Deuteronomy 1 "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 Dizahah. 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 everything that concerned His People. He was interested in all their movements and in all their way's. He kept a faithful record of all their encampments. There was not a single circumstance connected with them, however trifling, beneath His gracious notice. He attended to everything. 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 everything 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 ought or anyone but Himself. He has, in manifold places in His word, given us His judgement as to the true character and sure result of all creature confidence. Take the following most solemn assurance 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 he 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 he as a tree planted by the waters, and that spreadeth out her roots by the river and shall not see when drought cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit." (Jer. 17: 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 fruitfulness, 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 he 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 deeply understand what it is, and carefully see that we are living it. We some times hear this life spoken of in a way by no means intelligent. It is, not infrequently, 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 marvellous 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 ought 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 for ever be the unworthy thought! The life of faith must not be so treated. We cannot allow such a gross dishonour 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 2. They are quoted by the apostle, in Romans 1, where he is, with a master hand, laying the solid foundation of Christianity. He quotes them again, in Galatians 3. 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 Hebrews 10, 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." And 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 some thing 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 7; and the centurion, in Luke 7. 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 very 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 today, as when our blessed Lord was here amongst men. He loves to he 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 sympathise 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 dishonour 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 travellers, 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.* \ "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 anything among yon, 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 2: 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 is 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 dishonoured 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. 2: 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, judgement, 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 marvellous 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 judgement, 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 everything "As the Lord commanded Moses." This grand and influential sentence was appended to everything that Israel had to do, and to everything 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 everything, 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 judgement 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 everything. There was no room left for the commandments and doctrines of men. The word of the Lord provided for every possible exigency, 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 anything 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. 3.) 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 everything 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 Guidebook! 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 judgements! 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 judgement 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 judgement-seat of Christ. We believe, on the contrary that this very boasted freedom of thought and independence of judgement 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 judgement 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 judgement. 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 judgement. 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 he no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement. Now, the question is, how was this most blessed result to be reached? Was it by each one exercising the right of private judgement? 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 judgement 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 he perfectly joined together in the same mind, and in the same judgement"? 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 judgement, his conscience, his reason, all these things must just 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 judgement." 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 judgement, 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 judgement, 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 anathematised 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 judgement, 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 judgement. 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 baptised 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 characterised 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 practised 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 characterise 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." (Vers. 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 characterised 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. 9: 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 marvellous 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 anything 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 far nothing; but in everything 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 could 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 harmonise. 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 infrequently, 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 everything - 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 judgement; 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 move or act 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 to 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 judgement 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 I Kings 22. "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 18: 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 today." 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 judgement 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. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/chmnp/ Deuteronomy 2 The closing lines of chapter 1 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 for ever 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, Today 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 always 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 Today; 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, Today, 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 carcasses 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 dishonours 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 treasure of heaven is thrown open to us, but we fail to appropriate. We are poor, feeble, empty and barren, when we might be rich, rigorous, 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 me 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 he furthered by nature's excitement. Now, all this is perfectly true; but it leaves wholly untouched the inspired statement noted 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 paralyses 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 anything - if the palsied man was to he 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 is no need. All scripture establishes the fact that unbelief hinders our blessing, hinders our usefulness, robs as of the rare privilege of being God's honoured 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 honour. "According to your faith, he 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 for ever 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 judgement 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 honoured 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 travelling 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 labour, 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 everything. Was His testimony rejected? Did He seem to labour in vain, and spend His strength for nought 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 for ever put away; perfect righteousness accomplished, revealed and possessed, every question divinely and eternally settled; God glorified; Satan silenced conscience tranquilized. 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 sickroom 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 tranquilized, 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 sickbed 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 everything, 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 that are the called according to his purpose." It is the positive sense, the actual realisation 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 everything, 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 ought 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 everything. 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 everything. 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 an 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 of the promise, in the artless simplicity of faith. It is as real and as solid 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 for ever, 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 cognisance 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 10. 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 Deuteronomy 2, 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 favoured 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 land 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 unto 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 times ....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." (Vv. 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 everything 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 sees it all. Men may think He has forsaken the earth; but He has not, blessed be His Name. He is, as the apostle tells as 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 habitation," And, further, "He hath appointed a day, in the which he will judge the habitable earth [oikoumenen] 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 judgement-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 judgement, 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 judgement." Kings, governors and magistrates will have to account for the way in which they have used the power with which they were entrusted, 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 judgement, 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 judgement-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 'Hows' 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 sceptic, 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 15. "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 a 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 for ever; and this is the word which by the gospel is preached unto you. Nothing can touch the word of our God, It is settled for ever 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 he glorified in all things! Deuteronomy 3 "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." (Vers. 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 labour wherewith he served against it, because they wrought for me, saith the Lord God." (Ezek. 29: 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 judgement. 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 judgement; 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 judgement upon them? Are we capable of unravelling 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 judgement 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 judgement 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 cavillers to give heed to the pungent question of the inspired apostle in Romans 9. "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 honour, and another unto dishonour?" 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 judgement upon the unsearchable judgements 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 judgement about anything 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 he 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, we would earnestly recommend them to study and drink in the spirit of that lovely little Psalm, 131. "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."* \ 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 Corinthians 10 "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 judgement 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. 3.) 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 preaching to save them that believe." (1 Corinthians 1:19-21.) 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, now-a-days, 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!* 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 for ever. \ "The world by wisdom knew not God." What did the philosophy of Greece do for its disciples? It made them the ignorant worshippers 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 baptised 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 John 17. "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 1: 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 the 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 [Theotes] 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 marvellous 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 widows 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, show 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, Show 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 the 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 anything less. You will, perhaps, tell us we have wandered far from Deuteronomy 3. But whither have we 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 anywhere short of the other side of Jordan. But in the passage which 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, every already, such signal victories over the Amorites, and putting them in possession of regions go 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 read the heart; they cannot bring the genial rays of divine revelation to hear 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 defence 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 at 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." (Vers. 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 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 dishonours 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 everything 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, phrouresei] your hearts and minds, through Christ Jesus." Thus it was that Moses, that beloved man of God and honoured servant of Christ, sought to encourage his fellow labourer 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 for ever in heaven; to have it hidden in the heart as a living power and authority in the soul, something which 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 for ever. And this is the word which by the gospel is preached unto you" (1 Peter 1: 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 selfsame word which is settled for ever 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 hallelujah. Thus it shall be, by-and-by, and that for ever, 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."(Vv. 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 anything 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 honoured 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 honoured 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 judgement. "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 the grand question, in all such matters. Let us beware how we presume to sit in judgement 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 offence - 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 wilfulness 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 ought 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. Deuteronomy 4 Now therefore hearken O Israel, unto the statutes and unto the judgements 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 judgements, 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 anything 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 wilful, 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 depository 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, with 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 14.) 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 way, 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 baptised 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 14. 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 judgement 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 anything 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 14 with the commandments of Moses, given in Exodus 20. And yet we reverently believe that Exodus 20 is as truly inspired as John 14. 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 18, 19. 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 honour indeed, a rare privilege - a privilege which Lot never knew, an honour 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 judgement, that the Lord may bring upon Abraham that which he hath spoken of him." We could hardly have a more telling illustration of John 14: 21, 23, although the scene occurred two thousand years before the words were uttered. Have we ought 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 enwrapped 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 standpoint; 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 him."* 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 judgements 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 14., on which we have been dwelling: "He that hath my commandments and keepeth them, he it is that loveth me," &c. And again, "If a man love me, he will keep my sayings."* 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 3: 21-24.) \ 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 marvellous 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 anything 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 standpoint, 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 dishonour 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 judgement-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 breadth 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 schoolmaster, 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 judgement, 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 as 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 6 - 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 lam, 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 7 "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 the 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 anything 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 Romans 7. 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 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."* \ 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 Romans 8 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 admirable, 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 for ever 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 firstborn [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. 12.) Thus we have endeavoured 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 labours, 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 readers 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 offence 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 an 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 [dikaioma] of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Vv. 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 everything. He is not in the flesh; he is not under law; he is absolutely and eternally " in Christ Jesus." 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 judgement 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 23: 5.) He repented of having written a letter. (2 Cor. 7: 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 8. 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 harmonise. 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 8." 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 8: 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 8: 1.* 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. \ 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 - dikaioma] 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 - fulfils 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 ought 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, honoured 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. 5.) Could the law ever produce ought like this? Impossible. But, blessed for ever he 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 honoured 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, [me 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, [dorean] (Gal. 2: 11-21) Here, then, we have one of the very finest statements of the truth as to practical Christianity, anywhere 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. Ver. 19 in the passage just quoted, contains the divine remedy for both these deadly evils. To all - whoever, or wherever they be 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 7. "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 unto 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 for ever the grave clothes in which Christendom enwraps 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 round 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? Peter 1 "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 marvellous 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 characterises 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. Everywhere, 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 as 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. (Deut. 22: 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 emphasise 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 judgement, 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 judgement 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 judgement, and reduced to the level of the human understanding. Everything 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 judgement, 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 for ever 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 marvellous privilege of which we have spoken - and truly it is most marvellous - 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 judgement 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 Fathers 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. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/chmnp/ Deuteronomy 5 "And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgements 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 word's 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 judgements" 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 anything, 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 a shadow of it; and hence, we have no hesitation in pronouncing the whole system, from foundation to topstone, 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.* \ 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 5, 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 the pious reader feels disposed to call our attention to the exhortation in Hebrews 13. "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 labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake." (1 Thess. 5: 12, 13) And again, in 1 Cor 16: 15, 16, "I beseech you, Brethren - ye know the house of Stephanas, that it is the firstfruits 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 laboureth." 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." (1 Thess. 5: 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 recognise 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 place 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 judgement of God. All true ministry is of God, and is 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 13 is "Obey them that guide you" (hegoumenois). 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 recognised 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 possessed 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 recognise.* \ 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 recognising 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 unskilful 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 and 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 man, nor by men; 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 anything 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 God speed; for he that biddeth him God speed 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, authorised, 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 7: 1, "Judge not that ye be not judged;" and also of the apostle's words in? Corinthians 4: 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 laboured to press upon the congregation of Israel, the urgent necessity of the most implicit obedience to all the statutes and judgements 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 innumerable 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 defence, 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-judgement and confession, however we may have failed and wandered; but this is a totally different thin. 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," &c. 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 fulfilment 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 fulfilment 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 endeavoured to set forth the divine object in giving it; and, further, the utter impossibility of any one Setting 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 20. or Deuteronomy 5 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 John 17 or Romans 8. 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 - everywhere wrong. To honour our parents is right, always and everywhere right. We read, in Ephesians 4, "Let him that stole, steal no more." and, again, in Eph. 6, we read, "Honour 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 as 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" (anomos). "For when the Gentiles, which have not the law," etc. had, "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 10, we see God opening the kingdom of heaven to the Gentile. In Acts 14: 27, we see Him opening "the door of faith" to the Gentile. In Acts 28: 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 pre-conceived 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, for ever. 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.* \ If the reader will turn, for a few moments, to Acts 15, 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 Judaea 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 Judea," 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 for ever 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 proved, 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 everywhere 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 Judaisers - "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 judgement of all who were still, in any measure, occupying Jewish or legal ground. Both these eminent apostles were clear and decided in their judgement 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 marvellous 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 euaggelion 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 Gr.) 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 fulfils 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 to 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 ought 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.* \ 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 as 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 go 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 neighbour, 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 me 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 neighbour, 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 mainly 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 realised. 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 everything 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 for ever 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 baptised 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 20 we have history; in Deuteronomy 5 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 5 is intended to be a literal repetition of Exodus 20; 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 20 we read, "Remember the Sabbath day, to keep it holy. Six days shalt thou labour, 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 manservant, nor thy maidservant, 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 5 we read, Keep the Sabbath day to sanctify it, as the Lord thy God hath commanded thee. Six days thou shalt labour, 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 manservant, nor thy maidservant, nor thine ox nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant 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. (Vers. 12-15.) Now, the reader can see, at a glance, the difference between the two passages. In Exodus 20 the command to keep the Sabbath is grounded on creation. In Deuteronomy 5 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 recognise 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 20, it stands side by side with all those great moral duties which are universally recognised 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 recognise the moral wrong of theft and murder; only those who loved Jehovah and His word would love and honour His Sabbath. Thus, in Exodus 16, 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, Tomorrow 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 31, 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 for ever; for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed." (Ex. 31: 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 for ever." 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 thing 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 Genesis 2, it must, of necessity, have a wider range than the Jewish 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 Exodus 16, a passage already quoted; and there we see, most distinctly, that it was given to Israel, as a people in recognised covenant relationship with Jehovah. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/chmnp/ Deuteronomy 6 "Now these are the commandments, the statutes, and the judgements, 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 round 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 east. 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 worshipped 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 living 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, everywhere, 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 an 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 safe-guard 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 an 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 2: 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 keystone 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 inexhaustible 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 splendours 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 judgement, 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 fulfil 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 6: 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 judgement of the apostle, the judgement 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 labour 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 round him in the freshness, bloom, and ardour of early days. His large, loving heart was broken by Judaising 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 everything 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 everything 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 everywhere they are to be found in all the various religious organisations 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 28.) But there is another expression which we not infrequently hear from persons from whom we might expect more intelligence, namely, cutting off the members of the body of Christ."* 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. \ In a word, then, it is as true, today, 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 today 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 4: 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.