be known by the -Church the manifold wisdom of God." (Eph. iii. 1-10.) - -Take another passage from the epistle to the Colossians.--"If ye -continue in the faith grounded and settled, and be not moved away from -the hope of the gospel, which ye have heard, and which was preached to -every creature which is under heaven, whereof I Paul am made a -minister, who now rejoice in my sufferings for you, and fill up that -which is behind of the afflictions of Christ in my flesh for His -body's sake, which is the Church: whereof I am made a minister, -according to the dispensation of God which is given to me for you, to -complete the Word of God; even the mystery which hath been hid from -ages and from generations, but now is made manifest to His saints: to -whom God would make known what is the riches of the glory of this -mystery among the Gentiles; which is Christ in you, the hope of glory: -whom we preach, warning every man, and teaching every man in all -wisdom; that we may present every man perfect in Christ Jesus: -whereunto I also labor, striving according to His working, which -worketh in me mightily." (Chap. i. 23-29.) - -From these and numerous other passages, the reader may see the special -object of Paul's ministry. Assuredly he had no such thought in his -mind as the conversion of the world. True, he preached the gospel, in -all its depth, fullness, and power--preached it "from Jerusalem and -round about unto Illyricum"--"preached among the Gentiles the -unsearchable riches of Christ," but with no thought of converting the -world. He knew better. He knew and taught that the world was ripening -for judgment--yes, ripening rapidly; that "evil men and seducers shall -wax worse and worse;" that "in _the latter times_ some shall depart -from the faith, giving heed to seducing spirits, and doctrines of -devils; speaking lies in hypocrisy; having their conscience seared -with a hot iron; forbidding to marry, and commanding to abstain from -meats, which God had created to be received with thanksgiving of them -which believe and know the truth." - -And further still, this faithful and divinely inspired witness taught -that "in _the last days_"--far in advance of "the latter -times"--"perilous [or difficult] times shall come. For men shall be -lovers of their own selves, covetous, boasters, proud, blasphemers, -disobedient to parents, unthankful, unholy, without natural affection, -truce-breakers, false accusers, incontinent, fierce, despisers of -those that are good, traitors, heady, high-minded, _lovers of -pleasures rather than lovers of God_; having a form of godliness, but -denying the power thereof." (Compare 1 Tim. iv. 1-3 with 2 Tim. iii. -1-5.) - -What a picture! It brings us back to the close of the first of Romans, -where the same inspired pen portrays for us the dark forms of -heathenism; but with this terrible difference, that in 2 Timothy it -is not heathenism, but nominal Christianity--"a form of godliness." - -And is this to be the end of the present condition of things? Is this -the converted world of which we hear so much? Alas! alas! there are -false prophets abroad; there are those who cry, Peace, peace, when -there is no peace; there are those who attempt to daub the crumbling -walls of christendom with untempered mortar. - -But it will not do. Judgment is at the door. The professing church has -utterly, shamefully failed; she has grievously departed from the Word -of God, and revolted from the authority of her Lord. There is not a -single ray of hope for christendom. It is the darkest moral blot in -the wide universe of God, or on the page of history. The same blessed -apostle from whose writings we have already so largely quoted, tells -us that "the mystery of iniquity doth already work;" hence it has been -working now for over eighteen centuries. "Only He that now hindereth -will hinder until He be taken out of the way. And then shall that -Wicked be revealed, whom the Lord shall consume with the spirit of His -mouth, and shall destroy with the brightness of His coming: even him, -whose coming is after the working of Satan with all power and signs -and lying wonders, and with all deceivableness of unrighteousness in -them that perish; because they received not the love of the truth, -that they might be saved. And for this cause God shall send them -strong delusion, that they should believe a lie: that they all might -be damned who believed not the truth, but had pleasure in -unrighteousness." (2 Thess. ii. 7-12.) - -How awful is the doom of christendom! Strong delusion! Dark damnation! -And all this in the face of the dreams of those false prophets who -talk to the people about "the bright side of things." Thank God, there -is a bright side for all those who belong to Christ. To them, the -apostle can speak in bright and cheering accents.--"We are bound to -give thanks alway to God for you, brethren beloved of the Lord, -because God hath from the beginning chosen you to salvation through -sanctification of the Spirit and belief of the truth: whereunto He -called you by our gospel, to the obtaining of the glory of our Lord -Jesus Christ." (2 Thess. ii. 13, 14.) - -Here we have, most surely, the bright side of things--the bright and -blessed hope of the Church of God--the hope of seeing "the bright and -morning Star." All rightly instructed Christians are on the look-out, -not for an improved or a converted world, but for their coming Lord -and Saviour, who has gone to prepare a place for them in the Father's -house, and is coming again to receive them to Himself, that where He -is, there they may be also. This is His own sweet promise, which may -be fulfilled at any moment. He only waits, as Peter tells us, in -long-suffering mercy, not willing that any should perish, but that all -should come to repentance. But when the last member shall be -incorporated, by the Holy Ghost, into the blessed body of Christ, then -shall the voice of the archangel and the trump of God summon _all_ -the redeemed, from the beginning, to meet their descending Lord in the -air, to be forever with Him. - -This is the true and proper hope of the Church of God--a hope which He -would have ever shining down into the hearts of all His beloved -people, in its purifying and elevating power. Of this blessed hope the -enemy has succeeded in robbing a large number of the Lord's people. -Indeed, for centuries it was well-nigh blotted out from the Church's -horizon; and it has only been partially recovered within the last -fifty years. And, alas! how partially! Where do we hear of it, -throughout the length and breadth of the professing church? Do the -pulpits of christendom ring with the joyful sound, "Behold the -Bridegroom cometh"? Far from it. Even the few beloved servants of -Christ who are looking for His coming, hardly dare to preach it, -because they fear it would be utterly rejected. And so it would. We -are thoroughly persuaded that, in the vast majority of cases, men who -should venture to preach the glorious truth that the Lord is coming -for His Church, would speedily have to vacate their pulpits. - -What a solemn and striking proof of Satan's blinding power! He has -robbed the Church of her divinely given hope, and instead thereof, he -has given her a delusion--a lie. Instead of looking out for "the -bright and morning Star," he has set her looking for a converted -world--a millennium without Christ. He has succeeded in casting such a -haze over the future, that the Church has completely lost her -bearings. She does not know where she is. She is like a vessel tossed -on the stormy ocean, having neither compass nor rudder, seeing neither -sun nor stars. All is darkness and confusion. - -And how is this? Simply because the Church has lost sight of the pure -and precious word of her Lord, and accepted instead those bewildering -creeds and confessions of men which so mar and mutilate the truth of -God that Christians seem utterly at sea as to their proper standing -and their proper hope. - -And yet they have the Bible in their hands. True; but so had the Jews, -and yet they rejected that blessed One who is the great theme of the -Bible from beginning to end. This was the moral inconsistency with -which our Lord charged them in John v.--"Ye search the Scriptures; for -in them ye think ye have eternal life; and they are they which testify -of Me; and ye will not come to Me, that ye might have life."[21] - - [21] The word +ereunate+ maybe either imperative or indicative; - but the context, we judge, demands the latter. They had the - Scriptures; they were read in their synagogues every Sabbath day; they - professed to believe that in them they had eternal life; they - testified of Him; and yet they would not come to Him. Here was the - flagrant inconsistency. Now, if +ereunate+ be taken as a - command, the whole force of the passage is lost. - - Need we remind the reader that there are plenty of arguments and - inducements leading us to search the Scriptures, without appealing to - what we believe to be an inaccurate rendering of John v. 39? - -And why was this? Simply because their minds were blinded by religious -prejudice. They were under the influence of the doctrines and -commandments of men. Hence, although they had the Scriptures, and -boasted of having them, they were as ignorant of them, and as little -governed by them, as the poor dark heathen around them. It is one -thing to have the Bible in our hands, in our homes, and in our -assemblies, and quite another thing to have the truths of the Bible -acting on our hearts and consciences, and shining in our lives. - -Take, for instance, the great subject now before us, and which has led -us into this very lengthened digression. Can any thing be more plainly -taught in the New Testament than this, namely, that the end of the -present condition of things will be terrible apostasy from the truth, -and open rebellion against God and the Lamb? The gospels, the -epistles, and the Revelation all agree in setting forth this most -solemn truth, with such distinctness and simplicity that a babe in -Christ may see it. - -And yet how few, comparatively, believe it! The vast majority believe -the very reverse. They believe that by means of the various agencies -now in operation all nations shall be converted. In vain we call -attention to our Lord's parables in Matthew xiii.--the tares, the -leaven, and the mustard-seed. How do these agree with the idea of a -converted world? If the whole world is to be converted by a preached -gospel, how is it that tares are found in the field at the end of the -age? how is it that there are as many foolish virgins as wise ones -when the Bridegroom comes? If the whole world is to be converted by -the gospel, then on whom will "the day of the Lord so come as a thief -in the night"? or what mean those awful words, "For when they shall -say, Peace and safety; then sudden destruction cometh upon them, as -travail upon a woman with child; and they shall not escape"? In view -of a converted world, what would be the just application, what the -moral force, of those most solemn words in the first of Revelation, -"Behold, He cometh with clouds, and every eye shall see Him, and they -also which pierced Him; and _all kindreds of the earth shall wail_ -because of Him"? Where are all those wailing kindreds to be found if -the whole world is to be converted? - -Reader, is it not as clear as a sunbeam that the two things cannot -stand for a moment together? Is it not perfectly plain that the theory -of a world converted by the gospel is diametrically opposed to the -teaching of the entire New Testament? How is it, then, that the vast -majority of professing Christians persist in holding it? There can be -but the one reply, and that is, they do not bow to the authority of -Scripture. It is most sorrowful and solemn to have to say it; but it -is, alas! too true. The Bible is read in christendom, but the truths -of the Bible are not believed--nay, they are persistently rejected; -and all this in view of the oft-repeated boast that "the Bible, and -the Bible alone, is the religion of Protestants." - -But we shall not pursue this subject further here, much as we feel its -weight and importance. We trust the reader may be led by the Spirit of -God to feel its deep solemnity. We believe the Lord's people every -where need to be thoroughly roused to a sense of how entirely the -professing church has departed from the authority of Scripture. Here, -we may rest assured, lies the real cause of all the confusion, all the -error, all the evil, in our midst. We have departed from the Word of -the Lord, and from Himself. Until this is seen, felt, and owned, we -cannot be right. The Lord looks for true repentance, real brokenness -of spirit, in His presence. "_To this man_ will I look, even to him -that is _poor_, and of a _contrite_ spirit, and trembleth at My Word." - -This always holds good. There is no limit to the blessing when the -soul is in this truly blessed attitude. But it must be a reality. It -will not do to talk of being "poor and contrite," we must be in the -condition. It is an individual matter. "_To this man_ will I look." - -Oh