* \ 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 4: 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, round the Lord's Table, and break bread, as members of the one body, as we read in 1 Corinthians 10, "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, today, 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 harmonise; 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 organise themselves on some new ground? Were they to gather round 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 was 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 recognise 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 organisation, ancient or modern. No; nor if all such organisations, 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 dishonour. 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 judgement. 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 2 and 3, 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 marvellous 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 2, 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 judgement. It reminds us of the departure of the glory, in the opening of Ezekiel. It moved, with a slow and measured pace, loath 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 cherubims." 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 10: 4, 18; 11: 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 7: 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 noon-day. The professing church is a hopeless ruin, and judgement is at the door. Read the epistle of Jude; read 2 Peter 2 and 3. 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 11, "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 has faithlessly surrendered. Hardly had the canon of New Testament scripture closed, hardly had the first set of labourers 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 20) 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 honoured fellow-labourers, 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 anything 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 favoured 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 honoured 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 for ever; that those highly favoured 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 for ever 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 judgement 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 judgement, 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 judgement of the living nations, as recorded in Matthew 25: 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.* 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 for ever and ever." (Rev. 20: 7, 10.) \ This will be Satan's last effort, issuing in his eternal perdition. Then we have the judgement of the dead, "small and great" - the sessional judgement 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 pages 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 characterise 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 realisation 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 anything, or to set up anything; 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. Oh! 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 Deuteronomy 6; 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 mainspring, and the main-spring acts on the hands, as they move round the dial. If your watch goes wrong, it will not do merely to alter the hands, you must touch the regulator. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/chmnp/ Deuteronomy 7 When the Lord thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee,... seven nations greater and mightier than thou. And when the Lord thy God shall delivered them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them" In reading the record of God's dealings with the nations, in connection with His people Israel, we are reminded of the opening words of Psalm 101 "I will sing of mercy and of judgement." We see the display of mercy to His people, in pursuance of His covenant with Abraham, Isaac and Jacob; and we see also the execution of judgement upon the nations, in consequence of their evil ways. In the former, we see divine sovereignty; in the latter, divine justice; in both, divine glory shines out. All the ways of God, whether in mercy or in judgement, speak His praise, and shall call forth the homage of His people for ever. "Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of nations.* Who shall not fear thee, O Lord, and glorify thy name? for thou art holy; for all nations shall come and worship before thee; for Thy judgements are made manifest." (Rev. 15: 3, 4.) \ This is the true spirit in which to contemplate the ways of God in government. Some persons, allowing themselves to be influenced by a morbid feeling and false sentimentality, rather than by an enlightened judgement, find difficulty in the directions given to Israel in reference to the Canaanites, in the opening of our chapter. It seems to them inconsistent with a benevolent Being to command His People to smite their fellow-creatures, and to show them no mercy. They cannot understand how a merciful God could commission His people to slay women and children with the edge of the sword. It is very plain that such persons could not adopt the language of Revelation 15: 3, 4. They are not prepared to say, "Just and true are thy ways, thou King of nations." They cannot justify God in all His ways; nay, they are actually sitting in judgement upon Him. They presume to measure the actings of divine government by the standard of their own shallow thoughts - to scan the infinite by the finite. In short, they measure God by themselves. This is a fatal mistake. We are not competent to form a judgement upon the ways of God, and hence it is the very height of presumption for poor, ignorant, short-sighted mortals to attempt to do so. We read in the seventh chapter of Luke, that "Wisdom is justified of all her children." Let us remember this, and hush all our sinful reasonings. "Let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged." Is the reader, at all, troubled with difficulties on this subject? If so, we should much like to quote a very fine passage which may help him. "O give thanks unto the Lord; for he is good; for his mercy endureth for ever.... To him that smote Egypt in their first-born; for his mercy endureth for ever; and brought out Israel from among them; for his mercy endureth for ever; with a strong hand, and with a stretched out arm; for his mercy endureth for ever. To him which divided the Red Sea into parts; for his mercy endureth for ever. And made Israel to pass through the midst of it; for his mercy endureth for; but overthrew Pharaoh and his host in the Red Sea; for his mercy endureth for ever. To him which smote great kings; for his mercy endureth for ever; and slew famous kings; for his mercy endureth for ever; Sihon, king of the Amorites; for his mercy endureth ever; and Og, the king of Bashan; for his mercy for ever. And gave their land for an heritage; for his mercy endureth for ever; even an unto Israel his servant; for his mercy for ever." (Ps. 136.) Here we see that the smiting of Egypt's first-born, and the deliverance of Israel; the passage through the Red Sea and the utter destruction of Pharaoh's host; the slaughter of the Canaanites and giving their lands to Israel - all alike illustrated the everlasting mercy of Jehovah.* Thus it was; thus it is; and thus it shall be. All must redound to the glory of God. Let us remember this, and fling to the winds all our silly reasonings and ignorant arguments. It is our privilege to justify God in all His ways, to bow our heads, in holy worship, in view of His unsearchable judgements, and rest in the calm assurance that all God's ways are right. We do not understand them all; this would be impossible. The finite cannot grasp the infinite. This is where so many go wrong. They reason upon the actings of God's government, not considering that those actings lie as far beyond the range of human reason as the Creator is beyond the creature. What human mind can unravel the profound mysteries of divine providence? Can we account for the fact of a city full of human beings, men, women, and children, in one hour, plunged beneath a tide of burning lava? Utterly impossible; and yet this is but one fact of thousands that stand recorded on the page of human history, all lying far beyond the grasp of the most gigantic intellect. Go through the lanes, alleys, wynds, closes and courtyards of our cities and towns; see the thousands of human beings that throng these places, living in squalid misery, poverty, wretchedness and moral degradation. Can we account for all this? Can we tell why God permits it? Are we called upon to do so? Is it not perfectly plain to the reader that it is no part of our business to discuss such questions? And if we, in our ignorance and stupid folly, set about reasoning and speculating upon the inscrutable mysteries of the divine government, what can we expect but utter bewilderment, if not positive infidelity? \ The foregoing line of thought will enable the reader to understand the opening lines of our chapter. The Canaanites were to receive no mercy at the hands of Israel. Their iniquities had reached the culminating point, and nothing remained but the stern execution of divine judgement. "Thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods, so will the anger of the Lord be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire." Such were the instructions given by Jehovah to His people. They were clear and explicit. No mercy for the Canaanites, no covenant with them, no union, no fellowship of any kind; unsparing judgement, intense separation. We know, alas! how soon, and how completely Israel failed to carry out these instructions. Hardly had they planted their foot upon the land of Canaan ere they made a covenant with the Gibeonites. Even Joshua himself fell into the snare. The tattered garments and mouldy bread of those wily people beguiled the princes of the congregation, and caused them to act in direct opposition to the plain commandment of God. Had they been governed by the authority of the word, they would have been preserved from the grave error of making a league with people who ought to have been utterly destroyed. But they judged by the sight of their eyes, and had to reap the consequences.* \ Implicit obedience is the grand moral safeguard against the wiles of the enemy. No doubt the story of the Gibeonites was very plausible, and their whole Appearance gave a show of truth to their statements; but none of these things should have had the slightest moral weight with Joshua and the princes; nor would they, if they had but remembered the word of the Lord. But they failed in this. They reasoned on what they saw, instead of obeying what they had heard. Reason is no guide for the people of God; we must be, absolutely and completely, guided and governed by the word of God. This is a privilege of the very highest order, and it lies within the reach of the simplest and most Unlettered child of God. The Father's word, the Father's voice, the Father's eye, can guide the youngest, feeblest child in His family. All we need is the lowly and obedient heart. It does not demand great intellectual power or cleverness; if it did, what would become of the vast majority of Christians? If it were only the educated, the deep-thinking and the far-seeing that were capable of meeting the wiles of the adversary, then verily most of us might give up in despair. But, thanks be to God, it is not so; indeed, on the contrary, we find, in looking through the history of the people of God, in all ages, that human wisdom, human learning, human cleverness, if not kept in their right place, have proved a positive snare, and rendered their possessors only the more efficient tools in the enemy's hand. By whom have most, if not all of the heresies been introduced which have disturbed the church of God, from age to age? Not by the simple, and the unlearned, but by the educated and the intellectual. And, in the passage to which we have just referred, in the book of Joshua, who was it that made a covenant with the Gibeonites? The common people Nay, but the princes of the congregation. No doubt, all were involved in the mischief; but it was the Princes that led the way. the heads and leaders of the assembly fell into the snare of the devil through neglect of the plain word of God. "Thou shalt make no covenant with them." Could ought be plainer than this a Could tattered garments, old shoes and mouldy bread alter the meaning of the divine command, or do away with the urgent necessity for strict obedience on the part of the congregation? Assuredly not. Nothing can ever afford a warrant for lowering, the breadth of a hair, the standard of obedience to the word of God If there are difficulties in the way, if perplexing circumstances come before us, if things crop up for which we are not prepared, and as to which we are unable to form a judgement, what are we to do? Reason? Jump to conclusions? Act on our own, or on any human judgement? Most certainly not. What then? Wait on God; wait patiently, humbly, believingly; and He will assuredly counsel and guide. "The meek will he guide in judgement; and the meek will he teach his way. Had Joshua and the princes acted thus, they never would have made a league with the Gibeonites; and if the reader acts thus, he will be delivered from every evil work and preserved unto the everlasting kingdom of our Lord and Saviour Jesus Christ. In verse 6 of our chapter Moses sets before the people the moral ground of the line of action which they were to adopt in reference to the Canaanites - the rigid separation and the unsparing judgement. "For thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth." The principle here laid down is of the very weightiest character. Why were the people to maintain the most marked separation from the Canaanites? Why were they to refuse, with firm decision, to make any covenant, or form any matrimonial alliance with them? Why were they to demolish their altars, break their images, and cut down their groves? Simply because they were a holy people. And who had constituted them a holy people? Jehovah. He had chosen them and set His love upon them; He had redeemed them, and separated them to Himself; and hence it was His province and prerogative to prescribe what they were to be, and how they were to act. "Be ye holy, for I am holy. It was not, by any means, on the principle of "Stand by thyself, I am holier than thou." This is manifest, from what follows. "The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people; but because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt." (Vs. 7, 8.) Seasonable words these for Israel! Most healthful and needful! They were to remember that they owed all their dignity, all their privileges, all their blessings, not to ought in themselves, their own goodness or their own greatness, but simply to the fact of Jehovah's having identified Himself with them, in His infinite goodness and sovereign grace, and in virtue of His covenant with their fathers - "a covenant ordered in all things and sure." This, while it furnished a divine antidote against self-complacency and self-confidence, formed the solid basis of their happiness and their moral security. All rested upon the eternal stability of the grace of God, and therefore human boasting was excluded. "My soul shall make her boast in the Lord; the humble shall hear thereof and be glad." It is the settled purpose of God that "no flesh shall glory in his presence." All human pretension must be set aside. He will hide pride from man. Israel had to be taught to remember their origin, and their true condition - "bondmen in Egypt" - "fewest of all people" - no room for pride or boasting. They were, in no wise, better than the nations around them; and therefore, if called to account for their high elevation and moral greatness, they had simply to trace it all up to the free love of God, and His faithfulness to His oath. "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake." (Ps. 115: 1.) "Know therefore that the Lord thy God, he is the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments, to a thousand generations; and repayeth them that hate him to their face, to destroy them: He will not be slack to him that hateth him, he will repay him to his face." (Vers. 9, 10.) We have two weighty facts set before us here; one, full of rich consolation and comfort to every true lover of God; the other fraught with deep solemnity every hater of God. All who really love God and His commandments may count on His infallible faithfulness and tender mercy, at all times and under circumstances. "All things work together for good them that love God, to them who are the called according to his purpose." If, through infinite grace, we have the love of God in our hearts, and His fear before our eyes, we may move on with good courage and joyful confidence, assured that all shall be well-must be well. "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." This is a grand eternal truth - a truth for Israel, a truth for the church. Dispensations make no difference as to this. Whether we study Deuteronomy 7, or 1 John 3, we learn the same great practical truth, that God delights in those who fear Him and love Him, and keep His commandments. Is there ought of the legal element in this? Not a tinge. Love and legality have nothing in common; they are as far removed as the poles. "This is the love of God, that we keep his commandments; and his commandments are not grievous." The spirit and genius, the ground and character of our obedience all go to prove it the very reverse of legality. It is our deep and settled Conviction that those persons, who are ever ready to cry out, "Legal! Legal!" whenever obedience is pressed upon them, are sadly and grossly mistaken. If indeed it were taught that we must earn by our obedience the high position and relationship of children of God, then verily the solemn charge of legality might justly be urged. But to bestow such an epithet on Christian obedience, is, we repeat, a serious moral mistake. Obedience could never precede sonship; but sonship should ever be followed by obedience. And while we are on this subject, we must call the attention of the reader to a passage or two of New Testament scripture as to which there is a want of clearness in many minds. In Matthew 5, we read, "Ye have heard that it hath been said, Thou shalt love thy neighbour; and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the sons (huioi) of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.... Be ye therefore perfect, even as your Father which is in heaven is perfect." (Vers. 43-48.) This passage might, in the judgement of some, seem to teach that the relationship of children can be attained by a certain line of action; but it is not so. It is a question of moral conformity or suitability to the character and ways of our Father. We sometimes hear, in every-day life, the saying, "You would not be your father's son if you were to act in such a way." It is as though our Lord had said, "If you want to be the sons of your heavenly Father, you must act in grace to all; for that is what He is doing." Again, in 2 Corinthians 6. we read, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean; and I will receive you; and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Here, it is not a question of the secret relationship of children, formed by a divine operation, but the public acknowledgment of the position of sons (huious) as the result of our separation from evil.* \ It will be well for the reader to seize this important distinction. It is of great practical value. We do not become children by separation from the world, "For ye are all the children of God by faith in Christ Jesus.:" "As many as received him, to them gave he power [or authority, exousia] to become children (tekna) of God, to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Gal. 3: 26; John 1: 12, 13.) "Of his own will begat he us by the word of truth." (James 1: 18.) We become children by new birth which, thanks be to God, is a divine operation, from first to last. What had we to do with our natural birth? And what have we to do with our spiritual birth? Clearly nothing. But then we must remember that God can only identify Himself with, and publicly acknowledge those who, through grace, seek to walk in a way worthy Of Him - a way befitting the sons and daughters of the Lord Almighty. If our ways are unlike Him, if we are mixed up with all sorts of wrong things, if we are unequally yoked together with unbelievers, how- can we expect God to own us as His sons? We read, in Hebrews 11 of those who "confessed that they were strangers and pilgrims on the earth," and who "declared plainly that they sought a country;" and of them we are told that "God was not ashamed to be called their God." He could publicly identify Himself with them, and acknowledge them. He could own them as His. Reader, let us seriously apply our hearts to the consideration of this great practical question. Let us look, seriously and honestly, to our ways. Let us, in truthfulness and uprightness of heart, inquire whether we are "unequally yoked together with unbelievers," on any ground, or for any object whatever. If so, let us give earnest heed to the words, " Come out from among them, and be ye separate, and touch not the unclean thing." It may be that the carrying out of this holy commandment will expose us to the charge of bigotry, narrowness and intolerance; it may mean the aspect of pharisaic pride and self-complacency. We may be told, we are not to judge, or set ourselves up to be holier or better than other people. To all this line of argument, we have the one simple, conclusive answer, namely, God's plain command. He tells us to be separate, to come out, to touch not the unclean; and all this in order to His receiving us, and acknowledging us as His sons and daughters. This ought to be quite sufficient for us. Let people think or say what they will of us, let them call us what they please; God will settle the matter with them, sooner or later; our duty is to separate ourselves from unbelievers, if we would be received and owned of God. If believers are mixed up with unbelievers, how are they to be known or distinguished as the sons and daughters of the Lord Almighty? But we may perhaps be asked, "How are we to know who are unbelievers? All profess to be Christians; all take the ground of belonging to Christ; we are not surrounded by ignorant heathen or unbelieving Jews; how then are we to judge? It was plain enough in the early days of Christianity, when the apostle wrote his epistle to the assembly at Corinth; then the line of demarcation was as clear as a sunbeam; there were the three distinct classes, 'The Jew, the Gentile, and the church of God; but now all is changed; we live in a Christian land, under a Christian government, we are surrounded, on all hands, by Christians, and therefore 2 Cor 6 cannot apply to us; it was all very well when the church was in its infancy, having just emerged from Judaism, on the one hand, and heathenism, on the other; but to think of applying such a principle, at this advanced stage of the church's history, is wholly out of the question. To all who take this ground, we would put a very plain question: Is it true that the church has reached a stage of her history in which the New Testament is no longer her guide and authority? Have we got beyond the range of holy scripture? If so, what are we to do? Whither are we to turn for guidance? If we admit, for a moment, that 2 Corinthians 6 does not apply to Christians now, what warrant have we for appropriating to ourselves any portion of the New Testament? The fact is, scripture is designed for the church of God, as a whole, and for each member of that church, in particular; and hence, as long as the church is on earth, so long will the scripture apply. To question this is to offer a flat contradiction to the words of the inspired apostle when he tells us that the holy scriptures are able to make us "wise unto salvation," that is "wise" right onward to the day of glory, for such is the blessed force of the word "salvation," in 2 Timothy 3: 15. We want no new light, no fresh revelation; we have "all truth," within the covers of our precious Bible. Thank God for it! We do not want science or philosophy to make us wise. All true science and all sound philosophy will leave untouched the testimony of holy scripture; they cannot add to it; but they will not contradict it. When infidels talk to us about "progress," "development," "the light of science," we fall back, in holy confidence and tranquility, upon those precious words, "all truth," "wise unto salvation." It is blessedly impossible to get beyond these. What can be added to "all truth"? What more do we or can we want than to be made wise right onward to the coming of our Lord Jesus Christ? And further, let as remember that there is no change whatever in the relative position of the church and the world. It is as true today, as it was eighteen hundred and fifty years ago, when our Lord uttered the words, that His people are not of the world, even as He Himself is not of the world. (John 17.) The world is the world still. It may, in some places, have changed its dress, but not its true character, spirit and principles. Hence therefore it is as wrong, today for Christians to be "unequally yoked together with unbelievers" as it was when Paul penned his epistle to the church at Corinth. We cannot get over this. We cannot set aside our responsibility in this matter. It will not, by any means, meet the case to say, "We must not judge." We are bound to judge. If we refuse to judge, we refuse to obey, and what is this but positive rebellion? God says, "Come out from among them and be separate; If we reply, we cannot judge," where are we? The fact is we are absolutely commanded to judge. Do ye not judge them that are within? But them that are without God judgeth." (1 Cor. 5: 12, 13.) But we shall not pursue this line of argument any further. We trust the reader is one who fully owns the direct application to himself of the passage which we have just quoted. It is as plain as it is pointed; it calls upon all God's people to come out and be separate, and touch not the unclean thing. This is what God requires of His people, in order to His owning them as His; and surely it ought to be the deep and earnest desire of our hearts to respond to His gracious will in this matter, utterly regardless of the world's thoughts respecting us. Some of us are as much afraid of being thought narrow and bigoted; but oh! how little it imports to a truly devoted heart what men think of us! Human thoughts perish in an hour. When we are manifested before the judgement-seat of Christ, when we stand in the full blaze of the Glory, what will it matter to us whether men considered us narrow or broad, bigoted or liberal? and what should it matter to us now? Not the weight of a feather. Our one grand object should be so to act, so to carry ourselves as to be "acceptable" to Him who has made us "accepted." May it be so with the writer and the reader, and with every member of the body of Christ! Let us now turn, for a moment, to the weighty and very solemn truth presented to us in verse 10 of our chapter. "He will not be slack to him that hateth him, he will repay him to his face." If the lovers of God are comforted, in verse 9 and most blessedly encouraged to keep His commandments; the haters of God are called to hearken to a warning note in verse 10. There is a time coming when God will deal personally - face to face, with His enemies. How awful the thought that any one should be a hater of God - a hater of that One who is said to be and who is "Light" and "Love;" the very fountain of goodness, the Author and Giver of every good and perfect gift, the Father of lights; the One whose liberal hand supplies the need of every living thing, who hears the cry of the young raven, and quenches the thirst of the wild ass; the infinitely good, the only wise, the perfectly holy God, the Lord of all power and might the creator of the ends of the earth, and the One who has power to destroy both soul and body in hell. Only think, reader, of any one being a hater of such a One as God; and we know that all who are not lovers must be haters. People may not see this; very few would be disposed to own themselves to be absolute haters of God; but there is no neutral ground in this great question; we must either be for or against; and, in point of fact, people are not slow in showing their colours. It often happens that the heart's deep seated enmity to God comes out in hatred to His people, to His word, His worship, His service. How frequently do we hear such expressions as, "I hate religious people" - "I hate all cant" - "I hate preachers." The truth is, it is God Himself that is hated. "The carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be; and this enmity comes out in reference to every one and everything connected with God, There lies deep down in every unconverted heart the most positive enmity to God. Every man, in his natural state, hates God. Now, God declares, in Deuteronomy 7: 10, that "He will not be slack to him that hateth him; he will repay him to his face." This is a most solemn truth, and one which ought to be more pressed upon the attention of all whom it may concern. Men do not like to hear it; many affect and profess not to believe it. They would fain persuade themselves and persuade others also that God is too good, too kind, too merciful, too benevolent to deal in stern judgement with His creatures. They forget that God's ways in government are as perfect as His ways in grace. They imagine that the government of God will pass over or deal lightly with evil and evil doers. This is a most miserable and fatal mistake, and men will find it to be so to their heavy and eternal cost. True it is, blessed be God, He can, in His rich sovereign grace and mercy, forgive us our sins, blot out our transgressions, cancel our guilt, justify us perfectly, and fill our hearts with the spirit of adoption. But this is another thing altogether. This is grace reigning, through righteousness, unto eternal life by Jesus Christ our Lord. It is God, in His wondrous love, providing righteousness for the poor, guilty, hell-deserving sinner who knows and feels and owns that he has no righteousness of his own, and never could have it. God, in the marvellous love of His heart, has provided a means whereby He can be just and the justifier of every poor broken-hearted bankrupt sinner that simply believes in Jesus. But how, we may ask, was all this done? was it by passing over sin, as though it were nothing? Was it by relaxing the claims of the divine government, lowering the standard of divine holiness, or touching in the most remote way, the dignity, stringency and majesty of the Law? No; thanks and praise to redeeming love, it was the very reverse. Never was there or could there be a more terrible expression of God's eternal hatred of sin, or of His unflinching purpose to condemn it utterly and punish it eternally; never was there or could there be a more glorious vindication of the divine government, a more perfect maintenance of the standard of divine holiness, truth and righteousness; never was the law more gloriously vindicated or more thoroughly established, than by that most glorious scheme of redemption planned, executed and revealed by the Eternal Three in One planned by the Father, executed by the Son, and revealed by the Holy Ghost. If we would have a just sense of the awful reality of the government of God, His wrath against sin and the true character of His holiness, we must gaze at the cross; we must hearken to that bitter cry that issued from the heart of the Son of God and broke through the dark shadows of Calvary, "My God, my God, why hast thou forsaken me?" Never had such a question been asked before; never has such a question been asked since; and never shall - never can such a question be asked again. Whether we consider the One who asked it, the One of whom it was asked, or the answer, we must see that the question stands absolutely alone in the annals of eternity. The cross is the measure of God's hatred of sin, as it is the measure of His love to the sinner. It is the imperishable foundation of the throne of grace, the divinely righteous ground on which God can pardon our sins, and constitute us perfectly righteous in a risen and glorified Christ. But then if men despise all this, and persist in their hatred of God, and yet talk of His being too good and too kind to punish evil doers, how will it be with them? "He that obeyeth not (apeithon) the Son shall not see life, but the wrath of God abideth upon him." (John 3: 36).