may the Lord, in His infinite mercy, lead us, every one, into true -self-judgment, under the action of His Word. May our ears be open to -hear His voice. May there be a real turning of our hearts to Himself -and to His Word. May we turn our backs, in holy decision, once and -forever, upon every thing that will not stand the test of Scripture. -This, we are persuaded, is what our Lord Christ looks for on the part -of all who belong to Him, amid the terrible and hopeless _debris_ of -christendom. - - - - -CHAPTER VI. - - -"Now these are the commandments, the statutes, and the judgments, -which the Lord your God commanded to teach you, that ye might do them -in the land whither ye go to possess it: that thou mightest fear the -Lord thy God, to keep all His statutes and His commandments, which I -command thee, thou, and thy son, and thy son's son, all the days of -thy life; and that thy days may be prolonged. Hear therefore, O -Israel, and observe to do it; that it may be well with thee, and that -ye may increase mightily, as the Lord God of thy fathers hath promised -thee, in the land that floweth with milk and honey. Hear, O Israel: -The Lord our God is one Lord." - -We have here presented to us that great cardinal truth which the -nation of Israel was specially responsible to hold fast and confess, -namely, the unity of the Godhead. This truth lay at the very -foundation of the Jewish economy. It was the grand centre around which -the people were to rally. So long as they maintained this, they were a -happy, prosperous, fruitful people; but when it was let go, all was -gone. It was their great national bulwark, and that which was to mark -them off from all the nations of the earth. They were called to -confess this glorious truth in the face of an idolatrous world, with -"its gods many, and lords many." It was Israel's high privilege and -holy responsibility to bear a steady witness to the truth contained -in that one weighty sentence, "The Lord our God is one Lord," in -marked opposition to the false gods innumerable of the heathen around. -Their father Abraham had been called out from the very midst of -heathen idolatry, to be a witness to the one true and living God, to -trust Him, to walk with Him, to lean on Him, and to obey Him. - -If the reader will turn to the last chapter of Joshua, he will find a -very striking allusion to this fact, and a very important use made of -it, in his closing address to the people.--"And Joshua gathered all -the tribes of Israel to Shechem, and called for the elders of Israel, -and for their heads, and for their judges, and for their officers; and -they presented themselves before God. And Joshua said unto all the -people, 'Thus saith the Lord God of Israel, Your fathers dwelt on the -other side of the flood in old time, even Terah, the father of -Abraham, and the father of Nachor; and _they served other gods_. And I -took your father Abraham from the other side of the flood, and led him -throughout all the land of Canaan, and multiplied his seed, and gave -him Isaac.'" - -Here Joshua reminds the people of the fact that their fathers had -served other gods--a very solemn and weighty fact most surely, and one -which they ought never to have forgotten, inasmuch as the remembrance -of it would have taught them their deep need of watchfulness over -themselves, lest by any means they should be drawn back into that -gross and terrible evil out of which God, in His sovereign grace and -electing love, had called their father Abraham. It would have been -their wisdom to consider that the self-same evil in which their -fathers had lived, in the olden time, was just the one into which they -themselves were likely to fall. - -Having presented this fact to the people, Joshua brings before them, -with uncommon force and vividness, all the leading events of their -history, from the birth of their father Isaac, down to the moment in -which he was addressing them; and then sums up with the following -telling appeal: "Now therefore fear the Lord, and serve Him in -sincerity and in truth; and _put away the gods which your fathers -served on the other side of the flood, and in Egypt_; and serve ye the -Lord. And if it seem evil unto you to serve the Lord, choose you this -day whom ye will serve; whether _the gods which your fathers served -that were on the other side of the flood_, or the gods of the Amorites -in whose land ye dwell; but as for me and my house, we will serve the -Lord." - -Mark the repeated allusion to the fact that their fathers had -worshiped false gods; and further, that the land into which Jehovah -had brought them had been polluted, from one end to the other, by the -dark abominations of heathen idolatry. - -Thus does this faithful servant of the Lord, evidently by the -inspiration of the Holy Ghost, seek to set before the people their -danger of giving up the grand central and foundation truth of the one -true and living God, and falling back into the worship of idols. He -urges upon them the absolute necessity of whole-hearted decision. -"Choose you _this day_ whom ye will serve." There is nothing like -plain, out-and-out decision for God. It is due to Him always. He had -proved Himself to be unmistakably for them in redeeming them from the -bondage of Egypt, bringing them through the wilderness, and planting -them in the land of Canaan; hence, therefore, that they should be -wholly for Him was nothing more than their reasonable service. - -How deeply Joshua felt all this for himself is evident from those very -memorable words, "As for me and my house, we will serve the Lord." -Lovely words! Precious decision! National religion might, and, alas! -did, go to ruin; but personal and family religion could, by the grace -of God, be maintained every where and at all times. - -Thank God for this! May we never forget it. "Me and my house" is -Faith's clear and delightful response to God's "Thou and thy house." -Let the condition of the ostensible, professed people of God, at any -given time, be what it may, it is the privilege of every true-hearted -man of God to adopt and act upon this immortal decision: "As for me -and my house, we will serve the Lord." - -True, it is only by the grace of God, continually supplied, that this -holy resolution can be carried out; but we may rest assured that where -the bent of the heart is to follow the Lord fully, all needed grace -will be ministered, day by day; for those encouraging words must ever -hold good, "_My_ grace is sufficient for _thee_; for My strength is -made perfect in weakness." - -Let us now look for a moment at the apparent effect of Joshua's -soul-stirring appeal to the congregation. It seemed very promising. -"The people answered and said, 'God forbid that we should forsake the -Lord, to serve other gods; for the Lord our God, He it is that brought -us up and our fathers out of the land of Egypt, from the house of -bondage, and which did those great signs in our sight, and preserved -us in all the way wherein we went, and among all the people through -whom we passed: and the Lord drave out from before us all the people, -even the Amorites which dwelt in the land; therefore will we also -serve the Lord, for He is our God." - -All this sounded very well, and looked very hopeful. They seemed to -have a clear sense of the moral basis of Jehovah's claim upon them for -implicit obedience. They could accurately recount all His mighty deeds -on their behalf, and make very earnest and no doubt sincere -protestations against idolatry, and promises of obedience to Jehovah, -their God. - -But it is very evident that Joshua was not particularly sanguine about -all this profession, for he "said unto the people, 'Ye cannot serve -the Lord: for He is a holy God; He is a jealous God; He will not -forgive your transgressions nor your sins. If ye forsake the Lord, and -serve strange gods, then He will turn and do you hurt, and consume -you, after that He hath done you good.' And the people said unto -Joshua, 'Nay; but we will serve the Lord.' And Joshua said unto the -people, 'Ye are witnesses against yourselves that ye have chosen you -the Lord, to serve Him.' And they said, 'We are witnesses.' 'Now -therefore put away,' said he, '_the strange gods which are among you_, -and _incline your heart unto the Lord God of Israel_.' And the people -said unto Joshua, 'The Lord our God will we serve, and His voice will -we obey.'" - -We do not now stop to contemplate the aspect in which Joshua presents -God to the congregation of Israel, inasmuch as our object in referring -to the passage is to show the prominent place assigned, in Joshua's -address, to the truth of the unity of the Godhead. This was the truth -to which Israel was called to bear witness, in view of all the nations -of the earth, and in which they were to find their moral safeguard -against the ensnaring influences of idolatry. - -But, alas! this very truth was _the_ one as to which they most -speedily and signally failed. The promises, vows, and resolutions made -under the powerful influence of Joshua's appeal soon proved to be like -the early dew and the morning cloud, that passeth away. "The people -served the Lord all the days of Joshua, and all the days of the elders -that outlived Joshua, who had seen all the great works of the Lord, -that He did for Israel. And Joshua, the son of Nun, the servant of the -Lord, died, being a hundred and ten years old.... And also all that -generation were gathered unto their fathers; and there arose another -generation after them, which knew not the Lord, nor yet the works -which He had done for Israel. And the children of Israel did evil in -the sight of the Lord, _and served Baalim_; and they forsook the Lord -God of their fathers, which brought them out of the land of Egypt, -_and followed_ other gods, of the gods of the people that were round -about them, _and bowed themselves unto them_, and provoked the Lord to -anger. And they forsook the Lord, and served Baal and Ashtaroth." -(Judges ii. 7-13.) - -Reader, how admonitory is all this! how full of solemn warning to us -all! The grand, all-important, special, and characteristic truth so -soon abandoned! The one only true and living God given up for Baal and -Ashtaroth! So long as Joshua and the elders lived, their presence and -their influence kept Israel from open apostasy; but no sooner were -those moral embankments removed than the dark tide of idolatry rolled -in and swept away the very foundations of the national faith. Jehovah -of Israel was displaced by Baal and Ashtaroth. Human influence is a -poor prop, a feeble barrier. We must be sustained by the power of God, -else we shall, sooner or later, give way. The faith that stands merely -in the wisdom of men, and not in the power of God, must prove a poor, -flimsy, worthless faith. It will not stand the day of trial; it will -not bear the furnace; it will most assuredly break down. - -It is well to remember this. Second-hand faith will never do. There -must be a living link connecting the soul with God. We must have to do -with God for ourselves individually, else we shall give way when the -testing-time comes. Human example and human influence may be all very -good in their place. It was all very well to look at Joshua and the -elders, and see how they followed the Lord. It is quite true that "as -iron sharpeneth iron, so doth the countenance of a man his friend." It -is very encouraging to be surrounded by a number of truly devoted -hearts--very delightful to be borne along upon the bosom of the tide -of collective loyalty to Christ--to His Person and to His cause. But -if this be all,--if there be not the deep spring of personal faith and -personal knowledge,--if there be not the divinely formed and the -divinely sustained link of individual relationship and communion, then -when the human props are removed,--when the tide of human influence -ebbs,--when general declension sets in, we shall be, in principle, -like Israel following the Lord all the days of Joshua and the elders, -and then giving up the confession of His name and returning to the -follies and vanities of this present world--things no better, in -reality, than Baal and Ashtaroth. - -But, on the other hand, when the heart is thoroughly established in -the truth and grace of God,--when we can say--as it is the privilege -of each true believer to say--"I know _whom_ I have believed, and am -persuaded that He is able to keep that which I have committed unto Him -against that day," then, although all should turn aside from the -public confession of Christ,--although we should find ourselves left -without the help of a human countenance or the support of a human arm, -we shall find "the foundation of God" as sure as ever, and the path of -obedience as plain before us as though thousands were treading it with -holy decision and energy. - -We must never lose sight of the fact that it is the divine purpose -that the professing church of God should learn deep and holy lessons -from the history of Israel. "Whatsoever things were written aforetime -were written for our learning, that we through patience and comfort of -the Scriptures might have hope." Nor is