* Can it be possible - can we believe, for a moment, that a just God should execute judgement upon His only-begotten Son, His well-beloved, His eternal delight, because He was bearing our sins in His own body on the tree, and yet allow impenitent sinners to escape? Had Jesus, the spotless, holy, perfect Man - the only perfect man that ever trod this earth - had He to suffer for sins, the just for the unjust, and shall evil doers, unbelievers and haters of God be saved and blessed and taken to heaven? And all this forsooth because God is too kind and too good to punish sinners in hell for ever! Did it cost God the giving up, the forsaking and the bruising of His beloved Son in order to save His people from their sins, and shall ungodly sinners, despisers and rebels, be saved in their sins? Did the Lord Jesus Christ die for nothing? Did Jehovah put Him to grief and hide His face from Him when there was no necessity? Why the awful horrors of Calvary? why the three hours' darkness? why that bitter cry, "My God, My God, why hast thou forsaken me?" Why all this, if sinners can get to heaven without it? Why all this inconceivable sorrow and suffering for our blessed Lord, if God is too kind, and too gracious, and too tender to send sinners to hell? \ What egregious folly! What will not men believe, provided it be not the truth of God? The poor dark human mind will affect to believe the most monstrous absurdity in order to get a plea for rejecting the plain teaching of holy scripture. The very thing which men would never think of attributing to a good human government they do not hesitate to attribute to the government of the only wise, the only true, the only just God. What should we think of a government that could not or would not punish evil doers? Would we like to live under it? What should we think of the government of England if, because her Majesty is so kind, so gracious, so tender hearted, she could not allow criminals to be punished as the law directs? Who would care to live in England? Reader, do you not see how that one verse, which is now before us, demolishes completely all the theories and arguments which men in their folly and ignorance have advanced on the subject of the divine government? "The Lord thy God, he is God, the faithful God which ....repayeth them that hate him to their face, to destroy them; he will not be slack to him that hateth him, he will repay him to his face." Oh! that men would hearken to the word of God! That they would be warned by its dear, emphatic and solemn statements as to coming wrath, judgement and eternal punishment! That, instead of seeking to persuade themselves and others that there is no hell, no deathless worm and unquenchable fire, no eternal torment, they would listen to the warning voice and, ere it be too late, flee for refuge to the hope set before them in the gospel. Truly this would be their wisdom. God declares that He will repay those that hate Him. How awful the thought of this repayment! Who can meet it? The government of God is perfect; and because it is so, it is utterly impossible that it can allow evil to pass unjudged. Nothing can be plainer than this. All scripture, from Genesis to Revelation, sets it forth in terms so clear and forcible as to render it the very height of folly for men to argue against it. How much better and wiser and safer to flee from the wrath to come than to deny that it is coming, and that when it does come it will be eternal in its duration. It is utterly vain for any one to attempt to reason in opposition to the truth of God. Every word of God shall stand for ever. We see the actings of His government in reference to His people Israel, and in reference to Christians now. Did He pass over evil in His people of old? Nay; on the contrary, He visited them continually with His chastening rod, and this, too, just because they were His people, as He said to them by His prophet Amos, "Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. (Amos 3: 1, 2.) We have the same weighty principle set forth in the first Epistle of Peter, in its application to Christians now. "For the time is come that judgement 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? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (Chap. 4: 17, 18.) God chastens His own, just because they are His own, and that they may not be condemned with the world. (1 Cor. 11) The children of this world are allowed to go on their way: but their day is coming - a dark and heavy day - a day of judgement and unmitigated wrath. Men may question and argue and reason, but scripture is distinct and emphatic. "God hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained." The great day of reckoning is at hand when God will repay every man to his face. It is truly edifying to mark the way in which Moses, that beloved and honoured servant of God, led assuredly by the Spirit of God, pressed the grand and solemn realities of the divine government upon the conscience of the congregation. Hear how he pleads and exhorts. "Thou shalt therefore keep the commandments, and the statutes, and the judgements, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgements, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers. And he will love thee, and bless thee, and multiply thee; he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee. Thou shalt be blessed above all people; there shall not be male or female barren among you, or among your cattle. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. And thou shalt consume all the people which the Lord thy God shall deliver thee; thine eye shall have no pity upon them; neither shalt thou serve their gods; for that will be a snare unto thee." (Vers. 11-16.) What a powerful appeal! How affecting! Mark the two groups of words. Israel was to "hearken," "keep" and "do." Jehovah was to "love," "bless," and "multiply." Alas! alas! Israel failed, sadly, shamefully failed, under law and under government; and hence, instead of the love and the blessing and the multiplying, there has been judgement, curse, barrenness, dispersion, desolation. But, blessed be the God of Abraham, Isaac, and Jacob, the God and Father of our Lord Jesus Christ, if Israel has failed under law and government, He has not failed in His rich and precious sovereign grace and mercy. He will keep the covenant and the mercy He sware unto their fathers. Not one jot or tittle of His covenant promise shall ever fail. He make all good by-and-by. He will fulfil to the very letter all His gracious promises. Though He cannot do this on the ground of Israel's obedience, He can and will do it through the blood of the ever-lasting covenant, the precious blood of Jesus, His eternal Son - all homage to His peerless Name! Yes reader, the God of Israel cannot suffer one of His precious Promises to fall to the ground. What would become of us if He could? What security, what rest, what peace could we have, if Jehovah's covenant with Abraham were to fail in any single point? True it is that Israel has forfeited all claim. If it be a question of fleshly descent, Ishmael and Esau have a prior claim. If it be a question of legal obedience, the golden calf and the broken tables tell their melancholy tale. If it be a question of government on the ground of the Moab covenant, they have not a single plea to urge. But God will be God, spite of Israel's lamentable unfaithfulness. "The gifts and calling of God are without repentance" and hence "All Israel shall be saved." God will most assuredly make good His oath to Abraham, spite of all the wreck and ruin of Abraham's seed. We must steadfastly hold to this, in the face of every opposing thought, feeling or opinion. Israel shall be restored, and blessed, and multiplied in their own beloved and holy land. They shall take down their harps from the willows and, beneath the peaceful shade of their own vines and fig-trees, chant the high praises of their loving Saviour and God throughout that bright millennial Sabbath which lies before them. Such is the unvarying testimony of scripture, from beginning to end, which must be maintained in its integrity, and made good in every particular, to the glory of God, and on the ground of His everlasting covenant. But we must return to our chapter, the closing verses of which demand our special attention. It is very touching and beautiful to mark the way in which Moses seeks to encourage the heart of the people in reference to the dreaded nations of Canaan. He enters into, and anticipates their very inmost thoughts and feelings. "If thou shalt say in thine heart, These nations are more than I; how can I dispossess them". Thou shalt not be afraid of them; but shalt well remember what the Lord thy God did unto Pharaoh, and unto all Egypt; the great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all the people of whom thou art afraid. Moreover, the Lord thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. Thou shalt not be affrighted at them; for the Lord thy God is among you, a mighty God and terrible. And the Lord thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. But the Lord thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. And he shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them. The graven images of their gods shall ye burn with fire, thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God. Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it; but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing." (Vers. 17-26.) The grand remedy for all unbelieving fears is simply to fix the eye upon the living God: thus the heart is raised above the difficulties whatever they may be. It is of no possible use to deny that there are difficulties and opposing influences of all sorts. This will not minister comfort and encouragement to the sinking heart. Some people affect a certain style of speaking of trials and difficulties which just goes to prove, not their practical knowledge of God, but their profound ignorance of the stern realities of life. They would fain persuade as that we ought not to feel the trials, sorrows and difficulties of the way. They might as well tell us that we ought not to have a head on our shoulders or a heart in our bosom. Such persons know not how to comfort those that are cast down. They are mere visionary theorists, wholly unfit to deal with souls passing through conflict or grappling with the actual facts of our daily history. How did Moses seek to encourage the hearts of his brethren?" "Be not affrighted," he says; but why? Was it that there were no enemies, no difficulties, no dangers? No, but "the Lord thy God is among you, a mighty God and terrible. Here is the true comfort and encouragement; the enemies were there but God is the sure resource. Thus it was that Jehoshaphat, in his time of trial and pressure, sought to encourage himself and his brethren. "O our God, wilt thou not judge them? For we have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon Thee." Here lies the precious secret. The eyes are upon God. His power is brought in, and this settles everything;. "If God be for us, who can be against us?" Moses meets, by his precious ministry, the rising fears in the heart of Israel, "These nations are more than I." Yes, but they are not more than the "mighty and terrible God." What nations could stand before Him? He had a solemn controversy with those nations because of their terrible sins; their iniquity was full; the reckoning time had come, and the God of Israel was going to drive them out before His people. Hence, therefore, Israel had no need to fear the power of the enemy. Jehovah would see to that. But there was something far more to be dreaded than the enemy's power, and that was the ensnaring influence of their idolatry. "The graven images of their gods shall ye burn with fire." "What!" the heart might say, "are we to destroy the gold and silver that adorn these images? Might not that be turned to some good account? Is it not a pity to destroy what is so very valuable in itself? It is all right to burn the images, but why not spare the gold and silver?" Ah! it is just thus the poor heart is prone to reason. Thus, oft-times we deceive ourselves when called to judge and abandon what is evil. We persuade ourselves of the rightness of making some reserve; we imagine we can pick and choose and make some distinction. We are prepared to give up some of the evil, but not all. We are ready to burn the wood of the idol, but spare the gold and silver. Fatal delusion! "Thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God" All must be given up, all destroyed. To retain an atom of the accursed thing is to fall into the snare of the devil, and link ourselves with that which, however highly esteemed among men, is an abomination in the sight of God. And let us mark and ponder the closing verses of our chapter. To bring an abomination into the house is to become like it! How very solemn! Do we fully understand it? The man who brought an abomination into his house became a cursed thing like it! Reader, may the Lord keep our hearts separated from all evil, and true and loyal to Himself! Deuteronomy 8 "All the commandments which I command thee this day shall ye observe to do, that ye may live, and multiply, and go in and possess the land which the Lord aware unto your fathers. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments or no." (Vers. 1, 2.) It is, at once, refreshing, edifying and encouraging to look back over the whole course along which the faithful hand of our God has conducted us; to trace His wise and gracious dealings with us; to call to mind His many marvellous interpositions on our behalf, how He delivered us out of this strait and that difficulty; how, oft-times, when we were at our wits' end, He appeared for our help, and opened the way before us, rebuking our fears and filling our hearts with songs of praise and thanksgiving. We must not, by any means, confound this delightful exercise with the miserable habit of looking back at our ways, Our attainments, our progress, our service, what we have been able to do, even though we are ready to admit, in a general way, that it was only by the grace of God that we were enabled to do any little work for Him. All this only ministers to self complacency, which is destructive of all true spirituality of mind. Self-retrospection, if we may be allowed to use such a term, is quite as injurious in its moral effect as self-introspection, In short self occupation, in any of its multiplied phases, is most pernicious; it is, in so far as it is allowed to operate, the death-blow to fellowship. Anything that tends to bring self before the mind must be judged and refused, with stern decision; it brings in barrenness, darkness and feebleness. For a person to sit down to look back at his attainments or his doings, is about as wretched an occupation as any one could engage in. We may be sure it was not to any such thing as this that Moses exhorted the people when he charged them to "Remember all the way by which the Lord their God had led them" We may here recur, for a moment, to the memorable words of the apostle in Philippians 3. "Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Now, the question is, what were the "things" of which the blessed apostle speaks? Did he forget the precious dealings of God with his soul, throughout the whole of his wilderness journey? Impossible; indeed we have the very fullest and clearest evidence to the contrary. Hear his touching words before Agrippa: "Having therefore obtained help of God, I continue unto this day, witnessing both to small and great." So also, in writing to his beloved son and fellow-labourer, Timothy, he reviews the past, and speaks of the persecutions and afflictions which he had endured: "But," he adds, "Out of them all the Lord delivered me." And again, “ At my first answer no man stood with me, but all forsook me; I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion." To what then does the apostle refer when he speaks of "forgetting the things which are behind"? We believe he refers to all those things which had no connection with Christ things in which the heart might rest, and nature might glory - things which might act as weights and hindrances; all these were to be forgotten in the ardent pursuit of those grand and glorious realities which lay before him. We do not believe that Paul, or any other child of God or servant of Christ, could ever desire to forget a single scene or circumstance, in his whole earthly career, in any way illustrative of the goodness, the loving kindness, the tender mercy, the faithfulness of God. On the contrary, we believe it will ever be one of our very sweetest exercises to dwell upon the blessed memory of all our Father's ways with us while passing across the desert, home to our everlasting rest. " There with what joy reviewing Past conflicts, dangers, fears, Thy hand our foes subduing, And drying all our tears; Our hearts with rapture burning, The path we shall retrace. Where now our souls are learning The riches of thy grace." But let us not be misunderstood. We do not, by any means, wish to give countenance to the habit of dwelling merely upon our own experience. This is often very poor work, and resolves itself into self occupation. We have to guard against this as one of the many things which tend to lower our spiritual tone and draw our hearts away from Christ. But we need never be afraid of the result of dwelling upon the record of the Lord's dealings and ways with us. This is a blessed habit, tending ever to lift us out of ourselves, and fill us with praise and thanksgiving. Why, we may ask, were Israel charged to "remember all the way" by which the Lord their God had led them? Assuredly, to draw out their hearts in praise for the past, and to strengthen their confidence in God for the future. Thus it must ever be. "We'll praise Kim for all that is past, and trust Him for all that's to come." May we do so more and more! May we just move on, day by day, praising and trusting, trusting and praising. These are the two things which redound to the glory of God, and to our peace and joy in Him. When the eye rests on the "Eben-ezers" which lie all along the way, the heart must give forth its sweet "Hallelujahs" to Him who has helped us hitherto, and will help us right on to the end. He hath delivered, and He doth, deliver, and He will deliver. Blessed chain! Its every link is divine deliverance. Nor is it merely upon the signal mercies and gracious deliverances of our Father's hand that we are to dwell, with devout thankfulness, but also upon the "humblings" and the "provings" of His wise, faithful and holy love. All these things are full of richest blessing to our souls. They are not, as people sometimes call them, "mercies in disguise," but plain, palpable, unmistakable mercies for which we shall have to praise our God throughout the golden ages of that bright eternity which lies before us. "Thou shalt remember all the way" - every stage of the journey, every scene of wilderness life, all the dealings of God, from first to last, with the special object thereof, "to humble thee, and to prove thee, to know what was in thine heart." How wonderful to think of God's patient grace and painstaking love with His people in the wilderness! What precious instruction for us! With what intense interest and spiritual delight we can hang over the record of the divine dealings with Israel in all their desert wanderings! How much we can learn from the marvellous history! We, too, have to be humbled and proved, and made to know what is in our hearts. It is very profitable and morally wholesome. On our first setting out to follow the Lord, we know but little of the depths of evil and folly in our hearts. Indeed, we are superficial in everything. It is as we get on in our practical career that we begin to prove the reality of things; we find out the depths of evil in ourselves, the utter hollowness and worthlessness of all that is in the world, and the urgent need of the most complete dependence upon the grace of God, every moment. All this is very good; it makes us humble and self-distrusting; it delivers us from pride and self-sufficiency, and leads us to cling, in child-like simplicity, to the One who alone is able to keep us from falling. Thus as we grow in self-knowledge we get a deeper sense of grace, a more profound acquaintance with the wondrous love of the heart of God, His tenderness toward us, His marvellous patience in bearing with all our infirmities and failings, His rich mercy in having taken us up at all, His loving ministry to all our varied need, His numberless interpositions on our behalf, the exercises through which He has seen fit to lead us for our souls' deep and permanent profit. The practical effect of all this is invaluable; it imparts depth, solidity and mellowness to the character; it cures us of all our crude notions, and vain theories; it delivers us from one-sidedness and wild extremes; it makes us tender, thoughtful, patient and considerate toward others; it corrects our harsh judgements and gives a gracious desire to put the best possible construction upon the actions of others, and a readiness to attribute the best motives in cases which may seem to us equivocal. These are precious fruits of wilderness experience which we may all earnestly covet. "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know, that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live." (Ver. 3.) This passage derives special interest and importance from the fact that it is the first of our Lord's quotations from the book of Deuteronomy, in His conflict with the adversary in the wilderness. Let us ponder this deeply. It demands our earnest attention. Why did our Lord quote from Deuteronomy? Because that was the book which, above all others, specially applied to the condition of Israel, at the moment. Israel had utterly failed, and this weighty fact is assumed in the book of Deuteronomy, from beginning to end. But not withstanding the failure of the nation, the path of obedience lay open to every faithful Israelite. It was the privilege and duty of every one who loved God, to abide by His word, under all circumstances; and in all places. Now, our blessed Lord was divinely true to the position of the Israel of God; Israel after the flesh had failed and forfeited everything; He was there, in the wilderness, as the true Israel of God, to meet the enemy by the simple authority of the word of God. "And Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, being forty days tempted of the devil. And in those days he did eat nothing; and when they were ended, he afterward hungered. And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God." (Luke 4.) Here then is something for us to ponder. The perfect Man, the true Israel, in the wilderness, surrounded by the wild beasts, fasting for forty days, in the presence of the great adversary of God, of man, of Israel. There was not a single feature in the scene to speak for God. It was not with the second Adam as it was with the first; He was not surrounded with all the delights of Eden, but with all the dreariness and desolation of a desert, there in loneliness and hunger - but there for God! Yes; blessed be His Name, and there for man; there to show man how to meet the enemy in all his varied temptations; there to show man how to live. We must not suppose, for a moment, that our adorable Lord met the adversary as God over all; true, He was God, but if it were only as such that He stood in the conflict, it could not afford any example for us. Besides, it would be needless to tell us that God was able to vanquish and put to flight a creature which His own hand had formed. But to see One who was, in every respect, a man, and in all the circumstances of humanity, sin excepted; to see Him there in weakness, in hunger, standing amid the consequences of man's fall, and to find Him triumphing completely over the terrible foe; it is this which is so full of comfort, consolation, strength and encouragement for us. And how did He triumph? This is the grand and all-important question for us, a question demanding the most profound attention of every member of the church of God, a question the magnitude and importance of which it would be utterly impossible to overstate. How then did the Man Christ Jesus vanquish Satan in the wilderness? Simply by the word of God. He overcame not as the Almighty God, but as the humble, dependent, self-emptied, and obedient Man. We have before us the magnificent spectacle of a man, standing in the presence of the devil, and utterly confounding him with no other weapon whatsoever save the word of God. It was not by the display of divine power, for that could be no model for us; it was simply with the word of God in His heart and in His mouth, that the second Man confounded the terrible enemy of God and man. And let us carefully note that our blessed Lord does not reason with Satan He does not appeal to any facts connected with Himself - facts with which the enemy was well acquainted. He does not say, “ I know I am the Son of God; the opened heavens, the descending Spirit, the Father's voice have all borne witness to the fact of my being the Son of God." No; this would not do; it would not and could not be an example for us. The one special point for us to seize and learn from is that our Great Exemplar, when meeting all the temptations of the enemy, used only the weapon which we have in our possession, namely, the simple, precious, written, word of God. We say, "all the temptations," because in all the three instances our Lord's unvarying reply is, "It is written." He does not say, "I know" - "I think" - I feel" - "I believe" this, that or the other; He simply appeals to the written word of God - the book of Deuteronomy in particular, that very book which infidels have dared to insult, but which is pre-eminently the book for every obedient man, in the face of total, universal, hopeless wreck and ruin. This is of unspeakable moment for us, beloved reader. It is as though our Lord Christ had said to the adversary, "Whether I am the Son of God or not, is not now the question, but how man is to live, and the answer to this question is only to be found in holy scripture; and it is to be found there as clear as a sunbeam, quite irrespective of all questions respecting me. Whoever I am, the scripture is the same, “ Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord." Here we have the only true, the only safe, the only happy attitude for man, namely, hanging in earnest dependence upon "every word that proceedeth out of the mouth of the Lord." Blessed attitude! we may well say; there is nothing like it in all this world. It brings the soul into direct, living, personal contact with the Lord Himself, by means of His word. It makes the word so absolutely essential to us, in everything; we cannot do without it. As the natural life is sustained by bread, so the spiritual life is sustained by the word of God. It is not merely going to the Bible to find doctrines there, or to have our opinions or views confirmed; it is very much more than this; it is going to the Bible for the staple commodity of life - the life of the new man; it is going there for food, for light, for guidance, for comfort, for authority, for strength, for all, in short, that the soul can possibly need, from first to last. And let us specially note the force and value of the expression, every word." How fully it shows that we cannot afford to dispense with a single word that has proceeded out of the mouth of the Lord. We want it all We cannot tell the moment in which some exigency may present itself for which scripture has already provided. We may not; perhaps, have specially noticed the scripture before, but when the difficulty arises, if we are in a right condition of soul, the true posture of heart, the Spirit of God will furnish us with the needed scripture; and we shall see a force, beauty, depth and moral adaptation in the passage which we had never seen before. Scripture is a divine, and therefore exhaustless treasury in which God has made ample provision for all the need of His people, and for each believer in particular, right on to the end. Hence we should study it all, ponder it, dig deeply into it, and have it treasured up in our hearts, ready for use when the demand arises. There is not a single crisis occurring in the entire history of the church of God, not a single difficulty in the entire path of any individual believer, from beginning to end, which has not been perfectly provided for in the Bible. We have all we want in that blessed volume; and hence we should be ever seeking to make ourselves more and more acquainted with what that volume contains so as to be "thoroughly furnished" for whatever may arise, whether it be a temptation of the devil, an allurement of the world, or a lust of the flesh; or, on the other hand, for equipment for that path of good works which God has afore prepared that we should walk in it. And we should further give special attention to the expression, "Out of the mouth of the Lord." This is unspeakably precious. It brings the Lord so very near to us, and gives us such a sense of the reality of feeding upon His every word, yea, of hanging upon it as something absolutely essential and indispensable. It sets forth the blessed fact that our souls can no more exist without the word than our bodies could without food. In a word, we are taught by this passage that man's true position, his proper attitude, his only place of strength, safety, rest and blessing is to be found in habitual dependence upon the word of God. This is the life of faith which we are called to live, life of dependence - the life of obedience - the life that Jesus lived perfectly. That blessed One would not move a step, utter a word, or do a single thing save by the authority of the word of God. No doubt He could have turned the stone into bread, but He had no command from God to do that; and inasmuch as He had no command, He had no motive for action. Hence Satan's temptations were perfectly Powerless. He could do nothing with a Man who would only act on the authority of the word of God. And we may also note, with very much interest and profit, that our blessed Lord does not quote scripture for the purpose of silencing the adversary; but simply as authority for His position and conduct. Here is where we are so apt to fail; we do not sufficiently use the precious word of God in this way; we quote it, at times, more for victory over the enemy than for power and authority for our own souls. Thus it loses its power in our hearts. We want to use the word as a hungry man uses bread, or as a mariner uses his chart and his compass; it is that on which we live and by which we move and act, and think and speak. Such it really is, and the more fully we prove it to be all this to us, the more we shall know of its infinite preciousness. Who is it that knows most of the real value of bread? Is it a chemist? No; but a hungry man. A chemist may analyse it and discuss its component parts, but a hungry man proves its worth. Who knows most of the real value of a chart; is it the teacher of navigation? No; but the mariner as he sails along an unknown and dangerous coast. These are but feeble figures to illustrate what the word of God is to the true Christian. He cannot do without it. It is absolutely indispensable, in every relationship of life, and in every sphere of action. His hidden life is fed and sustained by it; his practical life is guided by it; in all the scenes and circumstances of his personal and domestic history, in the privacy of his closet, in the bosom of his family, in the management of his affairs, he is cast upon the word of God for guidance and counsel. And it never fails those who simply cleave to it, and confide in it. We may trust scripture without a single shade of misgiving. Go to it when we will, we shall always find what we want. Are we in sorrow? Is the poor heart bereaved, crushed and desolate? What can soothe and comfort us like the balmy words which the Holy Spirit has penned for us? One sentence of holy scripture can do more, in the way of comfort and consolation, than all the letters of condolence that ever were penned by human hand. Are we discouraged, faint-hearted and cast down? The word of God meets us with its bright and soul-stirring assurances. Are we pressed by pinching poverty? The Holy Ghost brings home to our hearts some golden promise from the page of inspiration, recalling us to Him who is "The Possessor of heaven and earth," and who, in His infinite grace, has pledged Himself to "supply all our need according to his riches in glory, by Christ Jesus." Are we perplexed and harassed by the conflicting opinions of men, by the dogmas of conflicting schools of divinity, by religious and theological difficulties? A few sentences of holy scripture will pour in a flood of divine light upon the heart and conscience, and set us at perfect rest, answering every question, solving every difficulty, removing every doubt, chasing away every cloud, giving us to know the mind of God, putting an end to conflicting opinions by the one divinely competent authority. What a boon, therefore, is holy scripture! What a precious treasure we possess in the word of God! How we should bless His holy Name for having given it to us! Yes; and bless Him, too, for everything that tends to make us more fully acquainted with the depth, fullness and power of those words of our chapter, "Man shall not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live." Truly precious are these words to the heart of the believer! And hardly less so are those that follow, in which the beloved and revered lawgiver refers with touching sweetness to Jehovah's tender care throughout the whole of Israel's desert wanderings. "Thy raiment," he says, "waxed not old upon thee, neither did thy foot swell, these forty years." What marvellous grace shines out in these words! Only think, reader, of Jehovah looking after His people, in such a manner, to see that their garments should not wax old or their foot swell! He not only fed them, but clothed them and cared for them in every way. He even stooped to look after their feet, that the sand of the desert might not injure them! Thus, for forty years, did He watch over them, with all the exquisite tenderness of a father's heart. What will not love undertake to do for its object? Jehovah had set His love upon His people, and this one blessed fact secured everything for them, had they only understood it. There was not a single thing within the range of Israel's necessities, from Egypt to Canaan, which was not secured to them and included in the fact that Jehovah had undertaken to do for them. With infinite love and almighty power on their side, what could be lacking? But then, as we know, love clothes itself in various forms. It has something more to do than to provide food and raiment for its objects. It has not only to take account of their physical but also of their moral and spiritual wants. Of this the lawgiver does not fail to remind the people. "Thou shalt also consider," he says, "in thine heart" - the only true and effective way to consider - "that, as a man chasteneth his son, so the Lord thy God chasteneth thee." Now, we do not like chastening; it is not joyous, but grievous. It is all very well for a son to receive food and raiment from a father's hand, and to have all his comforts provided by a father's thoughtful love; but he does not like to see him taking down the rod. And yet that dreaded rod may be the very best thing for the son; it may do for him what no material benefits or earthly blessings could effect; it may correct some bad habit, or deliver him from some wrong tendency, or save him from some evil influence, and thus prove a great moral and spiritual blessing for which he shall have to be for ever thankful. The grand point for the son is to see a father's love and care in the discipline and chastening, just as distinctly as in the various material benefits which strew his path from day to day. Here is precisely where we so signally fail, in reference to the disciplinary dealings of our Father. We rejoice in His benefits and blessings; we are filled with praise and thankfulness as we receive, day by day, from His liberal hand, the rich supply of all our need; we delight to dwell upon His marvellous interposition on our behalf, in times of pressure and difficulty; it is a most precious exercise to look back over the path by which His good hand has led us, and mark those "Eben-ezers" which tell of gracious help supplied all along the road. All this is very good, and very right, and very precious; but then there is great danger of our resting in the mercies, the blessings and the benefits which flow, in such rich profusion, from our Father's loving heart and liberal hand. We are apt to rest in these things, and say with the psalmist, "In my prosperity I said, I shall never be moved. Lord, by thy favour thou hast made my mountain to stand strong." True it is, "by thy favour," but yet we are prone to be occupied with our mountain, and our prosperity; we allow these things to come in between our hearts and the Lord, and thus they become a snare to us. Hence the need of chastening Our Father, in His faithful love and care is watching over us; He sees the danger and He sends trial, in one shape or another. Perhaps a telegram comes announcing the death of a beloved child, or the crash of a bank involving the loss of our earthly all. Or, it may be, we are laid on a bed of pain and sickness, or called to watch by the sick bed of a beloved relative. In a word, we are called to wade through deep waters which- seem to our poor feeble coward hearts absolutely overwhelming. The enemy suggests the question, "Is this love?" Faith replies, without hesitation and without reserve, "Yes!" it is all love, perfect love; the death of the child, the loss of the property, the long, heavy, painful illness, all the sorrow, all the pressure, all the exercise, the deep waters and dark shadows - all, all is love - perfect love and unerring wisdom. I feel assured of it, even now; I do not wait to know it by-and-by, when I shall look back on the path from amid the full light of the glory; I know it now, and delight to own it to the praise of the infinite grace which has taken me up from the depth of my ruin, and charged itself with all that concerns me, and which deigns to occupy itself with my very failures, follies and sins, in order to deliver me from them, to make me a partaker of divine holiness, and conform me to the image of that blessed One who "loved me and gave himself for me." Christian reader, this is the way to answer Satan, and to hush the dark reasonings which may spring up in our hearts. We must always justify God. We must look at all His disciplinary dealings in the light of His love. "Thou, shalt also consider in thine heart, that, as a man chasteneth his son, so the Lord thy God chasteneth thee." Most surely we should not like to be without the blessed pledge and proof of sonship. "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 to 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; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed." Heb. 12: 5-13. It is, at once, interesting and profitable to mark the way in which Moses presses upon the congregation the varied motives of obedience arising from the past, the present and the future. Everything is brought to bear upon them to quicken and deepen their sense of Jehovah's claims upon them. They were to "remember" the past; they were to "consider" the present; and they were to anticipate the future; and all this was to act on their hearts, and lead them forth in holy obedience to that blessed and gracious One who had done, who was doing, and who would do such great things for them. The thoughtful reader can hardly fail to observe in this constant presentation of moral motives a marked feature of this lovely book of Deuteronomy, and a striking proof that it is no mere attempt at a repetition of what we have in Exodus; but, on the contrary, that our book has a province, a range, a scope and design entirely its own. To speak of mere repetition is absurd; to speak of contradiction is impious. "Therefore thou shalt keep the commandments of the Lord thy God, to walk in his ways, and to fear him." The word "therefore" had a retrospective and prospective force. It was designed to lead the heart back over the past dealings of Jehovah, and forward into the future. They were to think of the marvellous history of those forty years in the desert, the teaching, the humbling, the proving, the watchful care, the gracious ministry, the full supply of all their need, the manna from heaven, the stream from the smitten rock, the care of their garments and of their very feet, the wholesome discipline for their moral good. What powerful moral motives were here for Israel's obedience! But this was not all, they were to look forward into the future; they were to anticipate the bright prospect which lay before them; they were to find in the future, as well as in the past and the present, the solid basis of Jehovah's claims upon their reverent and whole-hearted obedience. "For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig-trees, and pomegranates, a, land of oil olive, and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass." How fair was the prospect! How bright the vision! How marked the contrast to the Egypt behind them and the wilderness through which they had passed! The Lord's land lay before them in all its beauty and verdure, its vine-clad hills and honeyed plains, its gushing fountains and flowing streams. How refreshing the thought of the vine, the fig-tree, the pomegranate and the olive! How different from the leeks, onions and garlic of Egypt! Yes, all so different, It was the Lord's own land: this was enough. It produced and contained all they could possibly want. Above its surface, rich profusion; below, untold wealth, exhaustless treasure. What a prospect! How the faithful Israelite would long to enter upon it! - long to exchange the sand of the desert for that bright inheritance! True, the desert had its deep and blessed experiences, its holy lessons, its precious memories. There they had known Jehovah in a way they could not know Him even in Canaan; all this was quite true, and we can fully understand it; but still the wilderness was not Canaan, and every true Israelite would long to set his foot on the land of promise, and truly we may say that Moses presents the land, in the passage just quoted, in a way eminently calculated to attract the heart. "A land," he says, "wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it." What more could be said? Here was the grand fact, in reference to that good land into which the hand of covenant love was about to introduce them. All their wants would be divinely met. Hunger and thirst should never be known there. Health and plenty, joy and gladness, peace and blessing were to be the assured portion of the Israel of God, in that fair inheritance upon which they were about to enter. Every enemy was to be subdued; every obstacle swept away; "the pleasant land," was to pour forth its treasures for their use; watered continually by heaven's rain, and warmed by its sunlight, it was to bring forth, in rich abundance, all that the heart could desire. What a land! what an inheritance! What a home! Of course, we are looking at it now from a divine standpoint; looking at it according to what it was in the mind of God, and what it shall, most assuredly, be to Israel, during that bright millennial age which lies before them. We should have but a very poor idea indeed of the Lord's land, were we to think of it merely as possessed by Israel in the past, even in the very brightest days of its history, as it appeared amid the splendours of Solomon's reign We must look onward to "the times of the restitution of all things," in order to have anything like a true idea of what the land of Canaan will yet be to the Israel of God. Now Moses speaks of the land according to the divine idea of it. He presents it as given by God, and not as possessed by Israel. This makes all the difference. According to his charming description, there was neither enemy nor evil occurrent: nothing but fruitfulness and blessing from end to end. That is what it would have been, that is what it should have been, and that is what it shall be, by-and-by, to the seed of Abraham, in pursuance of the covenant made with their fathers - the new, the everlasting covenant, founded on the sovereign grace of God, and ratified by the blood of the cross. No power of earth or hell can hinder the purpose or the promise of God. "Hath he said, and shall he not do it?" God will make good to the letter every word, spite of all the enemy's opposition, and the lamentable failure of His people. Though Abraham's seed have utterly failed under law and under government, yet Abraham's God will give grace and glory, for His gifts and calling are without repentance. Moses fully understood all this. He knew how it would turn out with those who stood before him, and with their children after them, for many generations; and he looked forward into that bright future in which a covenant God would display, in the view of all created intelligences, the triumphs of His grace in His dealings with the seed of Abraham His friend. Meanwhile, however, the faithful servant of Jehovah, true to the object before his mind, in all those marvellous discourses in the opening of our book, proceeds to unfold to the congregation the truth as to their mode of acting in the good land on which they were about to plant their foot. As he had spoken of the past and of the present, so would he make use of the future; he would turn all to account in his holy effort to urge upon the people their obvious, bounden duty to that blessed One who had so graciously and tenderly cared for them all their journey through, and who was about to bring them in and plant them in the mountain of His inheritance. Let us hearken to His touching and powerful exhortations. When thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which he has given thee." How simple! How lovely! How morally suitable! Filled with the fruit of Jehovah's goodness, they were to bless and praise His holy Name. He delights to surround Himself with hearts filled to overflowing with the sweet sense of His goodness, and pouring forth songs of praise and thanksgiving. He inhabits the praises of His people. He says, "Whoso offereth praise glorifieth me." The feeblest note of praise from a grateful heart ascends as fragrant incense to the throne and to the heart of God. Let us remember this, beloved reader. It is as true for us, most surely, as it was for Israel, that praise is comely. Our grand primary business is to praise the Lord. Our every breath should be a hallelujah. It is to this blessed and most sacred. exercise the Holy Ghost exhorts us, in manifold places. "By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his name." We should ever remember that nothing so gratifies the heart and glorifies the Name of our God as a thankful worshipping spirit on the part of His people. It is well to do good and communicate. God is well pleased with such sacrifices. It is our high privilege, while we have opportunity, to do good unto all men, and especially unto them who are of the household of faith. We are called to be channels of blessing between the loving heart of our Father and every form of human need that comes before us in our daily path. All this is most blessedly true; but we must never forget that the very highest place is assigned to praise. It is this which shall employ our ransomed powers, throughout the golden ages of eternity, when the sacrifices of active benevolence shall no longer be needed. But the faithful lawgiver knew but too well the sad proneness of the human heart to forget all this, to lose sight of the gracious Giver, and rest in His gifts. Hence he addresses the following admonitory words to the congregation-wholesome words, truly, for them and for us. May we bend our ears and our hearts to them, in holy reverence and teachableness of spirit! "Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgements, and his statutes, which I command thee this day. Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage, who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought; where there was no water; who brought thee forth water out of the rock of flint, who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end: and thou say in thine heart, My power, and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God; for it is he that giveth thee power to get wealth, that he may establish his covenant, which he sware unto thy fathers, as it is this day. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day, that ye shall utterly perish. As the nations which the Lord destroyeth before your face, so shall ye perish, because ye would not be obedient unto the voice of the Lord your God." (Vers. 11-20.) Here is something for us to ponder deeply. It has, most assuredly, a voice for us, as it had for Israel. We may perhaps feel disposed to marvel at the frequent reiteration of the note of warning and admonition, the constant appeals to the heart and conscience of the people as to their bounden duty to obey, in all things, the word of God; the recurrence again and again to those grand soul-stirring facts connected with their deliverance out of Egypt, and their journey through the wilderness. But wherefore should we marvel? In the first place, do we not deeply feel and fully admit our own urgent need of warning, admonition and exhortation? Do we not need line upon line, precept upon precept, and that continually? Are we not prone to forget the Lord our God, to rest in His gifts instead of Himself? Alas! alas! we cannot deny it. We rest in the stream, instead of getting up to the Fountain. We turn the very mercies, blessings and benefits which strew our path, in rich profusion, into an occasion of self-complacency and gratulation, instead of finding in them the blessed ground of continual praise and thanksgiving. And then, as to those great facts of which Moses so continually reminds the people, could they ever lose their moral weight, power or preciousness? Surely not. Israel might forget and fail to appreciate those facts, but the facts remained the same. The terrible plagues of Egypt, the night of the passover, their deliverance from the land of darkness, bondage and degradation, their marvellous passage through the Red Sea, the descent of that mysterious food from heaven, morning by morning, the refreshing stream gushing forth from the flinty rock: how could such facts as these ever lose their power over a heart possessing a spark of genuine love to God? And why should we wonder to find Moses, again and again, appealing to them and using them as a most powerful lever wherewith to move the hearts of the people? Moses felt the mighty moral influence of these things himself, and he would fain lead others to feel it also. To him they were precious beyond expression, and he longed to make his brethren feel their preciousness as well as himself. It was his one object to set before them, in every possible way the powerful claims of Jehovah upon their hearty and unreserved obedience. This, reader, will account for what might, to an unspiritual, unintelligent, cursory reader, seem the too frequent recurrence to the scenes of the past, in those wonderful discourses of Moses. We are reminded, as we read them, of the lovely words of Peter, in his second epistle: "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance." (2 Peter 1: 12-15.) How striking the unity of spirit and purpose in these two beloved and venerable servants of God! Both the one and the other felt the tendency of the poor human heart to forget the things of God, of heaven and of eternity; and they felt the supreme importance and infinite value of the things of which they spoke. Hence their earnest desire to keep them continually before the hearts and abidingly in the remembrance of the Lord's beloved people. Unbelieving, restless nature might say to Moses or to Peter, "Have you nothing new to tell us? Why are you perpetually dwelling on the same old themes? We know all you have got to say; we have heard it again and again. 'Why not strike out into some new field of thought? Would it not be well to try and keep abreast of the science of the day? If we keep perpetually moping over those antiquated themes, we shall be left stranded on the bank while the stream of civilization rushes on. Pray give us something new." Thus might the poor unbelieving mind, the worldly heart reason; but faith knows the answer to all such miserable suggestions. We can well believe that both Moses and Peter would have made short work with all such reasonings. And so should we. We know whence they emanate, whither they tend, and what they are worth; and we should have, if not on our lips, at least deep down in our hearts a ready answer - an answer perfectly satisfactory to us, however contemptible it may seem to the men of this world. Could a true Israelite ever tire of hearing of what the Lord had done for him, in Egypt, in the Red Sea, and in the wilderness? Never! Such themes would be ever fresh, ever welcome to his heart. And just so with the Christian; can he ever tire of the cross and all the grand and glorious realities that cluster round it? Can he ever tire of Christ, His peerless glories and unsearchable riches - His Person, His work, His offices? Never! No, never, throughout the bright ages of eternity. Does he crave anything new? Can science improve upon Christ? Can human learning add ought to the great mystery of godliness which has for its foundation God manifest in the flesh, and for its topstone a Man glorified in heaven? Can we ever get beyond this? No, reader, we could not if we would, and we would not if we could. And even were we, for a moment, to take a lower range, and look at the works of God in creation; do we ever tire of the sun? He is not new; he has been pouring his beams upon this world for well-nigh six thousand years, and yet those beams are as fresh and as welcome today as they were when first created. Do we ever tire of the sea? It is not new; its tide has been ebbing and flowing for nearly six thousand years, but its waves are as fresh and as welcome on our shores as ever. True, the sun is often too dazzling to man's feeble vision, and the sea often swallows up, in a moment, man's boasted works; but yet the sun and the sea never lose their power, their freshness, their charm. Do we ever tire of the dew-drops that fall in refreshing virtue upon our gardens and fields? Do we ever tire of the perfume that emanates from our hedgerows? Do we ever tire of the notes of the nightingale and the thrush? And what are all these when compared with the glories which cluster round the Person and the cross of Christ? What are they when put in contrast with the grand realities of that eternity which is before us? Reader, let us beware how we listen to such suggestions, whether they come from without or spring from the depths of our own evil hearts, lest we be found, like Israel after the flesh, loathing the heavenly manna and despising the pleasant land; or like Demas who forsook the blessed apostle, having loved this present age; or like those of whom we read in the sixth of John, who, offended by our Lord's close and pointed teaching, "went back, and walked no more with him." May the Lord keep our hearts true to Himself, and fresh and fervent in His blessed cause, till He come! Deuteronomy 9 "Hear, O Israel; thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven; a people great and tall, the children of the Anakims, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak!" (Vers. 1, 2.) This chapter opens with the same grand Deuteronomic sentence, "Hear, O Israel." This, we may say, is the key note of this most blessed book, and especially of those opening discourses which have been engaging our attention. But the chapter which now lies open before us presents subjects of immense weight and importance. In the first place, the lawgiver sets before the congregation, in terms of deep solemnity, that which lay before them, in their entrance upon the land. He does not hide from them the fact that there were serious difficulties and formidable enemies to be encountered. This he does, we need hardly say, not to discourage their hearts, but that they might be forewarned, forearmed, and prepared. What that preparation was we shall see presently; but the faithful servant of God felt the rightness, yea, the urgent need of putting the true state of the case before his brethren. There are two ways of looking at difficulties; we may look at them from a human stand-point, or from a divine one; we may look at them in a spirit of unbelief, or we may look at them in the calmness and quietness of confidence in the living God. We have an instance of the former, in the report of the unbelieving spies, in Numbers 13; We have an instance of the latter, in the opening of our present chapter. It is not the province nor the path of faith to deny that there are difficulties to be encountered by the people of God; it would be the height of folly to do so, inasmuch as there are difficulties, and it would be but fool-hardiness, fanaticism, or fleshly enthusiasm to deny it. It is always well for people to know what they are about, and not to rush blindly into a path for which they are not prepared. An unbelieving sluggard may say, "There is a lion in the way;" a blind enthusiast may say, "There is no such thing;" the true man of faith will say, "Though there were a thousand lions in the way, God can soon dispose of them” . But, as a great practical principle of general application, it is very important for all the Lord's people to consider deeply and calmly what they are about, ere they enter upon any particular path of service or line of action. If this were more attended to, we should not witness so many moral and spiritual wrecks around us. What mean those most solemn, searching and testing words addressed by our blessed Lord to the multitudes that thronged around Him, in Luke 14? "He turned and said to them, If any man come to me, and hate not his father, and mother his wife, and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish" (Vers. 26-30.) These are solemn and seasonable words for the heart. How many unfinished buildings meet our view, as we look forth over the wide field of Christian profession, giving sad occasion to the beholders for mockery! How many set out upon a path of discipleship, under some sudden impulse, or under the pressure of mere human influence, without a proper understanding or a due consideration of all that is involved; and then when difficulties arise, when trials come, when the path is found to be narrow, rough, lonely, unpopular, they give it up, thus proving that they had never really counted the cost, never taken the path in communion with God, never understood what they were doing. Now, such cases are very sorrowful; they bring great reproach on the cause of Christ, give occasion to the adversary to blaspheme, and greatly dishearten those who care for the glory of God and the good of souls. Better far not to take the ground at all than, having taken it, to abandon it in dark unbelief and worldly-mindedness. Hence, therefore, we can perceive the wisdom and faithfulness of the opening words of our chapter. Moses tells the people plainly what was before them; not, surely, to discourage them, but to preserve them from self-confidence which is sure to give way in the moment of trial; and to cast them upon the living God who never fails a trusting heart. “ Understand therefore this day, that the Lord thy God is he which goeth over before thee; as a consuming fire he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the Lord hath said unto thee." Here, then, is the divine answer to all difficulties, be they ever so formidable. What were mighty nations, great cities, fenced walls, in the presence of Jehovah? Simply as chaff before the whirlwind. "If God be for us, who can be against us?" The very things which scare and stumble the coward heart afford an occasion for the display of God's power, and the magnificent triumphs of faith. Faith says, "Grant me but this, that God is before me and with me, and I can go anywhere." Thus the only thing in all this world that really glorifies God is the faith that can trust Him and use Him and praise Him; and inasmuch as faith is the only thing that glorifies God, so is it the only thing that gives man his proper place, even the place of complete dependence upon God, and this ensures victory and inspires praise-unceasing praise. But we must never forget that there is moral danger in the very moment of victory - danger arising out of what we are in ourselves. There is the danger of self-gratulation - a terrible snare to us poor mortals. In the hour of conflict, we feel our weakness, our nothingness, our need. This is good and morally safe. It is well to be brought down to the very bottom of self and all that pertains to it, for there we find God, in all the fullness and blessedness of what He is, and this is sure and certain victory and consequent praise. But our treacherous and deceitful hearts are prone to forget whence the strength and victory come. Hence the moral force, value and seasonableness of the following admonitory words addressed by the faithful minister of God to the hearts and consciences of his brethren, "Speak not thou in thine heart - here is where the mischief always begins - "after that the Lord hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this land; but for the wickedness of those nations the Lord doth drive them out from before thee." Alas! what materials there are in us! What ignorance of our own hearts! What a shallow sense of the real character of our ways! How terrible to think that we are capable of saying in our hearts such words as, "For my righteousness!" Yes, reader we are verily capable of such egregious folly; for as Israel was capable of it so are we, inasmuch as we are made of the very same material; and that they were capable of it is evident from the fact of their being warned against it; for, most assuredly, the Spirit of God does not warn against phantom dangers or imaginary temptations. We are verily capable of turning the actings of God on our behalf into an occasion of self-complacency; instead of seeing in those gracious actings a ground for heartfelt praise to God, we use them as a ground for self exaltation. Hence, therefore, we would do well to ponder the words of faithful admonition addressed by Moses to the hearts and consciences of the people; they furnish a very wholesome antidote for the self-righteousness so natural to us as well as to Israel. " Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land; but for the wickedness of those nations the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord sware unto thy fathers, Abraham, Isaac, and Jacob. Understand therefore, that the Lord giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people. Remember, and forget not, how thou provokedst the Lord thy God to wrath in the wilderness; from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the Lord." (Vers. 5-7.) This paragraph sets forth two great principles which, if fully laid hold of, must put the heart into a right moral attitude. In the first place, the people were reminded that their possession of the land of Canaan was simply in pursuance of God's promise to their fathers. This was placing the matter on the most solid basis - a basis which nothing could ever disturb. As to the seven nations who were to be dispossessed, it was on the ground of their wickedness that God, in the exercise of His righteous government, was about to drive them out. Every landlord has a perfect right to eject bad tenants; and the nations of Canaan had not only failed to pay their rent, as we say, but they had injured and defiled the property to such an extent that God could no longer endure them; and therefore He was going to drive them out, irrespective altogether of the incoming tenants. Whoever was going to get possession of the property, these dreadful tenants must be evicted. The iniquity of the Amorites had reached its highest point, and nothing remained but that judgement should take its course. Men might argue and reason as to the moral fitness and consistency of a benevolent Being unroofing the houses of thousands of families and putting the occupants to the sword; but we may depend upon it the government of God will make very short work with all such arguments. God, blessed for ever be His holy Name, knows how to manage His own affairs, and that too without asking man's opinion. He had borne with the wickedness of the seven nations to such a degree that it had become absolutely insufferable; the very land itself could not bear it. Any further exercise of forbearance would have been a sanction of the most terrible abominations; and this of course was a moral impossibility. The glory of God absolutely demanded the expulsion of the Canaanites. Yes; and we may add, the glory of God demanded the introduction of the seed of Abraham into possession of the property to hold, as tenants for ever under the Lord God Almighty, the most High God, Possessor of heaven and earth. Thus the matter stood for Israel, had they but seen it. Their possession of the land of promise and the maintenance of the divine glory were so bound up together that one could not be touched without touching the other. God had promised to give the land of Canaan to the seed of Abraham, as an everlasting possession. Had He not a right to do so? Will infidels question God's right to do as He will with His own? Will they refuse to the Creator and Governor of the universe a right which they claim for themselves? The land was Jehovah's, and He gave it to Abraham His friend for ever; and although this was true, yet were not the Canaanites disturbed in their tenure of the property until their wickedness had become positively unbearable. Thus we see that in the matter both of the outgoing and incoming tenants, the glory of God was involved. That glory demanded that the Canaanites should