it by any means necessary, in -order to our thus learning from the Old-Testament scriptures, that we -should occupy ourselves in searching out fanciful analogies, curious -theories, or far-fetched illustrations. Many, alas! have tried these -things, and instead of finding "comfort" in the Scriptures, they have -been led away into empty and foolish conceits, if not into deadly -errors. - -But our business is with the living facts recorded on the page of -inspired history. These are to be our study; from these we are to draw -our great practical lessons. Take, for example, the weighty and -admonitory fact now before us--a fact standing out in characters deep -and broad on the page of Israel's history from Joshua to Isaiah--the -fact of Israel's lamentable departure from that very truth which they -were specially called to hold and confess--the truth of the unity of -the Godhead. The very first thing they did was to let go this grand -and all-important truth, this key-stone of the arch, the foundation -of the whole edifice, the very heart of their national existence, the -living centre of their national polity. They gave it up, and turned -back to the idolatry of their fathers on the other side of the flood, -and of the heathen nations around them. They abandoned that most -glorious and distinctive truth on the maintenance of which their very -existence as a nation depended. Had they only held fast this truth, -they would have been invincible; but in surrendering it, they -surrendered all, and became much worse than the nations around them, -inasmuch as they sinned against light and knowledge--sinned with their -eyes open--sinned in the face of the most solemn warnings and earnest -entreaties, and, we may add, in the face of the most vehement and -oft-repeated promises and protestations of obedience. - -Yes, reader, Israel gave up the worship of the one true and living -God, Jehovah-Elohim, their covenant-God; not only their Creator, but -their Redeemer--the One who had brought them up out of the land of -Egypt, conducted them through the Red Sea, led them through the -wilderness, brought them across the Jordan, and planted them in -triumph in the inheritance which He had promised to Abraham their -father--"a land flowing with milk and honey, which is the glory of all -lands." They turned their backs upon Him, and gave themselves up to -the worship of false gods; "they provoked Him to anger with their high -places, and moved Him to jealousy with their graven images." - -It seems perfectly wonderful that a people who had seen and known so -much of the goodness and loving-kindness of God--His mighty acts, His -faithfulness, His majesty, His glory, could ever bring themselves to -bow down to the stock of a tree; but so it was. Their whole history, -from the days of the calf at the foot of Mount Sinai, to the day in -which Nebuchadnezzar reduced Jerusalem to ruins, is marked by an -unconquerable spirit of idolatry. In vain did Jehovah, in His -long-suffering mercy and abounding goodness, raise up deliverers for -them, to lift them from beneath the terrible consequences of their sin -and folly. Again and again, in His inexhaustable mercy and patience, -He saved them from the hand of their enemies. He raised up an Othniel, -an Ehud, a Barak, a Gideon, a Jephthah, a Samson--those instruments of -His mercy and power--those witnesses of His deep and tender love and -compassion toward His poor infatuated people. No sooner had each judge -passed off the scene than back the nation plunged into their besetting -sin of idolatry. - -So, also, in the days of the kings; it is the same melancholy, -heart-rending story. True, there were bright spots here and -there--some brilliant stars shining out through the deep gloom of the -nation's history; we have a David, an Asa, a Jehoshaphat, a Hezekiah, -a Josiah--refreshing and blessed exceptions to the dark and dismal -rule. But even men like these failed to eradicate from the heart of -the nation the pernicious root of idolatry. Even amid the unexampled -splendors of Solomon's reign, that root sent forth its bitter shoots, -in the monstrous form of high places to Ashtaroth, the goddess of the -Zidonians; Milcom, the abomination of the Ammonites; and Chemosh, the -abomination of Moab. - -Reader, only think of this. Pause for a moment, and contemplate the -astounding fact of the writer of the Canticles, Ecclesiastes, and -Proverbs bowing at the shrine of Molech! Only conceive, the wisest, -the wealthiest, and the most glorious of Israel's monarchs burning -incense and offering sacrifices upon the altar of Chemosh! - -Truly, there is something here for us to ponder. It was written for -our learning. The reign of Solomon affords one of the most striking -and impressive evidences of the fact which is just now engaging our -attention, namely, Israel's complete and hopeless apostasy from the -grand truth of the unity of the Godhead--their unconquerable spirit of -idolatry. The truth which they were specially called out to hold and -confess was the very truth which they first of all and most -persistently abandoned. - -We shall not pursue the dark line of evidence further, neither shall -we dwell upon the appalling picture of the nation's judgment in -consequence of their idolatry. They are now in the condition of which -the prophet Hosea speaks--"The children of Israel shall abide many -days without a king, and without a prince, and without a sacrifice, -and without an image, and without an ephod, and without teraphim." -"The unclean spirit of idolatry has gone out of them," during these -"many days," to return, by and by, with "seven other spirits more -wicked than himself"--the very perfection of spiritual wickedness. And -then will come days of unparalleled tribulation upon that long -misguided and deeply revolted people--"the time of Jacob's trouble." - -But deliverance will come, blessed be God! Bright days are in store -for the restored nation--"days of heaven upon earth"--as the same -prophet Hosea tells us, "Afterward shall the children of Israel -return, and seek the Lord their God, and David their king; and shall -fear the Lord and His goodness in the latter days." All the promises -of God to Abraham, Isaac, Jacob, and David shall be blessedly -accomplished; all the brilliant predictions of the prophets, from -Isaiah to Malachi, shall be gloriously fulfilled. Yes, both promises -and prophecies shall be literally and gloriously made good to restored -Israel, in the land of Canaan; for "the Scripture cannot be broken." -The long, dark, dreary night shall be followed by the brightest day -that has ever shone upon this earth; the daughter of Zion shall bask -in the bright and blessed beams of "the Sun of Righteousness;" and -"the earth shall be filled with the knowledge of the Lord as the -waters cover the sea." - -It would indeed be a most delightful exercise to reproduce upon the -pages of this volume those glowing passages from the prophets which -speak of Israel's future; but this we cannot attempt; it is not -needful; and we have a duty to fulfill which, if not so pleasing to us -or so refreshing to the reader, will, we earnestly hope, prove not -less profitable. - -The duty is this: to press upon the attention of the reader (and upon -the attention of the whole Church of God) the practical application of -that solemn fact in Israel's history on which we have dwelt at such -length--the fact of their having so speedily and so completely given -up the great truth set forth in Deuteronomy vi. 4, "Hear, O Israel; -the Lord our God is one Lord." - -We may perhaps be asked, What bearing can this fact have upon the -Church of God? We believe it has a most solemn bearing; and further, -we believe we should be guilty of a very culpable shirking of our duty -to Christ and to His Church if we failed to point it out. We know that -all the great facts of Israel's history are full of instruction, full -of admonition, full of warning, for us. It is our business, our -bounden duty, to see that we profit by them--to take heed that we -study them aright. - -Now, in contemplating the history of the Church of God as a public -witness for Christ on the earth, we find that hardly had it been set -up, in all the fullness of blessing and privilege which marked the -opening of its career, ere it began to slip away from those very -truths which it was specially responsible to maintain and confess. -Like Adam in the garden of Eden; like Noah in the restored earth; like -Israel in Canaan; so the Church, as the responsible steward of the -mysteries of God, was no sooner set in its place than it began to -totter and fall. It almost immediately began to give up those grand -truths which were characteristic of its very existence, and which were -to mark off Christianity from all that had gone before. Even under the -eyes of the apostles of our Lord and Saviour Jesus Christ, errors and -evils had begun to work which sapped the very foundations of the -Church's testimony. - -Are we asked for proofs? Alas! we have them in melancholy abundance. -Hear the words of that blessed apostle who shed more tears and heaved -more sighs over the ruins of the Church than any man that ever lived. -"I marvel," he says, and well he might, "that ye are _so soon_ removed -from Him that called you into the grace of Christ, unto another -gospel: which is not another." "O foolish Galatians, who hath -bewitched you, that ye should not obey the truth, before whose eyes -Jesus Christ hath been evidently set forth, crucified among you?" -"Howbeit then, when ye knew not God, ye did service to them which by -nature are no gods. But now, after that ye have known God, or rather -are known of God, how turn ye again to the weak and beggarly elements, -whereunto ye desire again to be in bondage? Ye observe days and months -and times and years;" Christian festivals, so called, very imposing -and gratifying to religious nature; but, in the judgment of the -apostle, the judgment of the Holy Ghost, it was simply giving up -Christianity and going back to the worship of idols. "I am afraid of -you"--and no wonder, when they could thus so speedily turn away from -the grand characteristic truths of a heavenly Christianity, and occupy -themselves with superstitious observances. "I am afraid of you, lest I -have bestowed upon you labor in vain." "Ye did run well; who did -hinder you, that ye should not obey the truth? This persuasion cometh -not of Him that calleth you. A little leaven leaveneth the whole -lump." - -And all this in the apostle's own day. The departure was even more -rapid than in Israel's case; for they served the Lord all the days of -Joshua, and all the days of the elders that outlived Joshua; but in -the Church's sad and humiliating history, the enemy succeeded almost -immediately in introducing leaven into the meal, tares among the -wheat. Ere the apostles themselves had left the scene, seed was sown -which has been bearing its pernicious fruit ever since, and shall -continue to bear till angelic reapers clear the field. - -But we must give further proof from Scripture. Let us hearken to the -same inspired witness, near the close of his ministry, pouring out his -heart to his beloved son Timothy, in accents at once pathetic and -solemn. "This thou knowest, that all they which are in Asia be turned -away from me." Again, "Preach the Word; be instant in season, out of -season; reprove, rebuke, exhort with all long-suffering and doctrine. -For the time will come when they will not endure sound doctrine; but -after their own lusts shall they heap to themselves teachers, having -itching ears; and _they shall turn away their ears from the truth_, -and shall be turned unto fables." - -Here is the testimony of the man who, as a wise master-builder, had -laid the foundation of the Church. And what was his own personal -experience? He was, like his blessed Master, left alone, deserted by -those who had once gathered around him in the freshness, bloom, and -ardor of early days. His large loving heart was broken by Judaizing -teachers, who sought to overturn the very foundations of Christianity, -and to overthrow the faith of God's elect. He wept over the ways of -many who, while they made a profession, were nevertheless "the enemies -of the cross of Christ." - -In a word, the apostle Paul, as he looked forth from his prison at -Rome, saw the hopeless wreck and ruin of the professing body. He saw -that it would happen to that body as it had happened to the ship in -which he had made his last voyage--a voyage strikingly significant and -illustrative of the Church's sad history in this world. - -But here let us just remind the reader that we are dealing now only -with the question of the Church as a responsible witness for Christ on -the earth. This must be distinctly seen, else we shall greatly err in -our thoughts on the subject. We must accurately distinguish between -the Church as the body of Christ, and as His light-bearer or witness -in the world. In the former character, failure is impossible; in the -latter, the ruin is complete and hopeless. - -The Church as the body of Christ, united to her living and glorified -Head in the heavens, by the presence and indwelling of the Holy Ghost, -can never, by any possibility, fail--never be smashed to pieces, like -Paul's ship, by the storms and billows of this hostile world. It is as -safe as Christ Himself. The Head and the body are one--indissolubly -one. No power of earth or hell--men or devils can ever touch the -feeblest and most obscure member of that blessed body. All stand -before God, all are under His gracious eye, in the fullness, beauty, -and acceptability of Christ Himself. As is the Head, so are the -members--all the members together--each member in particular. All -stand in the full eternal results of Christ's finished work on the -cross. There is, there can be, no question of responsibility here. The -Head made Himself responsible for the members. He perfectly met every -claim, and discharged every liability. Nothing remains but love--love, -deep as the heart of Christ, perfect as His work, unchanging as His -throne. Every question that could possibly be raised against any one -or all of the members of the Church of God was raised, gone into, and -definitively settled, between God and His Christ, on the cross. All -the sins, all the iniquities, all the transgressions, all the guilt, -of each member in particular, and all the members together--yes, all, -in the fullest and most absolute way, was laid on Christ and borne by -Him. God, in His inflexible justice, in His infinite holiness, in His -eternal righteousness, dealt with every thing that could ever, in any -possible manner, stand in the way of the full salvation, perfect -blessedness, and everlasting glory of every one of the members of the -body of Christ--the assembly of God. Every member of the body is -permeated by the life of the Head; every stone in the building is -animated by the life of the Chief Corner-Stone. All are bound together -in the power of a bond which can never--no, never be dissolved. - -And furthermore, let it be distinctly understood that the unity of the -body of Christ is absolutely indissoluble. This is a cardinal point -which must be tenaciously held and faithfully confessed. But obviously -it cannot be held and confessed unless it is understood and believed; -and, judging from the expressions which one sometimes hears in -speaking on the subject, it is very questionable indeed if people so -expressing themselves have ever grasped in a divine way the glorious -truth of the unity of the body of Christ--a unity maintained on earth -by the indwelling of the Holy Ghost. - -Thus, for example, we sometimes hear people speak of "rending the body -of Christ." It is a complete mistake. Such a thing is utterly -impossible. The Reformers were accused of rending the body of Christ -when they turned their backs upon the Romish system. What a gross -misconception! It simply amounted to the monstrous assumption that a -vast mass of moral evil, doctrinal error, ecclesiastical corruption, -and debasing superstition was to be owned as the body of Christ! How -could any one with the New Testament in his hand regard the so-called -church of Rome, with its numberless and nameless abominations, as the -body of Christ? How could any one possessing the very faintest idea of -the true Church of God ever think of bestowing that title upon the -darkest mass of wickedness, the greatest masterpiece of Satan the -world has ever beheld? - -No, reader; we must never confound the ecclesiastical systems of this -world--ancient, medieval, or modern; Greek, Latin, Anglican; national -or popular, established or dissenting--with the true Church of God, -the body of Christ. There is not, beneath the canopy of heaven, this -day, nor ever was, a religious system, call it what you please, -possessing the very smallest claim to be called "the Church of God," -or "the body of Christ." And, as a consequence, it can never be -rightly or intelligently called schism, or rending the body of Christ, -to separate from such systems; nay, on the contrary, it is the bounden -duty of every one who would faithfully maintain and confess the truth -of the unity of the body to separate, with the most unqualified -decision, from every thing falsely calling itself a church. It can -only be viewed as schism to separate from those who are unmistakably -and unquestionably gathered on the ground of the assembly of God. - -No body of Christians can now lay claim to the title of the body of -Christ, or Church of God. The members of that body are scattered every -where; they are to be found in all the various religious organizations -of the day, save such as deny the deity of our Lord Jesus Christ. We -cannot admit the idea that any true Christian could continue to -frequent a place where his Lord is blasphemed. But although no body of -Christians can lay claim to the title of the assembly of God, all -Christians are responsible to be gathered on the ground of that -assembly, and on no other. - -And if we be asked, How are we to know--where are we to find this -ground? We reply, "If thine eye be single, thy whole body shall be -full of light." "If any man _will do_ His will, he shall know of the -doctrine." "_There is a path_" (thanks be to God for it!) though "no -fowl knoweth, and the vulture's eye hath not seen it. The lion's -whelps have not trodden it, nor the fierce lion passed by it." -Nature's keenest vision cannot see this path, nor its greatest -strength tread it. Where is it, then? Here it is: "_Unto man_"--to the -reader and to the writer, to each, to all--"He said, 'Behold, _the -fear of the Lord_, that is wisdom; and _to depart from evil_ is -understanding.'" (Job xxviii.) - -But there is another expression which we not unfrequently hear from -persons from whom we might expect more intelligence, namely, "Cutting -off the members of the body of Christ."[22] This, too, blessed be God, -is impossible. Not a single member of the body of Christ can ever be -severed from the Head, or ever disturbed from the place into which he -has been incorporated by the Holy Ghost, in pursuance of the eternal -purpose of God, and in virtue of the accomplished atonement of our -Lord Jesus Christ. The divine Three in One are pledged for the eternal -security of the very feeblest member of the body, and for the -maintenance of the indissoluble unity of the whole. - - [22] The expression, "Cutting off the members of Christ's body" is - generally applied in cases of discipline; but it is quite a - misapplication. The discipline of the assembly can never touch the - unity of the body. A member of the body may so fail in morals or err - in doctrine as to call for the action of the assembly in putting him - away from the table, but that has nothing to do with his place in the - body. The two things are perfectly distinct. - -In a word, then, it is as true to-day as it was when the inspired -apostle penned the fourth chapter of his epistle to the Ephesians, -that "there is one body," of which Christ is Head, of which the Holy -Ghost is the formative power, and of which all true believers are -members. This body has been on earth since the day of Pentecost, is on -earth now, and shall continue on earth until that moment, so rapidly -approaching, when Christ shall come and take it to His Father's house. -It is the same body, with a continual succession of members, just as -we speak of a certain regiment of her majesty's army having been at -Waterloo, and now quartered at Aldershot, though not a man in the -regiment of to-day appeared at the memorable battle of 1815. - -Does the reader feel any difficulty as to all this? It may be that he -finds it hard, in the present broken and scattered condition of the -members, to believe and confess the unbroken unity of the whole. He -may feel disposed, perhaps, to limit the application of Ephesians iv. -4 to the day in which the apostle penned the words, when Christians -were manifestly one, and when there was no such thing thought of as -being a member of this church or a member of that church, because all -believers were members of _the_ one Church.[23] - - [23] The unity of the Church may be compared to a chain thrown across - a river; we see it at each side, but it dips in the middle. But though - it dips, it is not broken; though we do not _see_ the union in the - middle, we _believe_ it is there all the same. The Church was seen in - its unity on the day of Pentecost, and it will be seen in its unity in - the glory; and although we do not see it now, we nevertheless believe - it most surely. - - And be it remembered that the unity of the body is a great practical, - formative truth; and one very weighty practical deduction from it is - that the state and walk of each member affect the whole body. "If one - member suffer, all the members suffer with it." A member of what? Some - local assembly? Nay; but a member of the body. We must not make the - body of Christ a matter of geography. - - But, we may be asked, are we affected by what we do not see or know? - Assuredly. Are we to limit the grand truth of the unity of the body, - with all its practical consequences, to the measure of our personal - knowledge and experience? Far be the thought. It is the presence of - the Holy Ghost that unites the members of the body to the Head and to - one another; and hence it is that the walk and ways of each affect - all. Even in Israel's case, where it was not a corporate but a - national unity, when Achan sinned, it was said, "Israel hath sinned;" - and the whole congregation suffered a humiliating defeat on account of - a sin of which they were ignorant. - - It is perfectly marvelous how little the Lord's people seem to - understand the glorious truth of the unity of the body, and the - practical consequences flowing from it. - -In reply, we must protest against the very idea of limiting the Word -of God. What possible right have we to single out one clause from -Ephesians iv. 4-6, and say it only applied to the days of the -apostles? If one clause is to be so limited, why not all? Are there -not still "one Spirit, one Lord, one faith, one baptism, one God and -Father of all"? Will any question this? Surely not. Well, then, it -follows that there is as surely one body as there is one Spirit, one -Lord, one God. All are intimately bound up together, and you cannot -touch one without touching all. We have no more right to deny the -existence of the one body than we have to deny the existence of God, -inasmuch as the self-same passage that declares to us the one declares -to us the other also. - -But some will doubtless inquire, Where is this one body to be seen? Is -it not an absurdity to speak of such a thing, in the face of the -almost numberless denominations of christendom? Our answer is this: We -are not going to surrender the truth of God because man has so -signally failed to carry it out. Did not Israel utterly fail to -maintain, confess, and carry out the truth of the unity of the -Godhead? and was that glorious truth, in the smallest degree, touched -by their failure? Was it not as true that there was one God, though -there were as many idolatrous altars as streets in Jerusalem, and -every housetop sent up a cloud of incense to the queen of heaven, as -when Moses sounded forth, in the ears of the whole congregation, those -sublime words, "Hear, O Israel, the Lord our God is one Lord"? Blessed -be God, His truth does not depend upon the faithless, foolish ways of -men. It stands in its own divine integrity; it shines in its own -heavenly, undimmed lustre, spite of the grossest human failure. Were -it not so, what should we do? whither should we turn? or what would -become of us? In fact, it comes to this: if we were only to believe -the measure of truth which we see practically carried out in the ways -of men, we might give up in despair, and be of all men most -miserable. - -But how is the truth of the one body to be practically carried out? By -refusing to own any other principle of Christian fellowship--any other -ground of meeting. All true believers should meet on the simple ground -of membership of the body of Christ, and on no other. They should -assemble, on the first day of the week, around the Lord's table, and -break bread, as members of the one body, as we read in 1 Corinthians -x, "For we, being many, are one loaf, one body; for we are all -partakers of that one loaf." This is as true and as practical to-day -as it was when the apostle addressed the assembly at Corinth. True, -there were divisions at Corinth as there are divisions in christendom; -but that did not in any wise touch the truth of God. The apostle -rebuked the divisions--pronounced them carnal. He had no sympathy with -the poor, low idea which one sometimes hears advocated, that divisions -are good things, as superinducing emulation. He believed they were -very bad things--the fruit of the flesh, the work of Satan. - -Neither, we feel persuaded, would the apostle have accepted the -popular illustration that divisions in the Church are like so many -regiments, with different facings, all fighting under the same -commander-in-chief. It would not hold good for a moment; indeed, it -has no application whatever, but rather gives a