be expelled because of their ways; and that glory demanded that Israel should be put in possession because of the promise to Abraham, Isaac and Jacob. But, in the second place, Israel had no ground for self-complacency, as Moses most plainly and faithfully instructs them. He rehearses in their ears, in the most touching and impressive manner, all the leading scenes of their history from Horeb to Kadesh-barnea; he refers to the golden calf, to the broken tables of the covenant, to Taberah and Massah, and Kibroth-hattaavah; and sums all up, at verse 24, with these pungent humbling words, "Ye have been rebellious against the Lord from the day that I knew you." This was plain dealing with heart and conscience. The solemn review of their whole career was eminently calculated to correct all false notions about themselves; every scene and circumstance in their entire history, if viewed from a proper standpoint, only brought to light the humbling fact of what they were, and how near they had been, again and again, to utter destruction. With what stunning force must the following words have fallen upon their ears! "And the Lord said unto me, Arise, get thee down quickly from hence, for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image. Furthermore, the Lord spake unto me, saying, I have seen this people, and behold, it is a stiff-necked people; let me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they." (Vers. 12-14.) How withering was all this to their natural vanity, pride and self-righteousness! How should their hearts have been moved to their very deepest depths by those tremendous words, "Let me alone, that I may destroy them!" How solemn to reflect upon the fact which these words revealed - their appalling nearness to national ruin and destruction! How ignorant they had been of all that passed between Jehovah and Moses, on the top of mount Horeb! They had been on the very brink of an awful precipice. Another moment might have dashed them over. The intercession of Moses had saved them, the very man whom they had accused of taking too much upon him. Alas! how they had mistaken and misjudged him! How utterly astray they had been in all their thoughts! Why the very man whom they had accused of self-seeking and desiring to make himself altogether a prince over them, had actually refused a divinely given opportunity of becoming the head of a greater and mightier nation than they! Yes, and this same man had earnestly requested that if they were not to be forgiven and brought into the land, his name might be blotted out of the book. How wonderful was all this! What a turning of the tables upon them! How exceedingly small they must have felt, in view of all these wonderful facts! Surely as they reviewed all these things, they might well see the utter folly of the words, "For my righteousness the Lord hath brought me in to possess this land." How could the makers of a molten image use such language! Ought they not rather to see and feel and own themselves to be no better than the nations that were about to be driven out from before them? For what had made them to differ? The sovereign mercy and electing love of their covenant God. And to what did they owe their deliverance out of Egypt, their sustenance in the wilderness, and their entrance into the land? Simply to the eternal stability of the covenant made with their fathers, "a covenant ordered in all things and sure," a covenant ratified and established by the blood of the Lamb, in virtue of which all Israel shall yet be saved and blessed in their own land. But we must now quote for the reader the splendid paragraph with which our chapter closes - a paragraph eminently fitted to open Israel's eyes to the utter folly of all their thoughts respecting Moses, their thoughts respecting themselves, and their thoughts respecting that blessed One who had so marvellously borne with all their dark unbelief and daring rebellion. "Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said he would destroy you. I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people and thine inheritance which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand. Remember thy servants, Abraham, Isaac, and Jacob; look; not unto the stubbornness of this people, nor to their uncleanness, nor to their sin : lest the land whence thou broughtest us out say, Because the Lord was not able to bring them into the land which he promised them, and because he hated them, he hath brought them out to slay them in the wilderness. Yet they are Thy people, and thine inheritance, which thou broughtest out by thy mighty power, and by thy stretched out arm." What marvellous words are these to be addressed by a human being to the living God! What powerful pleadings for Israel! What self-renunciation! Moses refuses the offered dignity of being the founder of a greater and mightier nation than Israel. He only desires that Jehovah should be glorified, and Israel pardoned, blessed and brought into the promised land. He could not endure the thought of any reproach being brought upon that glorious Name so dear to his heart; neither could he bear to witness Israel's destruction. These were the two things he dreaded; and as to his own exaltation, it was just the thing about which he cared nothing at all. This beloved and honoured servant cared only for the glory of God and the salvation of His people; and as to himself, his hopes, his interests, his all, he could rest, with perfect composure, in the assurance that his individual blessing and the divine glory were bound together by a link which could never be snapped. And oh! how grateful must all this have been to the heart of God! How refreshing to His spirit were those earnest, loving pleadings of His servant! How much more in harmony with His mind than the intercession of Elias against Israel, hundreds of years afterwards! How they remind us of the blessed ministry of our Great High Priest who ever liveth to make intercession for His people, and whose active intervention on our behalf never ceases for a single moment! And then how very touching and beautiful to mark the way in which Moses insists upon the fact that the people were Jehovah's inheritance, and that He had brought them up out of Egypt. The Lord had said, "Thy people which thou hast brought forth out of Egypt." But Moses says, "They are Thy people, and thine inheritance, which Thou broughtest out." This is perfectly exquisite. Indeed this whole scene is full of profound interest. Deuteronomy 10 "At that time the Lord said unto me, Hew thee two tables of stone like unto the first, and come up unto me into the mount, and make thee an ark of wood: and I will write on the tables the words that were in the first tables which thou brokest, and thou shalt put them in the ark. And I made an ark of shittim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. And he wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire, in the day of the assembly: and the Lord gave them unto me. And I turned myself and came down from the mount, and put the tables in the ark which I had made? and there they be, as the Lord commanded me." (Vers. 1-5.) The beloved and revered servant of God seemed never to weary of rehearsing in the ears of the people, the interesting, momentous and significant sentences of the past. To him they were ever fresh, ever precious. His heart delighted in them. They could never lose their charm in his eyes; he found in them an exhaustless treasury for his own heart, and a mighty moral lever wherewith to move the heart of Israel. We are constantly reminded, in these powerful and deeply affecting addresses, of the inspired apostle's words to his beloved Philippians, "To write the same things to you, to me is not grievous, but for you it is safe. "The poor restless, fickle, vagrant heart might long for some new theme; but the faithful apostle found his deep and unfailing delight in unfolding and dwelling upon those precious subjects which clustered, in rich luxuriance, around the Person and the cross of his adorable Lord and Saviour Jesus Christ. He had found in Christ all he needed, for time and eternity. The glory of His Person had completely eclipsed all the glories of earth and of nature. He could say, "What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." (Phil. 3: 7, 8.) This is the language of a true Christian, of one who had found a perfectly absorbing and commanding object in Christ. What could the world offer to such an one? What could it do for him? Did he want its riches, its honours, its distinctions, its pleasures? He counted them all as dung. How was this? Because he had found Christ. He had seen an object in Him which so riveted his heart that to win Him, and know more of Him, and be found in Him was the one ruling desire of his soul. If any one had talked to Paul about something new, what would have been his answer? If any one had suggested to him the thought of getting on in the world or of seeking to make money, what would have been his reply? simply this, " I have found my ALL in Christ; I want no more. I have found in Him 'unsearchable riches' - 'durable riches and righteousness.' In Him are hid all the treasures of wisdom and knowledge. What do I want of this world's riches, its wisdom or its learning? These things all pass away like the vapours of the morning; and even while they last, are wholly inadequate to satisfy the desires and aspirations of an immortal spirit. Christ is an eternal object, heaven's centre, the delight of the heart of God; He shall satisfy me throughout the countless ages of that bright eternity which is before me; and surely if He can satisfy me for ever, He can satisfy me now. Shall I turn to the wretched rubbish of this world, its pursuits, its pleasures, its amusements, its theatres, its concerts, its riches or its honours to supplement my portion in Christ? God forbid! All such things would be simply an intolerable nuisance to me. Christ is my all, and in all, now and for ever!" Such, we may well believe, would have been the distinctly pronounced reply of the blessed apostle; such was the distinct reply of his whole life; and such, beloved Christian reader, should be ours also. How truly deplorable, how deeply humbling to find a Christian turning to the world for enjoyment, recreation or pastime! It simply proves that he has not found a satisfying portion in Christ. We may set it down as a fixed principle that the heart which is filled with Christ has no room for ought beside. It is not a question of the right or the wrong of things; the heart does not want them, would not have them; it has found its present and everlasting portion and rest in that blessed One that fills the heart of God, and will fill the vast universe with the beams of His glory, throughout the everlasting ages. We have been led into the foregoing line of thought in connection with the interesting fact of Moses' unwearied rehearsal of all the grand events in Israel's marvellous history from Egypt to the borders of the promised land. To him they furnished a perpetual feast; and he not only found his own deep personal delight in dwelling upon them, but he also felt the immense importance of unfolding them before the whole congregation. To him, most surely, it was not grievous, but for them it was safe. How delightful for him, and how good and needful for them, to dwell upon the facts connected with the two sets of tables - the first set smashed to atoms, at the foot of the mountain and the second set enclosed in the ark. What human language could possibly unfold the deep significance and moral weight of such facts as these? Those broken tables! How impressive! How pregnant with wholesome instruction for the people. How powerfully suggestive! Will any one presume to say that we have here a mere barren repetition of the facts recorded in Exodus? Certainly no one who reverently believes in the divine inspiration of the Pentateuch. No, reader, the tenth of Deuteronomy fills a niche and does a work entirely its own. In it the lawgiver holds up to the hearts of the people past scenes and circumstances in such a way as to rivet them upon the very tablets of the soul. He allows them to hear the conversation between Jehovah and himself; he tells them what took place during those mysterious forty days upon that cloud-capped mountain. He lets them hear Jehovah's reference to the broken tables - the apt and forcible expression of the utter worthlessness of man's covenant. For why were those tables broken? Because they had shamefully failed. Those shattered fragments told the humiliating the of their hopeless ruin on the ground of the law. All was gone. Such was the obvious meaning of the fact. It was striking, impressive, unmistakable. Like a broken pillar over a grave which tells, at a glance, that the prop and stay of the family lies mouldering beneath. There is no need of any inscription, for no human language could speak with such eloquence to the heart as that most expressive emblem. So the broken tables were calculated to convey to the heart of Israel the tremendous fact that, so far as their covenant was concerned, they were utterly ruined, hopelessly undone; they were complete bankrupts on the score of righteousness. But then, that second set of tables, what of them? Thank God, they told a different tale altogether. They were not broken. God took care of them. "I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me." Blessed fact! "There they be." Yes, covered up in that ark which spoke of Christ, that blessed One who magnified the law and made it honourable, who established every jot and tittle of it, to the glory of God and the everlasting blessing of His people. Thus, while the broken fragments of the first tables told the sad and humbling tale of Israel's utter failure and ruin, the second tables, shut up intact in the ark set forth the glorious truth that Christ is the end of the law for righteousness to every one that believeth, to the Jew first, and also to the Gentile. We do not, of course, mean to say that Israel understood the deep meaning and far-reaching application of those wonderful facts which Moses rehearsed in their ears. As a nation, they certainly did not then, though, through-the sovereign mercy of God, they will, by-and-by. Individuals may, and doubtless did enter into somewhat of their significance. This is not now the question. It is for us to see and make our own of the precious truth set forth in those two sets of tables, namely, the failure of everything in the hands of man, and the eternal stability of God's covenant of grace, ratified by the blood of Christ, and to be displayed in all its glorious results, in the kingdom, by-and-by, when the Son of David shall reign from sea to sea, and from the river to the ends of the earth; when the seed of Abraham shall possess, according to the divine gift, the land of promise; and when all the nations of the earth shall rejoice under the beneficent reign of the Prince of peace. Bright and glorious prospect for the now desolate land of Israel, and this groaning earth of ours! The King of righteousness and peace will then have it all His own way. All evil will be put down with a powerful hand. There will be no weakness in that government. No rebel tongue will be permitted to prate, in accents of insolent sedition, against the decrees and enactments thereof. No rude and senseless demagogue will be allowed to disturb the peace of the people, or to insult the majesty of the throne. Every abuse will be put down, every disturbing element will be neutralised, every stumbling-block will be removed, and every root of bitterness eradicated. The poor and the needy shall be well looked after; yea, all shall be divinely attended to; toil, sorrow, poverty and desolation shall be unknown; the wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose. "Behold a king shall reign in righteousness, and princes shall rule in judgement. And a man shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place as the shadow of a great rock in a weary land." Reader, what glorious scenes are yet to be enacted in this poor sin-stricken, Satan-enslaved, sorrowful world of ours! How refreshing to think of them! What a relief to the heart amid all the mental misery, the moral degradation, and physical wretchedness exhibited around us, on every side! Thank God, the day is rapidly approaching when the prince of this world shall be hurled from his throne and consigned to the bottomless pit, and the Prince of heaven, the glorious Emmanuel shall stretch forth His blessed sceptre over the wide universe of God, and heaven and earth shall bask in the sunlight of His royal countenance. Well may we cry out, O Lord, hasten the time! "And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera; there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead. From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbath, a land of rivers of waters. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant, to stand before the Lord to minister unto him, and to bless in his name, unto this day. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is his inheritance, according as the Lord thy God promised him." The reader must not allow his mind to be disturbed by any question of historical sequence in the foregoing passage. It is simply a parenthesis in which the lawgiver groups together, in a very striking and forcible manner, circumstances culled, with holy skill, from the history of the people, illustrative, at once, of the government and grace of God. The death of Aaron exhibits the former; the election and elevation of Levi, presents the latter. Both are placed together not with a view to chronology, but for the grand moral end which was ever present to the mind of the lawgiver - an end which lies far away beyond the range of infidel reason, but which commends itself to the heart and understanding of the devout student of scripture. How utterly contemptible are the quibbles of the infidel when looked at in the brilliant light of divine inspiration! How miserable the condition of a mind which can occupy itself with chronological hair splittings in order, if possible, to find a flaw in the divine Volume, instead of grasping the real aim and object of the inspired writer! But why does Moses bring in, in this parenthetical and apparently abrupt manner, those two special events in Israel's history? Simply to move the heart of the people toward the one grand point of obedience. To this end he culls and groups according to the wisdom given unto him. Do we expect to find in this divinely taught servant of God the petty preciseness of a mere copyist? Infidels may affect to do so; but true Christians know better. A mere scribe could copy events in their chronological order; a true prophet will bring those events to bear, in a moral way, upon the heart and conscience. Thus, while the poor deluded infidel is groping amid the shadows of his own creation, the pious student delights himself in the moral glories of that peerless Volume which stands like a rock, against which the waves of infidel thought dash themselves with contemptible impotency. We do not attempt to dwell upon the circumstances referred to in the above parenthesis; they have been gone into elsewhere, and therefore we only feel it needful, in this place, to point out to the reader what we may venture to call the Deuteronomic bearing of the facts - the use which the lawgiver makes of them to strengthen the foundation of his final appeal to the heart and conscience of the people, to give pungency and power to his exhortation, as he urged upon them the absolute necessity of unqualified obedience to the statutes and judgements of their covenant God. Such was his reason for referring to the solemn fact of the death of Aaron. They were to remember that, notwithstanding Aaron's high position as the high priest of Israel, yet he was stripped of his robes and deprived of his life for disobedience to the word of Jehovah. How important, then, that they should take heed to themselves! The government of God was not to be trifled with, and the very fact of Aaron's elevation only rendered it all the more needful that his sin should be dealt with, in order that others might fear. And then they were to remember the Lord's dealings with Levi in which grace shines with such marvellous lustre. The fierce, cruel, self-willed Levi was taken up from the depths of his moral ruin and brought nigh to God, "to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto him, and to bless in his name. But why should this account of Levi be coupled with the death of Aaron? Simply to set forth the blessed consequences of obedience. If the death of Aaron displayed the awful result of disobedience, the elevation of Levi illustrates the precious fruit of obedience. Hear what the prophet Malachi says on this point. "And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips; he walked with me in peace and equity, and did turn many away from iniquity." Mal. 2: 4-6. This is a very remarkable passage, and throws much light upon the subject now before us. It tells us distinctly that Jehovah gave His covenant of life and peace to Levi "for the fear wherewith he feared" Him on the terrible occasion of the golden calf which Aaron (himself a Levite of the very highest order) made. Why was Aaron judged? Because of his rebellion at the waters of Meribah. (Num. 20: 24.) Why was Levi blessed? Because of his reverent obedience at the foot of mount Horeb. (Ex. 32.) Why are both grouped together in Deuteronomy 10? In order to impress upon the heart and conscience of the congregation the urgent necessity of implicit obedience to the commandments of their covenant God. How perfect is scripture in all its parts! How beautifully it hangs together! And how plain it is to the devout reader that the lovely book of Deuteronomy has its own divine niche to fill, its own distinctive work to do, its own appointed sphere, scope and object! How manifest it is that the fifth division of the Pentateuch is neither a contradiction nor a repetition, but a divine application of its divinely inspired predecessors! And, finally, we cannot help adding - how convincing the evidence that infidel writers know neither what they say nor whereof they affirm, when they dare to insult the Oracles of God - yea, that they greatly err, not knowing the scriptures nor the power of God!* At verse 10 of our chapter, Moses returns to the subject of his discourse. "And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time also, and the Lord would not destroy thee. And the Lord said unto me, Arise, take thy journey before the people, that they may go in and possess the land which I sware unto their fathers to give unto them." \ Jehovah would accomplish His promise to the fathers, spite of every hindrance. He would put Israel in full possession of the land concerning which He had sworn to Abraham, Isaac and Jacob, to give it to their seed for an everlasting inheritance. "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul. To keep the commandments of the Lord, and his statutes, which I command thee this day, for thy good." It was all for their real good, their deep, full blessing to walk in the way of the divine commandments. The path of whole-hearted obedience is the only path of true happiness; and blessed be God, this path can always be trodden by those who love the Lord. This is an unspeakable comfort, at all times. God has given us His precious word, the perfect revelation of His mind; and He has given as what Israel had not, even His Holy Spirit to dwell in our hearts whereby we can understand and appreciate His word. Hence our obligations are vastly higher than were Israel's. We are bound to a life of obedience by every argument that could be brought to bear on the heart and understanding. And surely it is for our good to be obedient. There is indeed "great reward" in keeping the commandments of our loving Father. Every thought of Him and of His gracious ways, every reference to His marvellous dealings with us - His loving ministry, His tender care, His thoughtful love - all should bind our hearts in affectionate devotion to Him, and quicken our steps in treading the path of loving obedience to Him. Wherever we turn our eyes we are met by the most powerful evidences of His claim upon our heart's affections and upon all the energies of our ransomed being. And, blessed be His Name, the more fully we are enabled by His grace to respond to His most precious claims, the brighter and happier our path must he. There is nothing in all this world more deeply blessed than the path and portion of an obedient soul. "Great peace have they that love thy law, and nothing shall offend them." The lowly disciple, who finds his meat and his drink in doing the will of his beloved Lord and Master, possesses a peace which the world can neither give nor take away. True, he may be misunderstood and misinterpreted; he may be dubbed narrow and bigoted, and such-like; but none-of these things move him. One approving smile from his Lord is more than ample recompense for all the reproach that men can heap upon him. He knows how to estimate at their proper worth the thoughts of men; they are to him as the chaff which the wind driveth away. The deep utterance of his heart, as he moves steadily along the sacred path of obedience, is "Let me my feebleness recline On that eternal love of Thine, And human thoughts forget; Child-like attend what Thou wilt say Go forth and serve Thee while 'tis day, Nor leave Thy sweet retreat." In the closing verses, of our chapter, the lawgiver seems to rise higher and higher in his presentation of moral motives for obedience, and to come closer and closer to the hearts of the people. "Behold," he says, "the heaven and the heaven of heavens is the Lord's thy God, the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day." What a marvellous privilege to be chosen and loved by the Possessor of heaven and earth! What an honour to be called to serve and obey Him! Surely nothing in all this world could be higher or better. To be identified and associated with the Most High God, to have His Name called upon them, to be His peculiar people, His special possession, the people of His choice, to be set apart from all the nations of the earth to be the servants of Jehovah and His witnesses. What, we may ask, could exceed this, except it be that to which the church of God, and the individual believer are called? Assuredly, our privileges are higher, inasmuch as we know God in a higher, deeper, nearer, more intimate manner than the nation of Israel ever did. We know Him as the God and Father of the Lord Jesus Christ, and as our God and Father. We have the Holy Ghost dwelling in us, shedding abroad the love of God in our hearts, and leading us to cry, Abba, Father. All this is far beyond anything that God's earthly people ever knew or could know; and, inasmuch as our privileges are higher, His claims upon our hearty and unreserved obedience are also higher. Every appeal to the heart of Israel should come home, with augmented force to our hearts, beloved Christian reader; every exhortation addressed to them should speak, far more powerfully to us. We occupy the very highest ground on which any creature could stand. Neither the seed of Abraham on earth, nor the angels of God in heaven could say what we can say, or know what we know. We are linked and eternally associated with the risen and glorified Son of God. We can adopt as our own the wondrous language of? John 4.17, and say, "As he is so are we in this world." What can exceed this, as to privilege and dignity? Surely nothing save to be, in body, soul and spirit, conformed to His adorable image, as we shall be, ere long, through the abounding grace of God. Well then let us ever bear in mind - yea, let us have it deep, deep, down in our hearts, that according to our privileges are our obligations. Let us not refuse the wholesome word " obligation" as though it had a legal ring about it. Far from it; it would be utterly impossible to conceive anything further removed from all thought of legality than the obligations which flow out of the Christian's position. It is a very serious mistake to be continually raising the cry of "Legal! Legal!" whenever the holy responsibilities of our position are pressed upon us. We believe that every truly pious Christian will delight in all the appeals and exhortations which the Holy Ghost addresses to us as to our obligations, seeing they are all grounded upon privileges conferred upon us by the sovereign grace of God, through the precious blood of Christ, and made good to us by the mighty ministry of the Holy Ghost. But let us hearken still further to the stirring appeals of Moses. They are truly profitable for us, with all our higher light, knowledge and privilege. "Circumcise therefore the foreskin of your heart and be no more stiff-necked. For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward. He doth execute the judgement of the fatherless and widow, and loveth the stranger, in giving him food and raiment." Here Moses speaks not merely of God's doings and dealings and ways, but of Himself, of what He is. He is high over all, the great, the mighty and the terrible. But He has a heart for the widow and the fatherless - those helpless objects deprived of all earthly and natural props, the poor bereaved and broken-hearted widow, and the desolate orphan. God thinks of, and cares for such, in a very special way; they have a claim upon His loving heart and mighty hand. " A Father of the fatherless, and a Judge of the widow is God in his holy habitation." "She that is a widow indeed and desolate trusteth in God, and continueth in supplications and prayers night and day." "Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me." What a rich provision is here for widows and orphans! How wondrous God's care of such! How many widows are much better off than when they had their husbands! How many orphans are better cared and provided for than when they had their parents! God looks after them! This is enough. Thousands of husbands and thousands of parents are worse by far than none; but God never fails those who are cast upon Him. He is ever true to His own Name, whatever relationship He takes. Let all widows and orphans remember this for their comfort and encouragement. And then the poor stranger! He is not forgotten. "He loveth the stranger, in giving him food and raiment." How precious is this! Our God cares for all those who are bereft of earthly props, human hopes, and creature confidences. All such have a special claim upon Him to which He will, most surely, respond according to all the love of His heart. The widow, the fatherless and the stranger are the special objects of His tender care, and as such have but to look to Him, and draw upon His exhaustless resources in all their varied need. But then He must be known in order to be trusted. "They that know thy name will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee." Those who do not know God would vastly prefer an insurance policy or a government annuity to His promise. But the true believer finds in that promise the unfailing stay of his heart, because he knows, and trusts, and loves the Promiser. He delights in the thought of being absolutely shut up to God, wholly dependent upon Him. He would not, for worlds, be in any other position. The very thing which would almost drive an unbeliever out of his senses is to the Christian - the man of faith, the very deepest joy of his heart. The language of such an one will ever be, "My soul, wait thou only upon God; for my expectation is from him. He only is my rock." Blessed position! Precious portion! May the reader know it as a divine reality, a living power, in his heart, by the mighty ministry of the Holy Ghost! Then will he be able to sit loose to earthly things. He will be able to tell the world that he is independent of it, having found all he wants, for time and eternity, in the living God and His Christ. "Thou, O Christ, art all I want; More than all in Thee I find." But let us specially note the provision which God makes for the stranger. It is very simple - "food and raiment." This is enough for a true stranger, as the blessed apostle says to his son Timothy, "We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content." Christian reader, let as ponder this. What a cure for restless ambition is here! What an antidote against covetousness! What a blessed deliverance from the feverish excitement of commercial life, the grasping spirit of the age in which our lot is cast! If we were only content with the divinely appointed provision for the stranger, what a different tale we should have to tell! How calm and even would be the current of our daily life! How simple our habits and tastes! How unworldly our spirit and style! What moral elevation above the self-indulgence and luxury so prevalent amongst professing Christians! We should simply eat and drink to the glory of God, and to keep the body in proper working order. To go beyond this, either in eating or drinking, is to indulge in "fleshly lusts which war against the