flat contradiction to -that distinct and emphatic statement, "There is one body." - -Reader, this is a most glorious truth. Let us ponder it deeply. Let us -look at christendom in the light of it. Let us judge our own position -and ways by it. Are we acting on it? Do we give expression to it, at -the Lord's table, every Lord's day? Be assured it is our sacred duty -and high privilege so to do. Say not there are difficulties of all -sorts, many stumbling-blocks in the way, much to dishearten us in the -conduct of those who profess to meet on this very ground of which we -speak. - -All this is, alas! but too true. We must be quite prepared for it. The -devil will leave no stone unturned to cast dust in our eyes, so that -we may not see God's blessed way for His people. But we must not give -heed to his suggestions or be snared by his devices. There always have -been, and there always will be difficulties in the way of carrying out -the precious truth of God; and perhaps one of the greatest -difficulties is found in the inconsistent conduct of those who profess -to act upon it. - -But then we must ever distinguish between the truth and those who -profess it--between the ground and the conduct of those who occupy it. -Of course, they ought to harmonize, but they do not; and hence we are -imperatively called to judge the conduct by the ground, not the ground -by the conduct. If we saw a man farming on a principle which we knew -to be thoroughly sound, but he was a bad farmer, what should we do? Of -course, we should reject his mode of working, but hold the principle -all the same. - -Not otherwise is it in reference to the truth now before us. There -were heresies at Corinth, schisms, errors, evils of all sorts. What -then? Was the truth of God to be surrendered as a myth, as something -wholly impracticable? was it all to be given up? Were the Corinthians -to meet on some other principle? were they to organize themselves on -some new ground? were they to gather around some fresh centre? No, -thank God! His truth was not to be surrendered for a moment, although -Corinth was split up into ten thousand sects, and its horizon darkened -by ten thousand heresies. The body of Christ is one; and the apostle -simply displays in their view the banner with this blessed -inscription: "Ye are the body of Christ, and members in particular." - -Now, these words were addressed, not merely "unto the church at -Corinth," but also "to all that in every place call upon the name of -Jesus Christ our Lord, both theirs and ours." Hence, the truth of the -one body is abiding and universal. Every true Christian is bound to -recognize it and to act on it, and every assembly of Christians, -wherever convened, should be the local expression of this grand and -all-important truth. - -Some might perhaps feel disposed to ask how it could be said to any -one assembly, "Ye are the body of Christ." Were there not saints at -Ephesus, Colosse, and Philippi? No doubt; and had the apostle been -addressing them on the same subject, he could have said to them -likewise, "Ye are the body of Christ," inasmuch as they were the -local expression of the body; and not only so, but, in addressing -them, he had before his mind all saints, to the end of the Church's -earthly career. - -But we must bear in mind that the apostle could not possibly address -such words to any human organization, ancient or modern. No; nor if -all such organizations, call them what you please, were amalgamated -into one, could he speak of it as "the body of Christ." That body, let -it be distinctly understood, consists of all true believers on the -face of the earth. That they are not gathered on that only divine -ground, is their serious loss and their Lord's dishonor. The precious -truth holds good all the same--"There is one body," and this is the -divine standard by which to measure every ecclesiastical association -and every religious system under the sun. - -We deem it needful to go somewhat fully into the divine side of the -question of the Church, in order to guard the truth of God from the -results of misapprehension, and also that the reader may clearly -understand that in speaking of the utter failure and ruin of the -Church, we are looking at the human side of the subject. To this -latter we must return for a moment. - -It is impossible to read the New Testament with a calm and -unprejudiced mind and not see that the Church as a responsible witness -for Christ on the earth has most signally and shamefully failed. To -quote all the passages in proof of this statement would literally -fill a small volume; but let us glance at the second and third -chapters of the book of Revelation, where the Church is seen under -judgment. We have, in these solemn chapters, what we may call a divine -Church-history. Seven assemblies are taken up, as illustrative of the -various phases of the Church's history, from the day in which it was -set up, in responsibility, on the earth, until it shall be spued out -of the Lord's mouth, as something utterly intolerable. If we do not -see that these two chapters are prophetic, as well as historic, we -shall deprive ourselves of a vast field of most valuable instruction. -For ourselves, we can only assure the reader that no human language -could adequately set forth what we have gathered from Revelation ii. -and iii., in their prophetic aspect. - -However, we are only referring to them now as the last of a series of -Scripture proofs of our present thesis. Take the address to Ephesus, -the self-same church to which the apostle Paul wrote his marvelous -epistle, opening up so blessedly the heavenly side of things, God's -eternal purpose respecting the Church--the position and portion of the -Church, as accepted in Christ and blessed with all spiritual blessings -in the heavenlies in Him. No failure here; no thought of such a thing; -no possibility of it. All is in God's hands here. The counsel is His; -the work His. It is His grace, His glory, His mighty power, His good -pleasure; and all founded upon the blood of Christ. There is no -question of responsibility here. The Church was "dead in trespasses -and sins;" but Christ died for her; He placed Himself judicially where -she was morally; and God, in His sovereign grace, entered the scene -and raised up Christ from the dead, and the Church in Him. Glorious -fact! Here all is sure and settled. It is the Church in the heavenlies -_in_ Christ, not the Church on earth _for_ Christ,--it is _the body_ -"_accepted_," not _the candlestick judged_. If we do not see both -sides of this great question, we have much to learn. - -But there is the earthly side as well as the heavenly--the human as -well as the divine--the candlestick as well as the body. Hence it is -that in the judicial address in Revelation ii. we read such solemn -words as these: "_I have against thee_, that thou hast left thy first -love." - -How very distinct! Nothing like this in Ephesians; nothing against the -body, nothing against the bride; but there is something against the -candlestick. The light had even already become dim. Hardly had it been -lighted ere the snuffers were needed. - -Thus, at the very outset, symptoms of decline showed themselves, -unmistakably, to the penetrating eye of Him who walked amongst the -seven golden candlesticks; and when we reach the close, and -contemplate the last phase of the Church's condition--the last stage -of its earthly history, as illustrated by the assembly at -Laodicea--there is not a single redeeming feature. The case is almost -hopeless. The Lord is outside the door.--"Behold, I stand at the -door, and knock." It is not here as at Ephesus, "I have somewhat -against thee." The whole condition is bad. The whole professing body -is about to be given up.--"I will spue thee out of My mouth." He still -lingers, blessed be His name, for He is ever slow to leave the place -of mercy, or enter the place of judgment. It reminds us of the -departure of the glory, in the opening of Ezekiel. It moved with a -slow and measured pace, loth to leave the house, the people, and the -land. "Then the glory of the Lord went up from the cherub, and stood -over the threshold of the house; and the house was filled with the -cloud, and the court was full of the brightness of the Lord's glory." -"Then the glory of the Lord departed from off the threshold of the -house, and stood over the cherubim." And finally, "the glory of the -Lord went up from the midst of the city, and stood upon the mountain -which is on the east side of the city." (Ezek. x. 4, 18; xi. 23.) - -This is deeply affecting. How striking the contrast between this slow -departure of the glory and its speedy entrance, in the day of -Solomon's dedication of the house in 2 Chronicles vii. 1. Jehovah was -quick to enter His abode in the midst of His people; slow to leave it. -He was, to speak after the manner of men, forced away by the sins and -hopeless impenitence of His infatuated people. - -So also with the Church. We see in the second of Acts His rapid -entrance into His spiritual house. He came like a rushing mighty wind -to fill the house with His glory. But in the third of Revelation, see -His attitude: He is outside. Yes; but He is knocking. He lingers, not -indeed with any hope of corporate restoration, but if haply "_any man_ -would hear His voice and open the door." The fact of His being outside -shows what the church is. The fact of His knocking shows what He is. - -Christian reader, see that you thoroughly understand this whole -subject: it is of the very last importance that you should. We are -surrounded on all sides with false notions as to the present condition -and future destiny of the professing church. We must fling these all -behind our backs, with holy decision, and listen, with circumcised ear -and reverent mind, to the teaching of holy Scripture. That teaching is -as clear as noonday. The professing church is a hopeless ruin, and -judgment is at the door. Read the epistle of Jude; read 2 Peter ii. -and iii.; read 2 Timothy. Just lay aside this volume and look closely -into those solemn scriptures, and we feel persuaded you will rise from -the study with the deep and thorough conviction that there is nothing -whatever before christendom but the unmitigated wrath of Almighty God. -Its doom is set forth in that brief but solemn sentence in Romans xi., -"Thou also shalt be cut off." - -Yes; such is the language of Scripture.--"Cut off"--"spued out." The -professing church has utterly failed as Christ's witness on the earth. -As with Israel, so with the Church, the very truth which she was -responsible to maintain and confess, she had faithlessly surrendered. -Hardly had the canon of New-Testament scripture closed, hardly had the -first set of laborers left the field, ere gross darkness set in, and -settled down upon the whole professing body. Turn where you will, -range through the ponderous tomes of "the fathers," as they are -called, and you will not find a trace of those grand characteristic -truths of our glorious Christianity. All, all was shamefully -abandoned. As Israel in Canaan abandoned Jehovah for Baal and -Ashtaroth, so the Church abandoned the pure and precious truth of God -for puerile fables and deadly errors. The rapid departure is perfectly -astounding; but it was just as the apostle Paul forewarned the elders -of Ephesus.--"Take heed therefore unto yourselves, and to all the -flock, over the which the Holy Ghost hath made you overseers, to feed -the Church of God, which He hath purchased with His own blood. For I -know this, that after my departing shall grievous wolves enter in -among you, not sparing the flock. Also from among your own selves -shall men arise, speaking perverse things, to draw away disciples -after them." (Acts xx.) - -How truly deplorable! The holy apostles of our Lord and Saviour Jesus -Christ almost immediately succeeded by "grievous wolves" and teachers -of perverse things; the whole Church plunged into thick darkness; the -lamp of divine revelation almost hidden from view; ecclesiastical -corruption in every form; priestly domination with all its terrible -accompaniments. In short, the history of the Church--the history of -christendom is the most appalling record ever penned. - -True it is, thanks be to God, He left not Himself without a witness. -Here and there, from time to time, just as in Israel of old, He raised -up one and another to speak for Him. Even amid the deepest gloom of -the middle ages, an occasional star appears upon the horizon. The -Waldenses and others were enabled, by the grace of God, to hold fast -His Word and to confess the name of Jesus in the face of Rome's dark -and terrible tyranny, and diabolical cruelty. - -Then came that gracious season, in the sixteenth century, when God -raised up Luther and his beloved and honored fellow-laborers to preach -the great truth of justification by faith, and to give the precious -volume of God to the people, in their own tongue wherein they were -born. It is not within the compass of human language to set forth the -blessing of that memorable time. Thousands heard the glad tidings of -salvation--heard, believed, and were saved. Thousands, who had long -groaned beneath the intolerable weight of Romish superstition, hailed, -with profound thankfulness, the heavenly message. Thousands flocked, -with intense delight, to draw water from those wells of inspiration -which had been stopped for ages by papal ignorance and intolerance. -The blessed lamp of divine revelation, so long hidden by the enemy's -hand, was permitted to cast its rays athwart the gloom, and thousands -rejoiced in its heavenly light. - -But while we heartily bless God for all the glorious results of what -is commonly called the reformation, in the sixteenth century, we -should make a very grave mistake indeed were we to imagine that it was -any thing approaching to a restoration of the Church to its original -condition. Far--very far from it. Luther and his companions, if we are -to judge from their writings--precious writings, many of them--never -grasped the divine idea of the Church as the body of Christ. They did -not understand the unity of the body; the presence of the Holy Ghost -in the assembly, as well as His indwelling in the individual believer; -they never reached the grand truth of ministry in the Church, "its -nature, source, power, and responsibility;" they never got beyond the -idea of human authority as the basis of ministry; they were silent as -to the specific hope of the Church, namely, the coming of Christ for -His people--the bright and morning Star; they failed to seize the -proper scope of prophecy, and proved themselves incompetent rightly to -divide the word of truth. - -Let us not be misunderstood. We love the memory of the reformers. -Their names are familiar household words amongst us. They were dear, -devoted, earnest, blessed servants of Christ. Would that we had their -like amongst us in this day of revived popery and rampant infidelity. -We would yield to none in our love and esteem for Luther, Melanchthon, -Farel, Latimer, and Knox. They were truly bright and shining lights in -their day; and thousands--yea, millions will thank God throughout -eternity that they ever lived and preached and wrote. And not only -so, but, looked at in their private life and public ministry, they put -to shame many of those who have been favored with a range of truth for -which we look in vain in the voluminous writings of the reformers. - -But, admitting all this, as we most freely and gratefully do, we are -nevertheless convinced that those beloved and honored servants of -Christ failed to seize, and therefore failed to preach and teach, many -of the special and characteristic truths of Christianity; at least, we -have failed to find these truths in their writings. They preached the -precious truth of justification by faith; they gave the holy -Scriptures to the people; they trampled under foot much of the rubbish -of Romish superstition. - -All this they did, by the grace of God, and for all this we bow our -heads in deep thankfulness and praise to the Father of mercies. But -Protestantism is not Christianity; nor are the so-called churches of -the reformation, whether national or dissenting, the Church of God. -Far from it. We look back over the course of eighteen centuries, and -spite of the occasional revivals, spite of the brilliant lights which -at various times have shone upon the Church's horizon--lights which -appeared all the brighter in contrast with the deep gloom that -surrounded them--spite of the many gracious visitations of God's -Spirit, both in Europe and America, during the past and present -century--spite of all these things, for which we most heartily bless -God, we return with decision to the statement already advanced, that -the professing church is a hopeless wreck; that christendom is rapidly -hastening down the inclined plane, to the blackness of darkness -forever; that those highly favored lands, where much evangelical truth -has been preached, where Bibles have been circulated in millions, and -gospel tracts in billions, shall yet be covered with thick -darkness--given over to strong delusion to believe a lie. - -And then?--ah, what then? _A converted world?_ Nay, but a _judged -church_. The true saints of God, scattered throughout christendom--all -the true members of the body of Christ, will be caught up to meet -their coming Lord--the dead saints raised, the living changed, in a -moment, and all taken up together to be forever with the Lord. Then -the mystery will rise to a head in the person of the man of sin--the -lawless one, the Antichrist. The Lord Jesus shall come, and all His -saints with Him, to execute judgment on the beast, or revived Roman -empire, and the false prophet, or Antichrist--the former in the west, -the latter in the east. - -This will be a summary act of direct warrior judgment, without any -judicial process whatever, inasmuch as both the beast and false -prophet shall be found in open rebellion and blasphemous opposition to -God and the Lamb. Then comes the sessional judgment of the living -nations, as recorded in Matthew xxv. 31-46. - -Thus, all evil having been put down, Christ shall reign, in -righteousness and peace, for a thousand years. A bright and blessed -time! the true Sabbath for Israel and the whole earth--a period marked -by the grand facts, Satan bound and Christ reigning. Glorious facts! -The very reference to them causes the heart to overflow in praise and -thanksgiving. What will the reality be? - -But Satan shall be loosed from his thousand years' captivity, and -allowed to make one more effort against God and His Christ.--"And when -the thousand years are expired, Satan shall be loosed out of his -prison, and shall go out to deceive the nations which are in the four -quarters of the earth, Gog and Magog, to gather them together to -battle, the number of whom is as the sand of the sea.[24] And they -went up on the breadth of the earth, and compassed the camp of the -saints about, and the beloved city; and fire came down from God out of -heaven, and devoured them. And the devil that deceived them was cast -into the lake of fire and brimstone, where the beast and the false -prophet are, and shall be tormented day and night forever and ever." -(Rev. xx. 7-10.) - - [24] The reader must distinguish between the Gog and Magog of - Revelation xx. and those of Ezekiel xxxviii. and xxxix. The former are - post-millennial; the latter, pre-millennial. - -This will be Satan's last effort, issuing in his eternal perdition. -Then we have the judgment of the dead, "small and great"--the -sessional judgment of all those who shall have died in their sins, -from the days of Cain down to the last apostate from millennial glory. -Tremendous scene! No heart can conceive, no tongue--no pen set forth, -its awful solemnity. - -Finally, we have unfolded to the vision of our souls the everlasting -state--the new heaven and the new earth wherein righteousness shall -dwell, throughout the golden ages of eternity. - -Such is the order of events as set forth, with all possible clearness, -on the page of inspiration. We have given a brief summary of them in -connection with the line of truth on which we have been dwelling--a -line, as we are fully aware, by no means popular; but we dare not -withhold it on that account. Our business is to declare the whole -counsel of God, not to seek popularity. We do not expect the truth of -God to be popular in christendom; so far from this, we have been -seeking to prove that just as Israel abandoned the truth which they -were responsible to maintain, so the professing church has let slip -all those great truths which characterize the Christianity of the New -Testament. And we may assure the reader that our one object in -pursuing this line of argument is to arouse the hearts of all true -Christians to a sense of the value of those truths, and of their -responsibility, not only to receive them, but to seek a fuller -realization and a bolder confession of them. We long to see a band of -men raised up, in these closing hours of the Church's earthly history, -who shall go forth, in true spiritual power, and proclaim, with -unction and energy, the long-forgotten truths of the gospel of God. -May God, in His great mercy to His people, raise up such and send -them forth. May the Lord Jesus knock louder and louder at the door, so -that many may hear and open to Him, according to the desire of His -loving heart, and taste the blessedness of deep personal communion -with Himself, while waiting for His coming. - -Blessed be God, there is no limit whatever to the blessing of the -individual soul who hears Christ's voice and opens the door; and what -is true of one is true of hundreds or thousands. Only let us be real -and simple and true, feeling and owning our utter feebleness and -nothingness, laying aside all assumption and empty pretension, not -seeking to be any thing or to set up any thing, but holding fast -Christ's word and not denying His name, finding our happy place at His -feet, our satisfying portion in Himself, and our real delight in -serving Him in any little way. Thus we shall get on harmoniously, -lovingly, and happily together, finding our common centre in Christ, -and our common object in seeking to further His cause and promote His -glory. O that it were thus with all the Lord's beloved people in this -our day! we should then have a very different tale to tell, and -present a very different aspect to the world around. May the Lord -revive His work. - -It may perhaps seem to the reader that we have wandered a long way -from the sixth chapter of Deuteronomy; but we must remind him, once -for all, that it is not merely what each chapter _contains_ that -demands our attention, but also what it _suggests_. And further, we -may add that, in sitting down to write, from time to time, it is our -one desire to be led by God's Spirit into the very line of truth which -may be suited to the need of all our readers. If only the beloved -flock of Christ be fed, instructed, and comforted, we care not whether -it be by well-connected notes or broken fragments. - - * * * * * - -We shall now proceed with our chapter. - -Moses having laid down the grand foundation-truth contained in the -fourth verse--"Hear, O Israel; the Lord our God is one Lord," proceeds -to press upon the congregation their sacred duty in respect to this -blessed One. It was not merely that there was _a_ God, but He was -_their_ God. He had deigned to link Himself with them, in -covenant-relationship. He had redeemed them, borne them on eagles' -wings, and brought them unto Himself, in order that they might be to -Him a people, and that He might be their God. - -Blessed fact! Blessed relationship! But Israel had to be reminded of -the conduct suited to such a relationship-conduct which could only -flow from a loving heart. "Thou shalt love the Lord _thy_ God with -_all_ thy _heart_, and with _all_ thy soul, and with _all_ thy might." -Here lies the secret of all true practical religion. Without this, all -is valueless to God. "My son, give me thine heart." Where the heart is -given, all will be right. The heart may be compared to the regulator -of a watch, which acts on the hair-spring, and the hair-spring acts on -the main-spring, and the main-spring acts on the hands, as they move -around the dial. If your watch goes wrong, it will not do merely to -alter the hands, you must touch the regulator. God looks for real -heart-work, blessed be His name! His word to us is, "My little -children, let us not love in word, neither in tongue; but in deed and -in truth." - -How we ought to bless Him for such touching words! they do so reveal -His own loving heart to us. Assuredly, He loved us in deed and in -truth, and He cannot be satisfied with any thing else, whether in our -ways with Him or our ways one with another: all must flow straight -from the heart. - -"And these words which I command thee this day, shall be _in thine -heart_"--at the very source of all the issues of life. This is -peculiarly precious. Whatever is in the heart comes out through the -lips and in the life. How important, then, to have the heart full of -the Word of God--so full, that we shall have no room for the vanities -and follies of this present evil world. Thus shall our conversation be -always with grace, seasoned with salt. "Out of the abundance of the -heart the mouth speaketh." Hence we can judge of what is in the heart -by what cometh out of the mouth. The tongue is the organ of the -heart--the organ of the man. "A good man out of the good treasure of -the heart bringeth forth good things; and an evil man out of the evil -treasure bringeth forth evil things." When the heart is really -governed by the Word of God, the whole character reveals the blessed -result. It must be so, inasmuch as the heart is the main-spring of -our entire moral condition; it lies at the centre of all those moral -influences which govern our personal history and shape our practical -career. - -In every part of the divine volume, we see how much importance God -attaches to the attitude and state of the heart, with respect to Him -or to His Word, which is one and the same thing. When the heart is -true to Him, all is sure to come right; but on the other hand, we -shall find that where the heart grows cold and careless as to God and -His truth, there will, sooner or later, be open departure from the -path of truth and righteousness. There is, therefore, much force and -value in the exhortation addressed by Barnabas to the converts at -Antioch--"He exhorted them all, that with _purpose of heart_ they -would cleave unto the Lord." - -How needful then, now, always! This "purpose of heart" is most -precious to God. It is what we may venture to call the grand moral -regulator. It imparts a lovely earnestness to the Christian character -which is greatly to be coveted by all of us. It is a divine antidote -against coldness, deadness, and formality, all of which are so hateful -to God. The outward life may be very correct, and the creed may be -very orthodox; but if the earnest purpose of heart be lacking--the -affectionate cleaving of the whole moral being to God and His Christ, -all is utterly worthless. - -It is through the heart that the Holy Ghost instructs us. Hence, the -apostle prayed for the saints at Ephesus, that "the eyes of their -_heart_ [+kardias+, not +dianoias+] might be enlightened;" and again, -"That Christ may dwell in your _heart_ by faith." - -Thus we see how all Scripture is in perfect harmony with the -exhortation recorded in our chapter, "And these words which I command -thee this day, shall be in thine heart." How near this would have kept -them to their covenant-God! How safe, too, from all evil, and -specially from the abominable evil of idolatry--their national sin, -their terrible besetment! If Jehovah's precious words had only found -their right place in the heart, there would have been little fear of -Baal, Chemosh, or Ashtaroth. In a word, all the idols of the heathen -would have found their right place, and been estimated at their true -value, if only the word of Jehovah had been allowed to dwell in -Israel's heart. - -And be it specially noted here how beautifully characteristic all this -is of the book of Deuteronomy. It is not so much a question of keeping -up a certain order of religious observances, the offering of -sacrifices, or attention to rites and ceremonies. All these things, no -doubt, had their place, but they are by no means the prominent or -paramount thing in Deuteronomy. No; THE WORD is the all-important -matter here. It is _Jehovah's word_ in _Israel's heart_. - -The reader must seize this fact if he really desires to possess the -key to the lovely book of Deuteronomy. It is not a book of ceremonial; -it is a book of moral and affectionate obedience. It teaches, in -almost every section, that invaluable lesson, that the heart that -loves, prizes, and honors the Word of God is ready for every act of -obedience, whether it be the offering of a sacrifice or the observance -of a day. It might so happen that an Israelite would find himself in a -place and under circumstances in which a rigid adherence to rites and -ceremonies would be impossible; but he never could be in a place or in -circumstances in which he could not love, reverence, and obey the Word -of God. Let him go where he would--let him be carried, as a captive -exile, to the ends of the earth, nothing could rob him of the high -privilege of uttering and acting on those blessed words, "Thy Word -have I hid in mine heart, that I might not sin against Thee." - -Precious words! They contain, in their brief compass, the great -principle of the book of Deuteronomy, and, we may add, the great -principle of the divine life, at all times and in all places. It can -never lose its moral force and value: it always holds good. It was -true in the days of the patriarchs, true for Israel in the land, true -for Israel scattered to the ends of the earth, true for the Church as -a whole, true for each individual believer amid the Church's hopeless -ruins. In a word, obedience is always the creature's holy duty and -exalted privilege--simple, unhesitating, unqualified obedience to the -Word of the Lord. This is an unspeakable mercy for which we may well -praise our God, day and night. He has given us His Word, blessed be -His name, and He exhorts us to let that Word dwell in us -richly--dwell in our hearts, and assert its holy sway over our entire -course and character. - -"And these words, which I command thee this day, shall be in thine -heart: and thou shalt teach them diligently unto thy children, and -shalt talk of them when thou sittest in thine house, and when thou -walkest by the way, and when thou liest down, and when thou risest up. -And thou shalt bind them for a sign upon thine hand, and they shall be -as frontlets between thine eyes. And thou shalt write them upon the -posts of thy house, and on thy gates." - -All this is perfectly beautiful. The Word of God hidden in the heart; -flowing out in loving instruction to the children, and in holy -conversation in the bosom of the family; shining out in all the -activities of daily life, so that all who came inside the gates or -entered the house might see that the Word of God was the standard for -each, for all, and in every thing. - -Thus it was to be with Israel of old, and surely thus it ought to be -with Christians now. But is it so? Are our children thus taught? Is it -our constant aim to present the Word of God, in all its heavenly -attractiveness, to their young hearts? Do they see it shining out in -our daily life? do they see its influence upon our habits, our temper, -our family intercourse, our business transactions? This is what we -understand by binding the Word as a sign upon the hands, having it as -a frontlet between the eyes, writing it upon the door-posts and upon -the gates. - -Reader, is it thus with us? It is of little use attempting to teach -our children the Word of God if our lives are not governed by that -Word. We do not believe in making the blessed Word of God a mere -school-book for our children; to do so is to turn a delightful -privilege into a wearisome drudgery. Our children should see that we -live in the very atmosphere of Scripture; that it forms the material -of our conversation when we sit in the bosom of the family, in our -moments of relaxation. - -Alas! how little is this the case! Have we not to be deeply humbled in -the presence of God when we reflect upon the general character and -tone of our conversation at table, and in the family circle? How -little there is of Deuteronomy vi. 7! How much of "foolish talking and -jesting, which are not convenient"! How much evil-speaking of our -brethren, our neighbors, our fellow-laborers! How much idle gossip! -How much worthless small talk! - -And from what does all this proceed? Simply from the state of the -heart. The Word of God, the commandments and sayings of our Lord and -Saviour Jesus Christ, are not dwelling in our hearts; and hence they -are not welling up and flowing out in living streams of grace and -edification. - -Will any one say that Christians do not need to consider these things? -If so, let him ponder the following wholesome words: "Let no corrupt -communication proceed out of your mouth, but that which is good to the -use of edifying, that it may minister grace unto the hearers." And -again, "Be filled with the Spirit; speaking to yourselves in psalms -and hymns and spiritual songs, singing and making melody in your heart -to the Lord; giving thanks always for all things unto God and the -Father in the name of our Lord Jesus Christ." (Eph. iv. 29; v. 18-20.) - -These words were addressed to the saints at Ephesus; and, most -assuredly, we should apply our hearts diligently to them. We are -little aware, perhaps, of how deeply and constantly we fail in -maintaining the habit of spiritual conversation. It is specially in -the bosom of the family, and in our ordinary intercourse, that this -failure is most manifest. Hence our need of those words of exhortation -which we have just penned. It is evident the Holy Spirit foresaw the -need, and graciously anticipated it. Hear what He says "to the saints -and faithful brethren in Christ at Colosse,"--"Let the peace of Christ -rule in your hearts, to the which also ye are called in one body; and -be ye thankful. Let the word of Christ dwell in you richly in all -wisdom; teaching and admonishing one another in psalms and hymns and -spiritual songs, singing with grace in your hearts to the Lord." (Col. -iii.) - -Lovely picture of ordinary Christian life! It is but a fuller and -higher development of what we have in our chapter, where the Israelite -is seen in the midst of his family, with the Word of God flowing forth -from his heart in loving instruction to his children--seen in his -daily life, in all his intercourse at home and abroad, under the -hallowed influence of Jehovah's words. - -Beloved Christian reader, do we not long to see more of all this in -our midst? Is it not, at times, very sorrowful and very humbling to -mark the style of conversation that obtains in the midst of our family -circles? Should we not sometimes blush if we could see our -conversation reproduced in print? What is the remedy? Here it is--a -heart filled with the peace of Christ, the word of Christ, Christ -Himself: nothing else will do. We must begin with the heart, and where -that is thoroughly preoccupied with heavenly things, we shall make -very short work with all attempts at evil-speaking, foolish talking, -and jesting. - -"And it shall be, when the Lord thy God shall have brought thee into -the land which He sware unto thy fathers, to Abraham, to Isaac, and to -Jacob, to give thee great and goodly cities which thou buildedst not, -and houses full of all good things which thou filledst not, and wells -digged which thou diggedst not, and vineyards and olive-trees which -thou plantedst not; when thou shalt have eaten and be full; then -beware lest thou forget the Lord, which brought thee forth out of the -land of Egypt, from the house of bondage." (Ver. 10-12.) - -Amid all the blessings, the mercies, and the privileges of the land of -Canaan, they were to remember that gracious and faithful One who had -redeemed them out of the land of bondage. They were to remember, too, -that all these things were His free gift. The land, with all that it -contained, was bestowed upon them in virtue of His promises to -Abraham, Isaac, and Jacob. Cities built and houses furnished, flowing -wells, fruitful vineyards and olive-yards, all ready to their hand, -the free gift of sovereign grace and covenant mercy. All they had to -do was to take possession, in simple faith, and to keep ever in the -remembrance of the thoughts of their hearts the bounteous Giver of it -all. They were to think of Him, and find in His redeeming love the -true motive-spring of a life of loving obedience. Wherever they turned -their eyes, they beheld the tokens of His great goodness--the rich -fruit of His marvelous love. Every city, every house, every well, -every vine, olive and fig-tree, spoke to their hearts of Jehovah's -abounding grace, and furnished a substantial proof of His infallible -faithfulness to His promise. - -"Thou shalt fear the Lord thy God, and serve Him, and shalt swear by -His name. Ye shall not go after other gods, of the gods of the people -which are round about you; (for the Lord thy God is a jealous God -among you) lest the anger of the Lord thy God be kindled against thee, -and destroy thee from off the face of the earth." - -There are two great motives set before the congregation, in our -chapter, namely, "love," in verse 5, and "fear," in verse 13. These -are found all through Scripture; and their importance in guiding the -life and forming the character cannot possibly be too highly -estimated. "The fear of the Lord is the beginning of wisdom." We are -exhorted to be "in the fear of the Lord all the day." It is a grand -moral safeguard against all evil. "Unto man He said, 'Behold, the fear -of the Lord, that is wisdom; and to depart from evil is -understanding.'" - -The blessed Book abounds in passages setting forth, in every possible -form, the immense importance of the fear of God. "How," says Joseph, -"can I do this great wickedness, and sin against God?" The man who -walks habitually in the fear of God is preserved from every form of -moral pravity. The abiding realization of the divine presence must -prove an effectual shelter from every temptation. How often do we find -the presence of some very holy and spiritual person a wholesome check -upon levity and folly; and if such be the moral influence of a -fellow-mortal, how much more powerful would be the realized presence -of God! - -Christian reader, let us give our serious attention to this weighty -matter. Let us seek to live in the consciousness that we are in the -immediate presence of God. Thus shall we be preserved from a thousand -forms of evil, to which we are exposed from day to day, and to which, -alas! we are predisposed. The remembrance that the eye of God rests -upon us would exert a far more powerful influence upon our life and -conversation than the presence of all the saints upon earth and all -the angels in heaven. We could not speak falsely, we could not utter -with our lips what we do not feel in the heart, we could not talk -folly, we could not speak evil of our brother or our neighbor, we -could not speak unkindly of any one, if only we felt ourselves in the -presence of God. In a word, the holy fear of the Lord, of which -Scripture speaks so much, would act as a most blessed restraint upon -evil thoughts, evil words, evil ways, evil in every shape and form. - -Moreover, it would tend to make us very real and genuine in all our -sayings and doings. There is a sad amount of sham and nonsense about -us. We frequently say a great deal more than we feel. We are not -honest; we do not speak, every man, truth with our neighbor; we give -expressions to sentiments which are not the genuine utterance of the -heart; we act the hypocrite one with another. - -All these things afford melancholy proof of how little we live, move, -and have our being in the presence of God. If we could only bear in -mind that God hears us and sees us--hears our every word and sees our -every thought, our every way, how differently we should carry -ourselves! What holy watchfulness we should maintain over our -thoughts, our tempers, and our tongues! What purity of heart and mind! -What truth and uprightness in all our intercourse with our fellows! -What reality and simplicity in our deportment! What happy freedom from -all affectation, assumption, and pretension! What deliverance from -every form of self-occupation! O, to live ever in the deep sense of -the divine presence! to walk in the fear of the Lord all the day long! - -And then to prove the "vast constraining influence" of His love! To be -led out in all the holy activities which that love would ever -suggest! To find our delight in doing good! To taste the spiritual -luxury of making hearts glad! To be continually meditating plans of -usefulness! To live close by the fountain of divine love, so that we -must be streams of refreshing in the midst of this thirsty scene--rays -of light amid the moral gloom around us! "The love of Christ," says -the blessed apostle, "constraineth us; because we thus judge, that if -one died for all, then were all dead; and that He died for all, that -they which live should not henceforth live unto themselves, but unto -Him which died for them, and rose again." - -How morally lovely is all this! "Would that it were more fully -realized and faithfully exhibited amongst us! May the fear and love of -God be continually in our hearts, in all their blessed power and -formative influence, that thus our daily life may shine to His praise -and the real profit, comfort, and blessing of all who come in contact -with us, whether in private or in public. God, in His infinite mercy, -grant it, for Christ's sake! - -The sixteenth verse of our chapter demands our special attention.--"Ye -shall not tempt the Lord your God, as ye tempted Him in Massah." These -words were quoted by our blessed Lord when tempted by Satan to cast -Himself from the pinnacle of the temple.--"Then the devil taketh Him -up into the holy city, and setteth Him on a pinnacle of the temple, -and saith unto Him, 'If Thou be the Son of God, cast Thyself down; for -it is written, He shall give His angels charge concerning Thee; and -in their hands they shall bear Thee up, lest at any time Thou dash Thy -foot against a stone.'" - -This is a very remarkable passage. It proves how Satan can quote -Scripture when it suits his purpose. But he omits a most important -clause--"To keep Thee in all Thy ways." Now, it formed no part of the -ways of Christ to cast Himself from the pinnacle of the temple. It was -not the path of duty. He had no command from God to do any such thing, -and hence He refused to do it. He had no need to tempt God--to put Him -to the test. He had, as a man, the most perfect confidence in God--the -fullest assurance of His protection. - -Moreover, He was not going to abandon the path of duty in order to -prove God's care of Him; and herein He teaches us a most valuable -lesson. We can always count on God's protecting hand when we are -treading the path of duty; but if we are walking in a self-chosen -path--if we are seeking our own pleasure or our own interest, our own -ends or objects, then to talk of counting on God would be simply -wicked presumption. - -No doubt, our God is very merciful, very gracious, and His tender -mercy is over us, even when we wander off the path of duty; but this -is another thing altogether, and it leaves wholly untouched the -statement that we can only count on divine protection when our feet -are in the pathway of duty, if a Christian goes out boating for his -amusement, or if he goes clambering over the Alps merely for -sight-seeing, has he any right to believe that God will take care of -him? Let conscience give the answer. If God calls us to cross a stormy -lake to preach the gospel, if He summons us to cross the Alps on some -special service for Him, then, assuredly, we can commit ourselves to -His mighty hand to protect us from all evil. The grand point for all -of us is, to be found in the holy path of duty. It may be narrow, -rough, and lonely; but it is a path overshadowed by the wings of the -Almighty and illumined by the light of His approving countenance. - -Ere turning from the subject suggested by verse 16, we would briefly -notice the very interesting and instructive fact that our Lord, in His -reply to Satan, takes no notice whatever of his misquotation of psalm -xci. 11. Let us carefully note this fact and seek to bear it in mind. -In place of saying to the enemy, You have left out a most important -clause of the passage which you undertake to quote, He simply quotes -another passage, as authority for His own conduct. Thus He vanquished -the tempter, and thus He left us a blessed example. - -It is worthy of our special notice that the Lord Jesus Christ did not -overcome Satan in virtue of His divine power. Had He done so, it could -not be an example for us. But when we see Him as a man using the Word -as His only weapon, and thus gaining a glorious victory, our hearts -are encouraged and comforted; and not only so, but we learn a most -precious lesson as to how we, in our sphere and measure, are to stand -in the conflict. The Man Christ Jesus overcame by simple dependence -upon God and obedience to His Word. - -Blessed fact! A fact full of comfort and consolation for us. Satan -could do nothing with one who would only act by divine authority, and -by the power of the Spirit. Jesus never did His own will, though, as -we know, (blessed be His holy name!) His will was absolutely perfect. -He came down from heaven, as He Himself tells us, in John vi, not to -do His own will, but the will of the Father that sent Him. He was a -perfect servant, from first to last. His rule of action was the Word -of God; His power of action, the Holy Ghost; His only motive for -action, the will of God; hence the prince of this world had nothing in -Him. Satan could not, by all his subtle wiles, draw Him out of the -path of obedience, or out of the place of dependence. - -Christian reader, let us consider these things; let us deeply ponder -them; let us remember that our blessed Lord and Master left us an -example that we should follow His steps. Oh, may we follow them -diligently during the little while that yet remains. May we, by the -gracious ministry of the Holy Ghost, enter more fully into the great -fact that we are called to walk even as Jesus walked. He is our great -Exemplar in all things. Let us study Him more profoundly, so that we -may reproduce Him more faithfully. - - * * * * * - -We shall now close this lengthened section by quoting for the reader -the last paragraph of the chapter on which we have been dwelling; it -is a passage of singular fullness, depth, and power, and strikingly -characteristic of the entire book of Deuteronomy. - -"Ye shall _diligently_ keep the commandments of the Lord your God, and -His testimonies, and His statutes, which He hath commanded thee. And -thou shalt do that which is right and good in the sight of the Lord; -that it may be well with thee, and that thou mayest go in and possess -the good land which the Lord sware unto thy fathers; to cast out all -thine enemies from before thee, as the Lord hath spoken. And when thy -son asketh thee in time to come, saying, What mean the testimonies and -the statutes and the judgments which the Lord our God hath commanded -you? Then thou shalt say unto thy son, We were Pharaoh's bondmen in -Egypt; and the Lord brought us out of Egypt with a mighty hand; and -the Lord showed signs and wonders, great and sore, upon Egypt, upon -Pharaoh, and upon all his household, before our eyes; and He brought -us out from thence, that He might bring us in, to give us the land -which He sware unto our fathers. And the Lord commanded us to do all -these statutes, to fear the Lord our God, for our good always, that He -might preserve us alive, as it is at this day. And it shall be our -righteousness, if we observe to do all these commandments before the -Lord our God, as He hath commanded us." - -How prominently is the Word of God kept before the soul, in every page -and every paragraph of this book! It is the one great subject on the -heart and in all the discourses of the revered lawgiver. It is his one -aim to exalt the Word of God, in all its aspects, whether in the form -of testimonies, commandments, statutes, or judgments; and to set forth -the moral importance, yea, the urgent necessity of whole-hearted, -earnest, diligent obedience, on the part of the people. "Ye shall -_diligently_ keep the commandments of the Lord your God." And again, -"Thou shalt do that which is _right_ and _good_ in the sight of the -Lord." - -All this is morally lovely. We have here unfolded before our eyes -those eternal principles which no change of dispensation, no change of -scene, place, or circumstances can ever touch. "That which is right -and good" must ever be of universal and abiding application. It -reminds us of the words of the apostle John to his beloved friend -Gaius--"Beloved, follow not that which is evil, but that which is -good." The assembly might be in a very low condition; there might be -very much to try the heart and depress the spirit of Gaius; Diotrephes -might be carrying himself most unbecomingly and unwarrantably toward -the beloved and venerable apostle and others; all this might be true, -and much more--yea, the whole professing body might go wrong. What -then? What remained for Gaius to do? Simply to follow that which was -right and good; to open his heart and his hand and his house to every -one who brought _the truth_; to seek to help on the cause of Christ in -every right way. - -This was the business of Gaius in his day, and this is the business of -every true lover of Christ at all times, in all places, and under all -circumstances. We may not have many to join us; we may perhaps find -ourselves, at times, almost alone; but we are still to follow what is -good, cost what it may. We are to _depart_ from iniquity--_purge_ -ourselves from dishonorable vessels--_flee_ youthful lusts--_turn -away_ from powerless professors. And what then? "Follow righteousness, -faith, love, peace"--How? In isolation? Nay. I may find myself alone -in any given place for a time, but there can be no such thing as -isolation so long as the body of Christ is on earth, and that will be -till He comes for us. Hence we never expect to see the day in which we -cannot find a few that call on the Lord out of a pure heart; whoever -they are and wherever they are, it is our bounden duty to find them, -and, having found them, to walk with them in holy fellowship "until -the end." - - * * * * * - -_P.S._--We must reserve the remaining chapters of Deuteronomy for -another volume. May the Lord be graciously pleased to grant His rich -blessing upon our meditations thus far. May He clothe these pages with -the power of the Holy Ghost, and make them to be a direct message from -Himself to the hearts of His people throughout the whole world. May He -also grant spiritual power to unfold the truth contained in the -remaining sections of this most profound, comprehensive, and -suggestive book. - -We earnestly beseech the Christian reader to join us in prayer as to -all this, remembering those most precious words, "If two of you shall -_agree_ on earth as touching any thing that they shall ask, it shall -be done for them by My Father which is in heaven." - - _C. H. M._ - - - * * * * * - - -Transcriber's note: - -Text enclosed by underscores is in italics (_italics_). - -Greek is enclosed in +Greek+. - -Small capital text has been replaced with all capitals. - -Variations in spelling, punctuation and hyphenation have been retained -except in obvious cases of typographical error. - - - - - -End of the Project Gutenberg EBook of Notes on the Book of Deuteronomy, -Volume I, by Charles Henry Mackintosh - -*** END OF THIS PROJECT GUTENBERG EBOOK NOTES ON DEUTERONOMY, VOL I *** - -***** This file should be named 41571-8.txt or 41571-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/5/7/41571/ - -Produced by Júlio Reis, Moisés S. 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