soul." Alas! alas! how much of this there is, specially in reference to drink! It is perfectly appalling to think of the consumption of intoxicating drink amongst professing Christians. It is our thorough conviction that the devil has succeeded in ruining the testimony of hundreds, and in causing them to make shipwreck of faith and a good conscience, by the use of stimulants. Thousands ruin their fortunes, ruin their families, ruin their health, ruin their souls through the senseless, vile and cursed desire for stimulants. We are not going to preach a crusade against stimulants or narcotics. The wrong is not in the things themselves but in our inordinate and sinful use of them. It not infrequently happens that persons who fall under the horrible dominion of drink seek to lay the blame on their medical adviser; but surely no proper medical man would ever advise his patient to indulge in the use of stimulants. He may prescribe the use of "a little wine, for the stomach's sake and frequent infirmities," and he has the very highest authority for so doing; but why should this lead any one to become a drunkard? Each one is responsible to walk in the fear of God in reference to both eating and drinking. If a doctor prescribes a little nourishing food for his patient, is he to be blamed if that patient becomes a glutton? Surely not; the evil is not in the doctor's prescription, or in the stimulant, or in the nourishment, but in the wretched lust of the heart. Here, we are persuaded, lies the root of the evil; and the remedy is found in that precious grace of God which while it bringeth salvation unto all men, teacheth those who are saved "to live soberly, righteously and godly in this present world." And be it remembered that " to live soberly" means a great deal more than temperance in eating and drinking; it means this most surely, but it takes in also the whole range of inward self-government - the government of the thoughts, the government of the temper, the government of the tongue. The grace that saves us not only tells us how to live, but teaches how to do it, and if we follow its teachings we shall be well content with God's provision for the stranger. It is, at once, interesting and edifying to notice the way in which Moses sets the divine example before the people as their model. Jehovah "loveth the stranger, in giving him food and raiment. Love ye therefore the stranger; for ye were strangers in the land of Egypt." This is very touching. They were not only to keep before their eyes the divine model, but also to remember their own past history and experience, in order that their hearts might be drawn out in sympathy and compassion toward the poor homeless stranger. It was the bounden duty and high privilege of the Israel of God to place themselves in the circumstances and enter into the feelings of others. They were to be the moral representatives of that blessed One whose people they were, and whose Name was called upon them. They were to imitate Him in meeting the wants and gladdening the hearts of the fatherless, the widow, and the stranger. And if God's earthly people were called to this lovely course of action, how much more are we who are "blessed with all spiritual blessings in the heavenlies in Christ Jesus." May we abide more in His presence, and drink more into His Spirit, that so we may more faithfully reflect His moral glories upon all with whom we come in contact! The closing lines of our chapter give us a very fine summing up of the practical teaching which has been engaging our attention. "Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name. He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. Thy fathers went down into Egypt with threescore and ten persons; and now the Lord hath made thee as the stars of heaven for multitude." Vers. 20-22. How thoroughly bracing is all this to the moral being! This binding of the heart to the Lord Himself by means of all that He is and all His wondrous actings and gracious ways, is unspeakably precious. It is, we may truly say, the secret spring of all true devotedness. God grant that the writer and the reader may abidingly realise its motive power! Deuteronomy 11 "Therefore thou shalt love the Lord thy God, and keep his charge, and his statutes, and his judgements, and his commandments, alway. And know ye this day; for I speak not with your children which have not known, and which have not seen the chastisements of the Lord your God, his greatness, his mighty hand, and his stretched out arm, and his miracles and his acts, which he did in the midst of Egypt unto Pharaoh the king of Egypt, and unto all his land; and what he did unto the army of Egypt, unto their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they pursued after you, and how the Lord hath destroyed them unto this day; and what he did unto you in the wilderness, until ye came unto this place; and what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel; but your eyes have seen all the great acts of the Lord which he did." Moses felt it to be of the very highest importance that all the mighty acts of Jehovah should be kept prominently before the hearts of the people, and deeply engraved on the tablets of their memory. The poor human mind is vagrant, and the heart volatile; and, notwithstanding all that Israel had seen of the solemn judgements of God upon Egypt and upon Pharaoh, they were in danger of forgetting them, and losing the impression which they were designed and eminently fitted to make upon them. It may be we feel disposed to wonder how Israel could ever forget the impressive scenes of their history in Egypt from first to last - the descent of their fathers thither as a mere handful, their steady growth and progress, as a people, spite of formidable difficulties and hindrances, so that from the insignificant few they had become, by the good hand of their God upon them, as the stars of heaven for multitude. And then those ten plagues upon the land of Egypt! How full of awful solemnity! How pre-eminently calculated to impress the heart with a sense of the mighty power of God, the utter impotency and insignificance of man, in all his boasted wisdom, strength and glory, and the egregious folly of his attempting to set himself up against the Almighty God! What was all the power of Pharaoh and of Egypt in the presence of the Lord God of Israel! In one hour all was plunged into hopeless ruin and destruction. All the chariots of Egypt, all the pomp and glory, the valour and might of that ancient and far-famed nation - all was overwhelmed in the depths of the sea. And why? Because they had presumed to meddle with the Israel of God; they had dared to set themselves in opposition to the eternal purpose and counsel of the Most High. They sought to crush those on whom He had set His love. He had sworn to bless the seed of Abraham, and no power of earth or hell could possibly annul His oath. Pharaoh, in his pride and hardness of heart, attempted to countervail the divine actings, but he only meddled to his own destruction. His land was shaken to its very centre, and himself and his mighty army overthrown in the Red Sea, a solemn example to all who should ever attempt to stand in the way of Jehovah's purpose to bless the seed of Abraham His friend. Nor was it merely what Jehovah had done to Egypt and to Pharaoh that the people were called to remember, but also what He had done amongst themselves. How soul-subduing the judgement upon Dathan and Abiram and their households! How awful the thought of the earth opening her mouth and swallowing them up! And for what? For their rebellion against the divine appointment. In the history given in Numbers, Korah, the Levite, is the prominent character; but here he is omitted, and the two Reubenites are named - two members of the congregation, because Moses is seeking to act on the whole body of the people by setting before them the terrible consequence of self-will in two of their number - two ordinary members, as we should say, and not merely a privileged Levite. In a word, then, whether the attention was called to the divine actings without or within, abroad or at home, it was all for the purpose of impressing their hearts and minds with a deep sense of the moral importance of obedience. This was the one grand aim of all the rehearsals, all the comment, all the exhortations of the faithful servant of God who was so soon to be removed from their midst. For this he ranges over their history for centuries, culling, grouping, commenting, taking up this fact and omitting that, as guided by the Spirit of God. The journey down to Egypt, the sojourn there, the heavy judgements upon the self-willed Pharaoh, the exodus, the passage through the sea, the scenes in the wilderness, and specially, the awful fate of the two rebellious Reubenites - all is brought to bear, with marvellous force and clearness, upon the conscience of the people, in order to strengthen the basis of Jehovah's claim upon their unqualified obedience to His holy commandments. "Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; and that ye may prolong your days in the land, which the Lord sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey." Let the reader note the beautiful moral link between those two clauses, "Keep all the commandments" - "That ye may be strong." There is great strength gained by unreserved obedience to the word of God. It will not do to pick and choose. We are prone to this, prone to take up certain commandments and precepts which suit ourselves; but this is really self-will. What right have we to select such and such precepts from the word, and neglect others! None whatever. To do so is, in principle, simply self-will and rebellion. What business has a servant to decide as to which of his master's commands he will obey? Surely none whatever; each commandment stands clothed with the masters authority, and therefore claims the servant's attention; and, we may add, the more implicitly the servant obeys, the more he bends his respectful attention to every one of his master's commands, be it ever so trivial, the more does he strengthen himself in his position and grow in his master's confidence and esteem. Every master loves and values an obedient, faithful, devoted servant. We all know what a comfort it is to have a servant whom we can trust, one who finds his delight in carrying out our every wish, and who does not require perpetual looking after, but knows his duty and attends to it. Now, ought we not to seek to refresh the heart of our blessed Master, by a loving obedience to all His commandments? Only think, reader, what a privilege it is to be allowed to give joy to the heart of that blessed One who loved us and gave Himself for us. It is something wonderful that poor creatures such as we can in any way refresh the heart of Jesus; yet so it is, blessed be His Name! He delights in our keeping His commandments; and assuredly the thought of this should stir our whole moral being, and lead us to study His word, in order to find out, more and more, what His commandments are - so that we may do them. We are forcibly reminded, by those words of Moses which we have just quoted, of the apostle's prayer for "the saints and faithful brethren in Christ at Colosse." "For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love; in whom we have redemption through his blood, the forgiveness of sins." (Col. 1: 9-14.) Making allowance for the difference between the earthly and the heavenly - between Israel and the church, there is a striking similarity between the words of the law-giver and the words of the apostle. Both together are eminently fitted to set forth the beauty and preciousness of a willing-hearted loving obedience. It is precious to the Father, precious to Christ, precious to the Holy Ghost; and this surely ought to be enough to create and strengthen in our hearts the desire to be filled with the knowledge of His will, that so we might walk worthy of Him to all pleasing, being fruitful in every good work, and increasing in the knowledge of God. It should lead us to a more diligent study of the word of God, so that we might be ever finding out more and more of our Lord's mind and will, learning what is well-pleasing to Him, and looking to Him for grace to do it. Thus should our hearts be kept near to Him, and we should find an ever-deepening interest in searching the scriptures not merely to grow in the knowledge of truth, but in the knowledge of God, the knowledge of Christ - the deep, personal, experimental knowledge of all that it treasured up in that blessed One who is the fulness of the Godhead bodily. Oh! may the Spirit Of God, by His most precious and powerful ministry, awaken in us a more intense desire to know and to do the will of our blessed Lord and Saviour Jesus Christ, that thus we may refresh His loving heart and be well-pleasing to Him in all things! We must now turn, for a moment, to the lovely picture of the promised land which Moses holds up before the eyes of the people. "For the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: but the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven; a land which the Lord thy God careth for; the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year." (Vers. 10-12.) What a vivid contrast between Egypt and Canaan! Egypt had no rain from heaven. It was all human effort there. Not so in the Lord's land; the human foot could do nothing there, nor was there any need, for the blessed rain from heaven dropped upon it; Jehovah Himself cared for it and watered it with the early and latter rain. The land of Egypt was dependent upon its own resources; the land of Canaan was wholly dependent upon God - upon what came down from heaven "My river is mine own," was the language of Egypt. "The river of God" was the hope of Canaan. The habit in Egypt was to water with the foot; the habit in Canaan was to look up to heaven. We have in the sixty-fifth Psalm a lovely statement of the condition of things in the Lord's land, as viewed by the eye of faith "Thou visitest the earth, and waterest it; thou greatly enrichest it with the river of God which is full of water; thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly; thou settlest the furrows thereof; thou makest it soft with showers; thou blessest the springing thereof. Thou crownest the year with thy goodness; and thy paths drop fatness. They drop upon the pastures of the wilderness; and the little hills rejoice on every side. The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing." (Vers. 9-13.) How perfectly beautiful! Only think of God watering the ridges, and settling the furrows! Think of His stooping down to do the work of a husbandman for His people! Yes, and delighting to do it! It was the joy of His heart to pour His sunbeams and His refreshing showers upon the "hills and valleys" of His beloved people. It was refreshing to His spirit, as it was to the praise of His Name to see the vine, the fig-tree and the olive flourishing, the valleys covered with the golden grain, and the rich pastures covered with flocks of sheep. Thus it should ever have been, and thus it would have been, had Israel only walked in simple obedience to the holy law of God. "It shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the Lord your God, and to serve him with all your heart, and with all your soul, that I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. And I will send grass in thy fields for thy cattle, that thou mayest eat and be full." (Vers. 13-15) Thus the matter stood between the God of Israel, and the Israel of God. Nothing could be simpler, nothing more blessed. It was Israel's high and holy privilege to love and serve Jehovah; it was Jehovah's prerogative to bless and prosper Israel. Happiness and fruitfulness were to be the sure accompaniments of obedience. The people and their land were wholly dependent upon God; all their supplies were to come down from heaven, and hence so long as they walked in loving obedience the copious showers dropped upon their fields and vineyards; the heavens dropped down the dew, and the earth responded in fruitfulness and blessing. But, on the other hand, when Israel forgot the Lord, and forsook His precious commandments, the heaven became brass and the earth iron; barrenness, desolation, famine and misery were the melancholy accompaniments of disobedience. How could it be otherwise? "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword; for the mouth Of the Lord bath spoken it." Now, in all this there is deep practical instruction for the church of God. Although we are not under law, we are called to obedience, and as we are enabled through grace to yield a loving hearty obedience, we are blessed in our own spiritual state, our souls are watered, refreshed and strengthened, and we bring forth the fruits of righteousness which are by Jesus Christ to the glory and praise of God. The reader may refer with much profit, in connection with this great practical subject, to the opening of John 15 - a most precious scripture, and one demanding the earnest attention of every true-hearted child of God. "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without [or apart from] me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love. 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." (Vers. 1-10.) This weighty passage of scripture has suffered: immensely through theological controversy and religious strife. It is as plain as it is practical, and only needs to be taken as it stands, in its own divine simplicity. If we seek to import into it what does not belong to it, we mar its integrity and miss its true application. In it we have Christ, the true vine, taking the place of Israel who had become to Jehovah the degenerate plant of a strange vine. The scene of the parable is obviously earth and not heaven; we do not think of a vine and a husbandman (georgos) in heaven. Besides, our Lord says, "I am the true vine." The figure is very distinct. It is not the Head and the members, but a tree and its branches. Moreover, the subject of the parable is as distinct as the parable itself; it is not eternal life, but fruit-bearing. If this were borne in mind, it would greatly help to an understanding of this much misunderstood passage of scripture. In a word then, we learn from the figure of the vine and its branches that the true secret of fruit-bearing is to abide in Christ, and the way to abide in Christ is to keep His precious commandments. "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." This makes it all so simple. The way to bear fruit in season is to abide in the love of Christ, and this abiding is proved by our treasuring up His commandments in our hearts and a loving obedience to every one of them. It is not running hither and thither in the mere energy of nature; it is not the excitement of mere fleshly zeal displaying itself in spasmodic efforts after devotedness. No; it is something quite different from all this; it is the calm and holy obedience of the heart - a loving obedience to our own beloved Lord which refreshes His heart and glorifies His Name. "How blest are they who still abide Close sheltered by Thy watchful side; Who life and strength from Thee receive And with Thee move and in Thee live." Reader, may we apply our hearts diligently to this great subject of fruit-bearing. May we better understand what it is. We are apt to make great mistakes about it. It is to be feared that much - very much of what passes for fruit would not be accredited in the divine presence. God cannot own anything as fruit which is not the direct result of abiding in Christ. We may earn a great name among our fellows for zeal, energy and devotedness; we may be abundant in labours, in every department of the work; we may acquit ourselves as great travellers, great preachers, earnest workers in the vineyard, great philanthropists and moral reformers; we may spend a princely fortune in promoting all the great objects of Christian benevolence, and all the while not produce a single cluster of fruit acceptable to the Father's heart. And, on the other hand, it may be our lot to pass the time of our sojourn here in obscurity and retirement from human gaze; we may be little accounted of by the world and the professing church; we may seem to leave but little mark on the sands of time; but if only we abide in Christ, abide in His love, treasure up His precious words in our hearts, and yield ourselves up to a holy and loving obedience to His commandments, then shall our fruit be in season, and our Father will be glorified, and we shall grow in the experimental knowledge of our Lord and Saviour Jesus Christ. We shall now look for a moment at the remainder of our chapter in which Moses, in words of intense earnestness, presses upon the congregation the urgent need of watchfulness and diligence in reference to all the statutes and judgments of the Lord their God. The beloved and faithful servant of God, and true lover of the people was unwearied in his efforts to brace them up to that whole-hearted obedience which he knew to be, at once, the spring of their happiness and their fruitfulness; and just as our blessed Lord warns His disciples by setting before them the solemn judgement of the unfruitful branch, so does Moses warn the people as to the sure and terrible consequences of disobedience. "Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them." Sad progress downward! The heart deceived. This is the beginning of all declension. "And ye turn aside." The feet are sure to follow the heart. Hence the deep need of keeping the heart with all diligence; it is the citadel of the whole moral being, and so long as it is kept for the Lord, the enemy can gain no advantage; but when once it is surrendered, all is really gone; there is the turning aside; the secret departure of the heart is proved by the practical ways; "other gods" are served and worshipped. The descent down along the inclined plane is terribly rapid. "And then" - mark the sure and solemn consequences - "the Lord's wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and ye perish quickly from off the good land which the Lord giveth you" What barrenness and desolation there must be when heaven is shut up! No refreshing showers coming down, no dewdrops falling, no communication between the heaven and the earth. Alas! how often had Israel tasted the awful reality of this! "He turneth rivers into a wilderness, and the water-springs into dry ground; a fruitful land into barrenness, for the wickedness of them that dwell therein." And may we not see in the barren land and the desolate wilderness an apt and striking illustration of a soul out of communion through disobedience to the precious commandments of Christ? Such an one has no refreshing communications with heaven - no showers coming down - no unfoldings of the preciousness of Christ to the heart no sweet ministrations of an ungrieved Spirit to the soul; the Bible seems a sealed book; all is dark, dreary and desolate. Oh! there cannot be anything more miserable in all this world than a soul in this condition. May the writer and the reader never experience it! May we bend our ears to the fervent exhortations addressed by Moses to the congregation of Israel! They are most seasonable, most healthful, most needful in this day of cold indifferentism and positive wilfulness. They set before us the divine antidote against the special evils to which the church of God is exposed at this very hour - an hour critical and solemn beyond all human conception. "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. 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, that your days may be multiplied, and the days of your children, in the land which the Lord sware unto your fathers to give them, as the days of heaven upon the earth." Blessed days! And oh! how ardently the large, loving heart of Moses longed that the people might enjoy many such days! And how simple the condition! Truly nothing could be simpler, nothing more precious. It was not a heavy yoke laid upon them, but the sweet privilege of treasuring up the precious commandments of the Lord their God, in their hearts, and breathing the very atmosphere of His holy word. All was to hinge upon this. All the blessings of the land of Canaan - that goodly, highly favoured land, a land flowing with milk and honey, a land on which Jehovah's eyes ever rested in loving interest and tender care - all its precious fruits, all its rare privileges were to be theirs in perpetuity, on the one simple condition of loving obedience to the word of their covenant God. "For if ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him; then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves." In a word, sure and certain victory was before them, a most complete overthrow of all enemies and obstacles, a triumphal march into the promised inheritance - all secured to them on the blessed ground of affectionate and reverential obedience to the most precious statutes and judgments that had ever been addressed to the human heart - statutes and judgements every one of which was but the very voice of their most gracious Deliverer. "Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea, shall your coast be. There shall no man be able to stand before you; for the Lord your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you." Here was the divine side of the question. The whole land, in its length, breadth and fulness, lay before them; they had but to take possession of it, as the free gift of God; it was for them simply to plant the foot, in artless appropriating faith, upon that fair inheritance which sovereign grace had bestowed upon them. All this we see made good in the Book of Joshua, as we read in Joshua 11. "So Joshua took the whole land, according to all that the Lord said unto Moses; and Joshua gave it for an inheritance unto Israel, according to their divisions by their tribes. And the land rested from war." (Ver. 23.)* \ But alas! there was the human side of the question as well as the divine. Canaan as promised by Jehovah and made good by the faith of Joshua, was one thing; and Canaan as possessed by Israel, was quite another. Hence the vast difference between Joshua and Judges. In Joshua we see the infallible faithfulness of God to His promise; in Judges, we see Israel's miserable failure from the very outset. God pledged His immutable word that not a man should be able to stand before them; and the sword of Joshua - type of the great Captain of our salvation - made good this pledge in its every jot and tittle. But the Book of Judges records the melancholy fact that Israel failed to drive out the enemy - failed to take possession of the divine grant in all its royal magnificence. What then? Is the promise of God made of none effect? Nay, verily, but the utter failure of man is made apparent. At "Gilgal" the banner of victory floated over the twelve tribes, with their invincible captain at their head. At "Bochim" the weepers had to mourn over Israel's lamentable defeat. Have we any difficulty in understanding the difference? None whatever; we see the two things running all through the divine Volume. Man fails to rise to the height of the divine revelation - fails to take possession of what grace bestows. This is as true in the history of the church as it was in the history of Israel. In the New Testament, as well as in the Old, we have Judges as well as Joshua. Yes, reader, and in the history of each individual member of the church we see the same thing. Where is the Christian, beneath the canopy of heaven, that lives up to the height of his spiritual privileges? Where is the child of God who has not to mourn over his humiliating failure in grasping and making good practically the high and holy privileges of his calling of God? But does this make the truth of God of none effect? No; blessed for ever be His Holy Name! His word holds good in all its divine integrity and eternal stability. Just as in Israel's case, the land of promise lay before them in all its fair proportions and divinely given attractions; and not only so, but they could count on the faithfulness and almighty power of God to bring them in and put them in full possession; so with us, we are blessed with all spiritual blessings in the heavenlies in Christ; there is absolutely no limit to the privileges connected with our standing, and as to our actual enjoyment it is only a question of faith taking possession of all that God's sovereign grace has made ours in Christ. We must never forget that it is the privilege of the Christian to live at the very height of the divine revelation. There is no excuse for a shallow experience or a low walk. We have no right whatever to say that we cannot realise the fulness of our portion in Christ, that the standard is too high, the privileges are too vast, that we cannot expect to enjoy such marvellous blessings and dignities in our present imperfect state. All this is downright unbelief, and should be so treated by every true Christian. The question is, Has the grace of God bestowed the privileges upon us? Has the death of Christ made Good our title to them? And has the Holy Ghost declared them to be the proper portion of the very feeblest member of the body of Christ? If so - and scripture declares it is so - why should we not enjoy them? There is no hindrance on the divine side. It is the desire of the heart of God that we should enter into the fulness of our portion in Christ. Hear the earnest breathing of the inspired apostle, on behalf of the saints at Ephesus, and of all saints. "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenlies, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all" (Eph. 1: 15-23.) From this marvellous prayer we may learn how earnestly the Spirit of God desires that we should apprehend and enjoy the glorious privileges of the true Christian position. He would ever, by His precious and powerful ministry, keep our hearts up to the mark; but alas! like Israel, we grieve Him by our sinful unbelief, and rob our own souls of incalculable blessing. But, all praise to the God of all grace, the Father of glory, the God and Father of our Lord Jesus Christ, He will yet make good every jot and tittle of His most precious truth, both as to His earthly and heavenly people. Israel shall yet enjoy to the full all the blessings secured to them by the everlasting covenant; and the church shall yet enter upon the perfect fruition of all that which eternal love and divine counsels have laid up for her in Christ; and not only so, but the blessed Comforter is able and willing to lead the individual believer into the present enjoyment of the hope of God's glorious calling, and the practical power of that hope, in detaching the heart from present things and separating it to God in true holiness and living devotedness. May our hearts, beloved Christian reader, long more ardently after the full realisation of all this, that thus we may live more as those who are finding their portion and their rest in a risen and glorified Christ! God, in His infinite goodness, grant it, for Jesus Christ's Name and glory's sake! The remaining verses of our chapter close the first division of the Book of Deuteronomy which, as the reader will notice, consists of a series of discourses addressed by Moses to the congregation of Israel - memorable discourses, most surely, in whatever way we view them. The closing sentences are, we need hardly say, in perfect keeping with the whole, and breathe the same deep-toned earnestness in reference to the subject of obedience - a subject which, as we have seen, formed the special burden on the heart of the beloved speaker in his affecting farewell addresses to the people. "Behold, I set before you this day s blessing and a curse" - How pointed and solemn is this! - "A blessing, if ye obey the commandments of the Lord your God, which I command you this day; and a curse, if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. And it shall come to pass, when the Lord thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerazim, and the curse upon mount Ebal. Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh? For ye shall pass over Jordan, to go in to possess the land which the Lord your God giveth you, and ye shall possess it, and dwell therein. AND YE SHALL OBSERVE TO DO ALL THE AND WHICH I SET BEFORE YOU THIS DAY." (Vers. 26-32.) Here we have the summing up of the whole matter. The blessing is linked on to obedience; the curse, to disobedience. Mount Gerazim stands over against mount Ebal - fruitfulness and barrenness. We shall see, when we come to Deuteronomy 27, that mount Gerazim and its blessings are entirely passed over. The curses of mount Ebal fall, with awful distinctness, on Israel's ear, while terrible silence reigns on mount Gerazim. "As many as are of the works of the law are under the curse." The blessing of Abraham can only come on those who are on the ground of faith. But more of this, by-and-by. Deuteronomy 12 We now enter upon a new section of our marvellous book. The discourses contained in the first eleven chapters having established the all-important principle of obedience, we now come to the practical application of the principle to the habits and ways of the people when settled in possession of the land "These are the statutes and judgements which ye shall observe to do in the land which the Lord God of thy fathers giveth thee to possess it, all the days that ye live upon the earth" It is of the utmost moral importance that the heart and conscience should be brought into their true attitude in reference to divine authority, irrespective altogether of any question as to details. These will find their due place when once the heart is taught to bow down, in complete and absolute submission, to the supreme authority of the word of God. Now, as we have seen in our studies on the first eleven chapters, the law-giver labours, most earnestly and faithfully, to lead the heart of Israel into this all-essential condition. He felt, to speak after the manner of men, it was of no use entering upon practical details until the grand foundation principle of all morality was fully established in the very deepest depths of the soul. The principle is this - let us Christians apply our hearts to it - It is man's bounden duty to bow implicitly to the authority of the word of God. It matters not, in the smallest degree, what that word may enjoin, or whether we can see the reason of this, that or the other institution. The one grand, all-important and conclusive point is this, Has God spoken? If He has, that is quite enough. There is no room, no need for any further question. Until this point is fully established, or rather until the heart is brought directly under its full moral force, we are not in a condition to enter upon details. If self-will be allowed to operate, if blind reason be permitted to speak, the heart will send up its endless questionings; as each divine institution is laid before us, some fresh difficulty will present itself as a stumbling-block in the path of simple obedience. "What!" it may be said, "Are we not to use our reason? If not, to what end was it given?" To this we have a twofold reply. In the first place, our reason is not as it was when God gave it We have to remember that sin has come in; man is a fallen creature, his reason, his judgement, his understanding, his whole moral being is a complete wreck; and moreover, it was the neglect of the word of God that caused all this wreck and ruin. And, then, in the second place, we must bear in mind that if reason were in a sound condition, it would prove its soundness by bowing to the word of God. But it is not sound; it is blind and utterly perverted; it is not to be trusted for a moment, in things spiritual, divine or heavenly. If this simple fact were thoroughly understood, it would settle a thousand questions and remove a thousand difficulties. It is reason that makes all the infidels. The devil whispers into man's ear, "You are endowed with reason; why not use it? It was given to be used, used in everything; you ought not to give your assent to anything which your reason cannot grasp. It is your chartered right, as a man, to submit everything to the test of your reason; it is only for a fool or an idiot to receive, in blind credulity, all that is set before him." What is our answer to such wily and dangerous suggestions? A very simple and conclusive one, namely this. The word of God is above and beyond reason altogether; it is as far above reason as God is above the creature, or heaven above earth Hence, when God speaks, all reasonings must be cast down If it be merely man's word, man's opinion, man's judgement, then verily reason may exert its powers; or rather, to speak more correctly, we must judge what is said by the only perfect standard, the word of God. But if reason be set to work on the word of God, the soul must inevitably be plunged in the thick darkness of infidelity from which the descent to the awful blackness of atheism is but too easy. In a word, then, we have to remember, yea, to cherish in the very deepest depths of our moral being, that the only safe ground for the soul is divinely wrought faith in the paramount authority, divine majesty, and all-sufficiency of the word of God. This was the ground which Moses occupied in dealing with the heart and conscience of Israel. His one grand object was to lead the people into the attitude of profound, unqualified subjection to divine authority. Without this all was useless. If every statute, every judgement, every precept, every institution were to be submitted to the action of human reason, then farewell to divine authority, farewell to scripture, farewell to certainty, farewell to peace. But, on the other hand, when the soul is led by God's Spirit into the delightful attitude of absolute and unquestioning submission to the authority of God's word, then every one of His judgements, every one of His commandments, every sentence of His blessed Book is received as coming direct from Himself; and the most simple ordinance or institution, stands invested with all the importance which His authority is fitted to impart. We may not be able to understand the full meaning or exact bearing of each statute and -judgement; that is not the question; it is sufficient for us to know that it comes from God; He has spoken; this is conclusive. Till this great principle is grasped, or rather till it takes full possession of the soul, nothing is done; but when it is fully understood and submitted to, the solid foundation is laid of all true morality. The foregoing line of thought will enable the reader to seize the connection between the chapter which now lies open before us, and the preceding section of this book; and not only will it do this, but we trust it will also help him to understand the special place and bearing of the opening verses of chapter 12. "Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree. And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place." (Vers. 2, 3) The land was Jehovah's; they were to hold as tenants under Him, and therefore their very first duty on entering upon possession, was to demolish every trace of the old idolatry. This was absolutely indispensable It might, according to human reason, seem to be very intolerant to act in this way towards other people's religion. We reply, without any hesitation, Yes, it was intolerant, for how could the one only true and living God be otherwise than intolerant of all false gods and false worships. To suppose, for moment, that He could permit the worship of idols in His land, would be to suppose that He could deny Himself, which were simply blasphemy. Let us not be misunderstood It is not that God does not bear with the world, in His long-suffering mercy. It seems hardly needful to state this, with the history of well-nigh six thousand years of divine forbearance before our eyes. Blessed for ever be His holy Name, He has borne with the world most marvellously, from the days of Noah, and He still bears with it, though stained with the guilt of crucifying His beloved Son. All this is vain, but it leaves wholly untouched the great principle laid down in our chapter. Israel had to learn that they were about to take possession of the Lord's land, and that, as His tenants, their first and indispensable duty was to obliterate every trace of idolatry. To them there was to be but "the one God.' His Name was called upon them. They were His people, and He could not permit them to have fellowship with demons. "Thou shalt worship the Lord thy God; and him only shalt thou serve." This might, in the judgement of the uncircumcised nations around, seem very intolerant, very narrow, very bigoted. They indeed might boast of their freedom, and glory in the broad platform. of their worship which admitted "gods many and lords many." It might, according to their thinking, argue greater breadth of mind to let every one think for himself in matters of religion, and choose his own object of worship, and his own mode of worshipping also. Or, still further, it might give evidence of a more advanced condition of civilisation, greater polish and refinement to erect, as in Rome, a pantheon in which all the gods of Heathendom might find a place. "What did it matter about the form of a man's religion, or the object of his worship, provided he himself were sincere? All would be sure to come right in the end; the great point for all was to attend to material progress, to help on national prosperity as the surest means of securing individual interests. Of course, it is all right for every man to have some religion, but as to the form of that religion it is immaterial. The great question is what you are yourself, not what your religion is." All this, we can well conceive, would admirably suit the carnal mind, and be very popular amongst the uncircumcised nations. But as for Israel, they had to remember that one commanding sentence, "The Lord thy God is one God." And again, "Thou shalt have none other gods before me;" This was to be their religion; the platform of their worship was to be as wide and as narrow as the one true and living God, their Creator and Redeemer. That, assuredly, was broad enough for every true worshipper, every member of the circumcised assembly, all whose high and holy privilege it was to belong to the Israel of God. They were not to concern themselves with the opinions or observations of the uncircumcised nations around. What were they worth? Not the weight of a feather. What could they know about the claims of the God of Israel upon His circumcised people? Just nothing. Were they competent to decide as to the proper breadth of Israel's platform? Clearly not; they were wholly ignorant of the subject. Hence their thoughts, reasonings, arguments and objections were perfectly worthless, not to be listened to for a moment. It was Israel's one simple, bounden duty to bow down to the supreme and absolute authority of the word of God; and that word insisted upon the complete abolition of every trace of idolatry from that goodly land which they were privileged to hold as tenants under Him. But not only was it incumbent upon Israel to abolish all the places in which the heathen had worshipped their gods; this they were solemnly bound to do, most surely; but there was more than this. The heart might readily conceive the thought of doing away with idolatry, in the various places, and setting up the altar of the true God instead. This might seem to be the right course to adopt. But God thought differently. "Ye shall not do so unto the Lord your God. But unto the place which the Lord your God shall choose out of all your tribes, to put his name there, even unto his habitation shall ye seek, and thither thou shalt come; and thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks; and there ye shall eat before the Lord your God; and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee." Here a great cardinal truth is unfolded to the congregation of Israel. They were to have one place of worship - a place chosen of God and not of man. His habitation - the place of His presence was to be Israel's grand centre; thither they were to come with their sacrifices and their offerings, and there they were to offer their worship, and find their common joy. Does this seem exclusive? Of course it was exclusive; how else could it be? If God was pleased to select a spot in which He would take up His abode in the midst of His redeemed people, surely they were, of necessity, shut up to that spot as their place of worship. This was divine exclusiveness, and every pious soul would delight in it. Every true lover of Jehovah would say, with all his heart, "Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth." And, again, "How amiable are thy tabernacles, O Lord of hosts! My soul longeth; yea, even fainteth for the courts of the Lord; my heart and my flesh crieth out for the living God... . Blessed are they that dwell in thy house; they will be still praising thee.... A day in Thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." (Psalms 26: 84.) Here was the one grand and all-important point. It was the dwelling-place of Jehovah which was dear to the heart of every true Israelite. Restless self-will might desire to run hither and thither; the poor vagrant heart might long for some change; but, for the heart that loved God, any change from the place of His presence, the place where He had recorded His blessed Name, could only be a change for the worse. The truly devout worshipper could find satisfaction and delight, blessing and rest only in the place of the divine presence; and this, on the double ground, the authority of His precious word, and the powerful attractions of His presence. Such an one could never think of going anywhere else. Whither could he go? There was but one altar, one habitation, one God, that was the place for every right-minded, every true-hearted Israelite. To think of any other place of worship would, in his judgement, be not only a departure from the word of Jehovah, but from His holy habitation. This great principle is largely insisted upon throughout the whole of our chapter. Moses reminds the people that from the moment they entered Jehovah's land, there was to be an end to all the irregularity and self-will that had characterised them in the plains of Moab or in the wilderness. "Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. For ye are not as yet come to the rest, and to the inheritance, which the Lord your God giveth you. But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; then there shall be a place which the Lord your God shall choose, to cause his name to dwell there; thither shall ye bring all that I command you.... Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest; but in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee." (Vers. 4-14.) Thus, not only in the object, but also in the place and mode of Israel's worship, they were absolutely shut up! to the commandment of Jehovah. Self pleasing, self-choosing, self-will was to have an end, in reference to the worship of God, the moment they crossed the river of death, and, as a redeemed people planted their foot on their divinely given inheritance. Once there, in the enjoyment of Jehovah's land, and the rest which the land afforded, obedience to His word was to be their reasonable, their intelligent service. Things might be allowed to pass in the wilderness which could not be tolerated in Canaan. The higher the range of privilege, the higher the responsibility and the standard of action. Now, it may be that our broad thinkers, and those who contend for freedom of will and freedom of action, for the right of private judgement in matters of religion, for liberality of mind and catholicity of spirit, will be ready to pronounce all this, which has been engaging our attention, extremely narrow, and wholly unsuited to our enlightened age, and to men of intelligence and education. What is our answer to all who adopt this form of speech? A very simple and conclusive one; it is this, Has not God a right to prescribe the mode in which His people should worship Him? Had He not a perfect right to fix the place where He would meet His people Israel? Surely we must either deny His existence, or admit His absolute and unquestionable right to set forth His will as to how, when and where His people should approach Him. Will any one, however educated and enlightened, deny this? Is it a proof of high culture, refinement, breadth of mind or catholicity of spirit, to deny God His rights. If then God has a right to command, is it narrowness or bigotry for His people to obey? This is just the point. It is, in our judgement, as simple as anything can be. We are thoroughly convinced that the only true breadth of mind, largeness of heart and catholicity of spirit, is to obey the commandments of God. Hence, when Israel were commanded to go to one place and there offer their sacrifices, it most assuredly was neither bigotry nor narrowness on their part to go thither, and to refuse, with holy decision, to go anywhere else. Uncircumcised Gentiles might go where they pleased; the Israel of God were to go only to the place of His appointment. And oh! what an unspeakable privilege for all who loved God and loved one another to assemble themselves at the place where He recorded His Name! And what touching grace shines in the fact of His desiring to gather His people round Himself, from time to time! Did that fact infringe their personal rights and domestic privileges? Nay, it enhanced them immensely. God, in His infinite goodness, took care of this. It was His delight to minister to the joy and blessing of His people, privately, socially and publicly. Hence we read, "When the Lord thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh, thou mayest eat flesh, whatsoever thy soul lusteth after. If the place which the Lord thy God hath chosen to put his name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after, even as the roebuck and the hart is eaten, so thou shalt eat them; the unclean and the clean shall eat of them alike." Here we have, most surely, a broad margin afforded by the goodness and tender mercy of God, for the fullest range of personal and family enjoyment. The only restriction was in reference to the blood. "Only be sure that thou eat not the blood; for The blood is the life; and thou mayest not eat the life with the flesh, Thou shalt not eat it; thou shalt pour it upon the earth as water. Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the sight of the Lord." This was a great cardinal principle under the law, to which reference has been made in our "Notes on Leviticus." How far Israel understood it is not the question; they were to obey that it might go well with them, and with their children after them. They were to own, in this matter, the sovereign rights of God. Having made this exception, in reference to personal and family habits, the law-giver returns to the all-important subject of their public worship. "Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the Lord shall choose; and thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the Lord thy God; and the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God, and thou shalt eat the flesh." (Vers. 26, 27.) If reason, or self-will were permitted to speak, it might say, "Why must we all go to this one place? Can we not have an altar at home? Or, at least, an altar in each principal town, or in the centre of each tribe?" The conclusive answer is, "God has commanded otherwise; this is enough for every true Israelite. Even though we may not be able, by reason of our ignorance, to see the why or the wherefore, simple obedience is our obvious and bounden duty. It may be, moreover, that, as we cheerfully tread the path of obedience, light will break in upon our souls as to the reason, and we shall find abundant blessing in doing that which is well-pleasing to the Lord our God." Yes; reader, this is the proper method of answering all the reasonings and questionings of the carnal mind which is not subject to the law of God, neither indeed can be. Light is sure to break in upon our souls, as we tread, with a lowly mind, the sacred path of obedience; and, not only so, but untold blessing will flow into the heart in that conscious nearness to God which is only known to those who lovingly keep His most precious commandments. Are we called upon to explain to carnal objectors and infidels our reasons for doing this or that? Most certainly not; that is no part of our business; it would be time and labour lost, inasmuch as objectors and reasoners are wholly incapable of understanding or appreciating our reasons. For example, in the matter now under our consideration, could a carnal mind, an unbeliever, a mere child of nature, understand why Israel's twelve tribes were commanded to worship at one altar - to gather in one place - to cluster round one centre? Not in the smallest degree. The grand moral reason of such a lovely institution lies far away beyond his ken. But to the spiritual mind all is as plain as it is beautiful. Jehovah would gather His beloved people around Himself, from time to time, that they might rejoice together before Him and that He might have His own peculiar joy in them. Was not this something most precious? Assuredly it was to all who really loved the Lord. No doubt, if the heart were cold and careless toward God, it would matter little about the place of worship; all places would be alike. But we may set it down as a fixed principle that every loyal loving heart from Dan to Beersheba would rejoice to flock to the place where Jehovah had recorded His Name, and where He had appointed to meet His people. "I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem [God's centre for Israel]. Jerusalem is builded as a city that is compact together; whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. For there - and nowhere else - "are set thrones of judgement, the thrones of the house of David. Pray for the peace of Jerusalem; they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions' sakes, I will now say, Peace be within thee. Because of the house of the Lord our God I will seek thy good." (Ps. 102.) Here we have the lovely breathings of a heart that loved the habitation of the God of Israel - His blessed centre - the gathering-place of Israel's twelve tribes - that hallowed spot which was associated in the mind of every true Israelite with all that was bright and joyous in connection with the worship of Jehovah and the communion of His people. We shall have occasion to refer to this most delightful theme again, when we come to study Deuteronomy 16, and shall draw this section to a close by quoting for the reader the last paragraph of the chapter before us. "When the Lord thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; take heed to thyself, that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God; for every abomination to the Lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. What thing soever I command you, observe to do it; thou shalt not add thereto, nor diminish from it." (Vers. 29-32.) The precious word of God was to form a sacred enclosure round about His people, within which they might enjoy His presence, and delight themselves in the abundance of His mercy and loving-kindness; and wherein, they were to be entirely apart from all that was offensive to Him whose presence was to be, at once, their glory, their joy and their grand moral safeguard from every snare and every abomination. Alas! alas! they did not abide within that enclosure; they speedily broke down the walls thereof, and wandered away from the holy commandment of God. They did the very things they were told not to do, and they have had to reap the terrible consequences. But more of this and of their future by-and-by. Deuteronomy 13 This chapter abounds in most weighty principles. It consists of three distinct sections, each one of which claims our deep attention. We must not attempt to weaken the admonitory force of such a scripture, or turn aside its keen edge, by saying that it does not apply to Christians; that it is wholly Jewish in its scope and application. No doubt, primarily, it was addressed to Israel; this is so obvious as not to admit of a question. But let us not forget that it was "written for our learning;" and not only so, but the more closely we study it, the more we shall see that its teaching is of universal importance. "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them: thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. And that prophet or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee." (Vv. 1-5) Here we have divine provision made for all cases of false teaching, and false religious influence. We all know how easily the poor human heart is led astray by anything in the shape of a sign or a wonder, and especially when such things stand connected with religion. This is not confined to the nation of Israel; we see it everywhere and at all times. Anything supernatural, anything involving an infringement of what are called the ordinary laws of nature is almost sure to act powerfully on the human mind. A prophet rising up, in the midst of the people, and confirming his teaching by miracles, signs and wonders, would be almost sure to get a hearing, and obtain an influence. In this way, Satan has worked in all ages, and he will work yet more powerfully, at the end of this present age, in order to deceive and lead to their everlasting destruction those who will not hearken to the precious truth of the gospel. "The mystery of iniquity," which has been working in the professing church for eighteen centuries, will be headed up, in the person of "that Wicked 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. 2: 8-12.) So also, in the twenty-fourth chapter of Matthew, our Lord warns His disciples against the same kind of influence. "Then if any man shall say unto you, Lo here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before." (Vers. 23-25.) Again, in Revelation 13, we read of the second beast, coming up out of the earth, the great false prophet, the antichrist, doing great wonders, "so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth that they should make an image to the beast, which had the wound by a sword, and did live." (Vers. 13, 14.) Now, each of the above three passages of holy scripture refers to scenes which shall be enacted after the church has been taken away out of this world; but on this we do not dwell, inasmuch as our object in quoting them for the reader is to let him see how far the devil can go in the way of signs and wonders, to lead people away from the truth; and also to set before him the one divine and therefore perfect safeguard against all the delusive power of the enemy. The human heart has no ability whatever to resist the influence of "great signs and wonders" put forth in favour of the most deadly error. There is but the one thing which can fortify the soul, and enable it to resist the devil and all his deadly delusions, and that is the word of God. To have the precious truth of God treasured up in the heart is the divine secret of preservation from all error, even though backed up by the most astounding miracles. Hence, in the first of the above quotations we see that the reason why people will be deceived by the signs and lying wonders of "that wicked" one is "because they received not the love of the truth, that they might be saved." It is the love of the truth that preserves from error, be it ever so persuasive, ever so fascinating, ever so strongly supported by the powerful evidence of "great signs and wonders." It is not cleverness, intellectual power, mental grasp, extensive learning; all these things are perfectly powerless in the presence of Satan's wiles and machinations. The most gigantic human intellect must fall an easy prey to the wiles of the serpent. But, blessed be God, the craft, the subtlety, the signs and lying wonders, all the resources of Satan, all the machinery of hell are perfectly powerless with a heart that is governed by the love of the truth. A little child who knows and believes and loves the truth is blessedly shielded, sheltered and divinely preserved from the blinding and deceiving power of the wicked one. If ten thousand false prophets were to arise and perform the most extraordinary miracles that were ever presented to the human gaze, in order to prove that the Bible is not the inspired word of God, or that our Lord Jesus Christ is not God over all blessed for ever, or in order to set aside the glorious truth that the blood of Jesus Christ, God's Son, cleanseth from all sin, or any other precious truth revealed in holy scripture, it could have no effect whatever on the very simplest babe in Christ whose heart is governed by the word of God. Yea, if an angel from heaven were to come down and preach anything contrary to what we are taught in the word of God, we have a divine warrant to pronounce him anathema, without any discussion or argument whatever. This is an unspeakable mercy. It puts the simple hearted, unlettered child of God into the most blessed position - a position, not only of moral security, but of sweetest repose. We are not called upon to analyse the false doctrine, or to weigh the evidence advanced in favour of it; we reject, with stern decision, both the one and the other, simply because we have the certainty of the truth and the love of it in our hearts. "Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams;" - although the sign or the wonder had come to pass - "for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul." Here, beloved reader, was the all-important point for Israel; and it is the same for us. Then, now, and always, the true moral security is in having the heart fortified with the love of the truth, which is only another way of expressing the love of God. The faithful Israelite who loved Jehovah, with all his heart and with all his soul, would have a ready and conclusive answer for all the false prophets and dreamers who might arise - a thoroughly effectual method of dealing with them. "Thou shalt not hearken." If the enemy does not get the ear, he is not likely to reach the heart. The sheep follow the Shepherd; "for they know his voice. And a stranger" - even though showing signs and wonders - "will they not follow, but will flee from him." Why? Is it because they are able to discuss and argue and analyse? No, thanks and praise to God! but because "they know not the voice of strangers." The simple fact of not knowing the voice is a sufficient reason for not following the speaker. All this is full of comfort and consolation for the beloved lambs and sheep of the flock of Christ. They can hear the voice of their loving, faithful shepherd; they can gather round Him, and find in His presence true Test and perfect safely. He makes them to lie down in green pastures, and leads them by the still waters of His love. This is enough. They may be very weak, yea, perfect weakness in themselves; but this is no hindrance to their rest and blessing; quite the contrary, it only casts them more upon His almighty power. We need never be afraid of weakness, it is fancied strength we have to dread, vain confidence in our own wisdom, our own intelligence, our scriptural knowledge, our spiritual attainments; these are the things we have to fear; but as for our weakness, the more deeply we feel it the better, for our Shepherd's strength is made perfect in weakness, and His precious grace is amply sufficient for all the need of His beloved and blood bought flock as a whole, and for each member, in particular. Only let us keep near to Him in the abiding sense of our own perfect helplessness and nothingness; let us treasure up His precious word in our hearts, let us feed upon it, as the very sustenance of our souls, day by day, the staple article of our lives, the living bread for the strengthening of the inward man. Thus shall we be safe from every strange voice, every false prophet, every snare of the devil, every influence which might tend to draw us away from the path of obedience, and the practical confession of the Name of Christ. We must now quote for the reader the second paragraph of our chapter, in which the Lord's people are warned against another snare of the devil. Oh! how many and varied are his snares and wiles! How manifold are the dangers of the people of God! But, blessed be His holy Name, there is full provision in His word for all. "If thy brother, the son of thy mother, nearer, dearer and more tender than the son of the father - or thy son, or thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers, namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him; but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. And thou shalt stone him with stones that he die; because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the land of Egypt from the house of bondage. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you" (Vv. 6-11.) Here, then, we have something quite different from the false prophet or the dreamer of dreams. Thousands might be proof against the influence of these, and yet fall before the ensnaring and seductive power of natural affection. It is very hard to resist the action of this latter. It demands deep-toned devotedness, great singleness of eye, firm purpose of heart, to deal faithfully with those who live deep down in our hearts' tender affections. The trial to some of withstanding and rejecting a prophet or a dreamer with whom there was no personal relationship, no tender link of fond affection, would be as nothing compared with having to treat with stern and severe decision the wife of the bosom, the beloved brother or sister, the devoted and tenderly loved friend. But where the claims of God, of Christ, of truth are at stake, there must be no hesitation. If any should seek to make use of the ties of affection in order to draw us aside from our allegiance to Christ, we must resist them, with unqualified decision. "If any man come to me, and hate not his father, and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple." (Luke 10: 26) Let us see that we thoroughly understand this aspect of the truth, and also that we give it its proper place. If poor blind reason be listened to, it will be sure to present to the mind the most hideous perversion of this great practical subject. Reason, whenever it attempts to exercise its powers in the things of God, is sure to prove itself the active and efficient agent of the devil in opposition to the truth. In things human and earthly, reason may go for what it is worth; but in things divine and heavenly, it is not only worthless, but positively mischievous. What then, we may ask, is the true moral force of Luke 14: 28, and Deuteronomy 13: 8-10? Most assuredly, they do not mean that we are to be "without natural affection," which is one of the special marks of the apostasy of the last days. This is perfectly clear. God Himself has established our natural relationships, and each of these relationships has its characteristic affections the exercise and display of which are in lovely harmony with the mind of God. Christianity does not interfere with our relationships in nature, but it introduces a power whereby the responsibilities which attach to those relationships can be duly fulfilled to the glory of God. And not only so, but in the various epistles, the Holy Ghost has given the most ample instructions to husbands and wives, parents and children, masters and servants, thus proving, in the very fullest and most blessed manner, the divine sanction of those relationships and the affections which belong to them. All this is perfectly plain; but still we have to inquire how it fits in with Luke 14 and Deuteronomy 13? The answer is simply this. The harmony is divinely perfect. Those scriptures apply only to cases in which our natural relationships and affections interfere with the claims of God and of Christ. When they operate in this way, they must be denied and mortified. If they dare to intrude upon a domain which is wholly divine, the sentence of death must be written upon them. In contemplating the life of the only perfect man that ever trod this earth of ours, we can see how beautifully He adjusted the various claims which as a man and a servant, He had to meet. He could say to His mother, "Woman, what have I to do with thee?" And, yet, at the fitting moment, He could, with exquisite tenderness, commend that mother to the care of the disciple whom He loved. He could say to His parents, "Wist ye not that I must be about my Father's business?" and, at the same time, go home with them and be sweetly subject to parental authority. Thus the written teachings of holy scripture, and the perfect ways of the living Christ do both combine to teach us how to discharge aright the claims of nature and the claims of God. But it may be that the reader feels considerable difficulty in reference to the line of action enjoined in Deuteronomy 13: 9, 10. He may find it hard to reconcile it with a God of love, and with the grace, gentleness and tenderness inculcated in the New Testament scriptures. Here again we must keep a vigilant eye upon reason. It always affects to find ample scope for its powers in the stern enactments of the divine government; but, in reality, it only displays its blindness and folly. Still, though we would make very short work with infidel reason, we earnestly desire to help any honest soul who may not be able to see his way through this question. We have had occasion, in our studies on the earlier chapters of this book, to refer to the very weighty subject of God's governmental dealings, both with Israel and the nations; but, in addition to what has already come under our notice, we have to bear in mind the very important difference between the two economies of law and grace. If this be not clearly apprehended, we shall find very considerable difficulty in such passages as Deuteronomy 13: 9, 10. The great characteristic principle of the Jewish economy was righteousness; the characteristic principle of Christianity is grace - pure, unqualified grace. If this fact be fully grasped, all difficulty vanishes. It was perfectly right, perfectly consistent, and in perfect harmony with the mind of God for Israel to slay their enemies. God commanded them to do so. And, in like manner, it was right and consistent for them to execute righteous judgement, even unto death, upon any member of the congregation who should seek to draw them aside after false gods, as in the passage before us. To do so was in full moral harmony with the grand ruling principles of government and law, under which they were placed, in accordance with the dispensational wisdom of God. All this is perfectly plain. It runs through the entire canon of Old Testament scripture. God's government in Israel, and His government of the world, in connection with Israel was on the strict principle of righteousness. And as it was in the past, so it shall be in the future. "A king shall reign in righteousness, and princes shall rule in judgement." But, in Christianity, we see something quite different. The moment we open the pages of the New Testament, and hearken to the teachings, and mark the actings of the Son of God, we find ourselves on entirely new ground, and in a new atmosphere. In a word, we are in the atmosphere and on the ground of pure, unqualified grace. Thus, as a sample of the teaching, take a passage or two from what is called the Sermon on the Mount - that marvellous and precious compendium of the principles of the kingdom of heaven. "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the one cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain." Again, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy; but I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the sons [huioin] of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust..... Be ye therefore perfect [teleioi] even as your Father which is in heaven is perfect." (Matt. 5: 38-48) We cannot now dwell upon those blessed sentences; we merely quote them for the reader in order to let him see the immense difference between the Jewish and Christian economy. What was perfectly right and consistent for a Jew, might be quite wrong and inconsistent for a Christian. This is so plain that a child may see it; and yet, strange to say, many of the Lord's beloved people seem to be clouded on the subject. They judge it to be perfectly right for Christians to deal in righteousness, and go to war, and to exercise worldly power. Well, then, if it be right for Christians to act thus, we would simply ask, Where is it taught in the New Testament? Where have we a single sentence from the lips of our Lord Jesus Christ, or from the pen of the Holy Ghost to warrant or sanction such a thing? As we have said, in reference to other questions that have come before us in our studies on this book, it is of no possible use for us to say, "We think so and so." Our thoughts are simply worth nothing. The one grand question, in all matters of Christian faith and morals is, "What saith the New Testament?" What did our Lord and Master teach, and what did He do? He taught that His people now are not to act as His people of old acted. Righteousness was the Principle of the old economy; grace is the principle of the new. This was what Christ taught, as may be seen in numberless passages of scripture. And how did He act? Did He deal in righteousness with people? Did He assert His rights? Did He exercise worldly power? Did He go to law? Did He vindicate Himself, or retaliate? When His poor disciples, in utter ignorance of the heavenly principles which He taught, and in total forgetfulness of His whole course of action, said to Him, on one occasion in the which a certain village of the Samaritans refused to receive Him, "Lord, wilt thou that me command fire to come down from heaven, and consume them, even as Elias did?" What was His answer? "He turned and rebuked them, and said, Ye know not what manner of spirit ye are of, For the Son of man is not come to destroy men's lives but to save. And they went to another village." It was perfectly consistent with the spirit, principle and genius of the dispensation of which Elias was the exponent and representative, to call down fire from heaven to consume the men sent by a godless king to arrest him. But the blessed Lord was the perfect Exponent and divine Representative of another dispensation altogether His was a life of perfect self-surrender, from first to last. He never asserted His rights. He came to serve and to give. He came to represent God, to be the perfect expression of the Father in every way. The Father's character shone out in His every look, His every word, His every act, His every movement. Such was the Lord Christ when He was down here among men; and such was His teaching. He did what He taught, and He taught what He did. His words expressed what He was, and His ways illustrated His words. He came to serve and to give; and His whole life was marked by those two things, from the manger to the cross. We may truly say, time would fail us to quote the passages in proof and illustration of this, nor is there any need, inasmuch as the truth of it will hardly be called in question. Well, then, is not He our great Exemplar in all things? Is it not by His teaching and ways that our course and character as Christians are to be formed? How are we to know how we ought to walk save by hearkening to His blessed words and gazing on His perfect ways? If we as Christians are to be guided and governed by the principles and precepts of the Mosaic economy, then, assuredly, it would be right for us to go to law, to contend for our rights, to engage in war, to destroy our enemies. But then what becomes of the teaching and example of our adorable Lord and Saviour? What of the teachings of the Holy Ghost. What of the New Testament? Is it not as plain as a sunbeam to the reader that for a Christian to do these things is to act in flagrant opposition to the teaching and example of his Lord? Here, however, we may be met by the old and oft-repeated inquiry, "What would become of the world, what would become of its institutions, what would become of society, if such principles were to be universally dominant?" The infidel historian, in speaking of the early Christians, and their refusal to join the Roman army, sneeringly inquires, "What would have become of the empire, surrounded as it was on all sides, by barbarians, if every one had indulged in such pusillanimous ideas as these?" We reply at once, If those spiritual and heavenly principles were universally dominant, there would be no wars, no fighting, and hence, there would be no need of soldiers, no need of standing armies or navies, no need of constabulary or police; there would be no wrong doings, no strife about property, and hence no need of courts of law, judges or magistrates; in short, the world, as it now is, would have an end; the kingdoms of this world would have become the kingdoms of our Lord and of His Christ. But the plain fact is, those heavenly principles of which we speak, are not intended for the world at all, inasmuch as the world could not adopt them, or act upon them for a single hour; to do so would involve the immediate and complete break up of the present system of things, the dissolution of the entire framework of society as at present constituted. Hence, the objection of the infidel crumbles into dust beneath our feet, like all other infidel objections, and the questions and the difficulties which are based upon them. They are deprived of every atom of moral force. Heavenly principles are not designed for "this present evil world," at all; they are designed for the church which is not of the world, even as Jesus is not of the world. "If," said our Lord to Pilate, "my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence." Mark the word "now." By-and-by, the kingdoms of this world will become the kingdom of our Lord; but now He is rejected, and all who belong to Him - His church - His people are called to share His rejection, to follow Him into the outside place, and walk as pilgrims and strangers here below, waiting for the moment when He shall come to receive them to Himself, that where He is, there they may be also. Now, it is the attempt to mix the world and the church together that produces such terrible confusion. It is one of Satan's special wiles; and it has done more to mar the testimony of the church of God, and hinder its progress than most of us are aware. It involves a complete turning of things upside down, a confounding of things that differ essentially, an utter denial of the church's true character, her position, her walk and her hope. We sometimes hear the expression, "Christian world." What does it mean? It is simply an attempt to combine two things which in their source, nature and character, are as diverse as light and darkness. It is an effort to tack a new piece upon an old garment which, as our Lord tells us, only makes the rent worse. It is not God's object to Christianise the world, but to call His people out of the world to be a heavenly people, governed by heavenly principles, formed by a heavenly object, and cheered by a heavenly hope. If this be not clearly seen, if the truth as to the church's true calling and course be not realised as a living power in the soul, we shall be sure to make the most grievous mistakes in our work, walk and service. We shall make an entirely wrong use of the Old Testament scriptures, not only on prophetic subjects, but in reference to the whole range of practical life; indeed, it would be utterly impossible to calculate the loss which must result from not seeing the distinctive calling, position and hope of the church of God, her association and identification - her living union with a rejected, risen and glorified Christ. We cannot attempt to enlarge upon this most precious and interesting theme; but we should just like to point out to the reader an instance or two illustrative of the Spirit's method of quoting and applying Old Testament scripture. Take, for example, the following passage from that lovely thirty-fourth Psalm: "The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth." Now, mark the way in which the Holy Spirit quotes this passage in the first epistle of Peter. "The face of the Lord is against them that do evil." (1 Peter 3: 12.) Not a word about cutting off. Why is this? Because the Lord is not now acting upon the principle of cutting off. He acted upon it under the law; and He will act upon it, in the kingdom, by-and-by. But, just now, He is acting in grace, and long-suffering mercy. His face is quite as much and quite as decidedly against all evil-doers as ever it was, or ever it will be, but not now to cut off the remembrance of them from the earth. The most striking illustration of this marvellous grace and forbearance, and of the difference between the two principles on which we have been dwelling is seen in the fact that the very men who, with wicked hands, crucified His only-begotten and well-beloved Son - evil-doers, surely, of the most pronounced type-instead of being cut off from the earth, were the very first to hear the message of full and free pardon through the blood of the cross. Now, it may appear to some that we are making too much of the mere omission of a single clause of Old Testament scripture. Let not the reader think so. Even had we but this one instance, it would be a serious mistake to treat it with anything like indifference. But the fact is there are scores of passages of the same character as the one just quoted, all illustrative of the contrast between the Jewish and Christian economies, and also between Christianity and the coming kingdom. God is now dealing in grace with the world, and so should His people, if they want to be like Him, and such they are called to be. "Be ye therefore perfect, even as your Father which is in heaven is perfect" and again, "Be ye therefore imitators of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour. (Eph. 5: 1) This is our model. We are called to copy our Father's example, to imitate Him. He is not going to law with the world; He is not enforcing His rights with the strong hand of power. By-and-by, He will; but just now, in this day of grace, He showers His blessings and benefits, in rich profusion, upon those whose whole life is one of enmity and rebellion against Him. All this is perfectly marvellous; but thus it is, and we, as Christians, are called to act on this morally glorious principle. It may be said, by some, "How could we ever get on in the world, how could we conduct our business, on such a principle as this? We should be robbed and ruined; designing people would take advantage of us, if they knew that we would not go to law with them; they would take our goods, or borrow our money, or occupy our houses, and refuse to pay us. In short, we could never get on in a world like this, if we did not assert our rights and establish our claims by the strong hand of power. What is the law for but to make people behave themselves? Are not the powers that be ordained of God for the very purpose of maintaining peace and good order in our midst? what would become of society, if we had not soldiers, policemen, magistrates and judges? And if God has ordained that such things should be, why should not His people avail themselves of them? And not only so, but who so fit to occupy places of authority and power, or to wield the sword of justice as the people of God? There is, no doubt, very great apparent force in all this line of argument. The powers that be are ordained of God. The king, the governor, the judge, the magistrate are, each in his place, the expression of the power of God. It is God who invests each with the power which he wields; it is He who has put the sword into his hand, for the punishment of evil-doers, and the praise of them that do well. We bless God with all our hearts for the constituted authorities of the country. Day and night, in private and in public, we pray for them. It is our bounden duty to obey and submit ourselves to them, in all things, provided always that they do not call upon us to disobey God, or do violence to conscience. If they do this, we must - what? Resist? Nay, but suffer. All this is perfectly plain. The world, as it now is, could not go on for a single day, if men were not kept in order by the strong hand of power. We could not live, or at least life would be perfectly intolerable, were it not that evil-doers are kept in terror of the glittering sword of justice. Even as it is, through lack of moral power on the part of those who bear the sword, lawless demagogues are allowed to stir up the evil passions of men to resist the law of the land, and disturb the peace, and threaten the lives and property of well-disposed and harmless subjects of the government. But, admitting all this, in the fullest possible manner, as every intelligent Christian, every one taught by scripture, most assuredly will, it leaves wholly untouched the question of the Christian's path in this world. Christianity fully recognises all the governmental institutions of the country. It forms no part of the Christian's business to interfere, in any one way, with such institutions. Wherever he is, whatever be the principle or character of the government of the country in which his lot is cast, it is his duty to recognise its municipal and political arrangements, to pay taxes, pray for the government, honour governors in their official capacity, wish well to the legislature and the executive, pray for the peace of the country, live in peace with all, so far as in him lies. We see all this in the blessed Master Himself, in perfection, blessed be His holy Name for evermore! In His memorable reply to the crafty Herodians, He recognises the principle of subjection to the powers that be: "Render to Caesar the things that be Caesar's; and to God the things that be God's." And not only so, but we find Him also paying tribute, although personally free. They had no right to demand it of Him, as He plainly shows to Peter; and it might be said, "Why did He not appeal?" Appeal! Nay; He shows us something quite different. Hear His exquisite reply to His mistaken apostle, "Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money; that take and give unto them for me and thee.* (Matt. 17.) \ And here we get back, with increased moral force, to our thesis, namely, the Christian's path in this world. What is it? He is to follow his Master - to imitate Him in all things. Did He assert His rights? Did He go to law? Did He try to regulate the world? Did He meddle with municipal or political matters? Was He a politician? Did He wield the sword? Did He consent to be a judge or a divider, even when appealed to, as we say, to arbitrate about property? Was not His whole life one of complete self-surrender, from first to last? Was He not continually giving up until, at the cross, He gave up His precious life as a ransom for many? We shall leave these questions to find their answer deep down in the heart of the Christian reader, and to produce their practical effect in his life. We trust that the foregoing line of truth will enable him to interpret aright such passages as Deuteronomy 13: 9, 10. Our opposition to idolatry, and our separation from evil, in every shape and form, while not less intense and decided, most surely, than that of Israel of old, is not to be displayed in the same way. The church is imperatively called upon to put away evil, and evil-doers, but not after the same fashion as Israel. It is no part of her duty to stone idolaters and blasphemers, or burn witches. The church of Rome has acted upon this principle; and even Protestants - to the shame of Protestantism - have followed her example.* The church is not called - nay, she is positively and peremptorily forbidden to use the temporal sword. It is a flat denial of her calling, character and mission to do so. When Peter, in ignorant zeal and carnal haste, drew the sword in defence of his blessed Master, he was at once corrected by his Master's faithful word, and instructed by his Master's gracious act: "Put up thy sword into the sheath; for all they that take the sword shall perish by the sword." And having thus reproved the act of His mistaken though well-meaning servant, He undid the mischief by His gracious touch. "The weapons of our warfare," says the inspired apostle, "are not carnal, but mighty through God to the pulling down of strongholds; 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" (2 Cor. 10: 4, 5.) \ The professing church has gone all astray as to this great and most important question. She has joined herself with the world, and sought to further the cause of Christ by carnal and worldly agency. She has ignorantly attempted to maintain the Christian faith by the most shameful denial of Christian practice. The burning of heretics stands as a most fearful moral blot upon the page of the church's history. We can form no adequate idea of the terrible consequences resulting from the notion that the church was called to take Israel's place and act on Israel's principles.* It completely falsified her testimony, robbed her of her entirely spiritual and heavenly character, and led her upon a path which ends in Revelation 17 and 18. Let him that readeth understand. \ But we must not pursue this line of things further here. We trust that what has passed before us will lead all whom it may concern to consider the whole subject in the light of the New Testament, and thus be the means, through the infinite goodness of God, of leading them to see the path of entire separation which we as Christians are called to tread; in the world but not of it, even as our Lord Christ is not of it. This will solve a thousand difficulties, and furnish a grand general principle which can be practically applied to a thousand details. We shall now conclude our study of Deuteronomy 13 by a glance at its closing paragraph. "If thou shalt hear say in one of thy cities, which the Lord thy God hath given thee to dwell there, saying, Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known. Then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the Lord thy God; and it shall be an heap for ever; it shall not be built again. And there shall cleave nought of the cursed thing to thine hand; that the Lord may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; when thou shalt hearken to the voice of the Lord thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the Lord thy God." (Vers. 12-18.) Here we have instruction of the most solemn and weighty character. But the reader must bear in mind that, solemn and weighty as it most surely is, It is based upon a truth of unspeakable value, and that is Israel's national unity. If we do not see this, we shall miss the real force and meaning of the foregoing quotation. A case is supposed of grave error in some one of the cities of Israel; and the question might naturally arise, "Are all the cities involved in the evil of one?"'* \ Assuredly, inasmuch as the nation was one. The cities and tribes were not independent, they were bound up together by a sacred bond of national unity - a unity which had its centre in the place of the divine presence. Israel's twelve tribes were indissolubly bound together. The twelve loaves on the golden table in the sanctuary formed the beauteous type of this unity, and every true Israelite owned and rejoiced in this unity. The twelve stones in Jordan's bed; the twelve stones on Jordan's bank; Elijah's twelve stones on mount Carmel, all set forth the same grand truth - the indissoluble unity of Israel's twelve tribes. The good king Hezekiah recognised this truth, when he commanded that the burnt-offering and the sin-offering should be made for all Israel. (2 Chr. 29: 24.) The faithful Josiah owned it and acted upon it, when he carried his reformatory operations into all the countries that pertained to the children of Israel. (2 Chr. 34: 33.) Paul, in his magnificent address before king Agrippa, bears witness to the same truth, when he says, "Unto which promise our twelve tribes, instantly serving God, night and day, hope to come."* (Acts 26: 7.) And when we look forward into the bright future, the same glorious truth shines, with heavenly lustre, in the seventh chapter of Revelation, where we see the twelve tribes sealed and secured for blessing, rest and glory, in connection with a countless multitude of the Gentiles. And, finally, in Revelation 21 we see the names of the twelve tribes engraved on the gates of the holy Jerusalem, the seat and centre of the glory of God and the Lamb. \ Thus, from the golden table in the sanctuary, to the golden city descending out of heaven from God, we have a marvellous chain of evidence in proof of the grand truth of the indissoluble unity of Israel's twelve tribes. And, then, if the question be asked, where is this unity to be seen? or how did Elijah, or Hezekiah, or Josiah, or Paul see it? The answer is a very simple one, They saw it by faith; they looked within the sanctuary of God, and there on the golden table, they beheld the twelve loaves setting forth the perfect distinctness and yet the perfect oneness of the twelve tribes. Nothing can be more beautiful. The truth of God must stand for ever. Israel's unity was seen in the past, and it will be seen in the future; and though, like the higher unity of the church, it is unseen in the present, faith believes it all the same, holds it and confesses it in the face of ten thousand hostile influences. And, now, let us look, for a moment, at the practical application of this most glorious truth, as presented in the closing paragraph of Deuteronomy 13. A report reaches a city in the far north of the land of Israel of serious error taught in a certain city in the extreme south - deadly error, tending to draw the inhabitants away from the true God. What is to be done? The law is as plain as possible; the path of duty is laid down with such distinctness, that it only needs a single eye to see it, and a devoted heart to tread it. "Then shalt thou inquire, and make search, and ask diligently." This surely is simple enough. But some of the citizens might say, "What have we in the north to do with error taught in the south? Thank God, there is no error taught amongst us; it is entirely a local question; each city is responsible for the maintenance of the truth within its own walls. How could we be expected to examine into every case of error which may spring up here and there all over the land; our whole time would be taken up, so that we could not attend to our fields, our vineyards, our oliveyards, our flocks and our herds. It is quite as much as we can do to keep our own borders all right. We certainly condemn the error, and if any one holding or teaching it were to come here, and that we knew of it, we should most decidedly shut our gates against him. Beyond this, we do not feel ourselves responsible to go." Now what, we may ask, would be the reply of the faithful Israelite to all this line of argument which, in the judgement of mere nature, seems so exceedingly plausible? A very simple and very conclusive one, we may be sure. He would say it was simply a denial of Israel's unity. If every city and every tribe were to take independent ground, then verily the high priest might take the twelve loaves off the golden table before the Lord and scatter them here and there and everywhere; our unity is gone; we are all broken up into independent atoms having no national ground of action. Besides, the commandment is most distinct and explicit, "Thou shalt inquire, and make search, and ask diligently." We are bound therefore, on the double ground of the nation's unity and the plain command of our covenant God. It is of no possible use to say there is no error taught amongst us, unless we want to separate ourselves from the nation; if we belong to Israel, then verily the error is taught amongst us, as the word says - "Such abomination is wrought among you." How far does the "you" extend? As far as the national boundaries. Error taught at Dan affects those dwelling at Beersheba. How is this? Because Israel is one. And then the word is so plain, so distinct, so emphatic. We are bound to search into it. We cannot fold our arms and sit down in cold indifference and culpable neutrality, else we shall be involved in the awful consequences of this evil; yea, we are involved until we clear ourselves of it by judging it, with unflinching decision, and unsparing severity. Such, beloved reader, would be the language of every loyal Israelite, and such his mode of acting in reference to error and evil wherever found. To speak or act otherwise, would simply be indifference as to the truth and glory of God, and independency as regards Israel. For any to say that they were not responsible to act according to the instructions given in Deuteronomy 13: 12-18, would be a complete surrender of the truth of God, and of Israel's unity. All were bound to act or else be involved in the judgement of the guilty city. And surely if all this was true in Israel of old, it is not less true in the church of God now. We may rest assured that anything like indifference, where Christ is concerned, is most hateful to God. It is the eternal purpose and counsel of God to glorify His Son; that every knee should bow to Him, and every tongue confess that He is Lord to the glory of God the Father. "That all should honour the Son even as they honour the Father." Hence, if Christ be dishonoured, if doctrines be taught derogatory to the glory of His Person, the efficacy of His work, or the virtue of His offices, we are bound by every motive which could possibly act on our hearts to reject, with stern decision, such doctrines. Indifference or neutrality, where the Son of God is concerned, is high treason in the judgement of the high court of Heaven. We would not be indifferent if it were a question of our own reputation, our personal character, or our personal or family property; we should be thoroughly alive to anything affecting ourselves or those dear to us. How much more deeply ought we to feel in reference to what concerns the glory and honour, the Name and cause of the One to whom we owe our present and everlasting all - -the One who laid aside His glory, came down into this wretched world, and died a shameful death upon the cross in order to save us from the everlasting flames of hell! Could we be indifferent to Him? Neutral where He is concerned? God, in His great mercy forbid! No; reader, it must not be. The honour and glory of Christ must be more to us than all beside - reputation, property, family, friends, all must stand aside if the claims of Christ are involved. Does not the Christian reader own this, with all the energy of his ransomed soul? We feel persuaded he does even now; and oh! how shall we feel when we see Him face to face, and stand in the full light of His moral glory? With what feelings shall we then contemplate the idea of indifference or neutrality with respect to Him? And are we not justified in declaring that next to the glory of the Head stands the great truth of the unity of His body, the church? Unquestionably. If the nation of Israel was one, how much more is the body of Christ one! And if independency was wrong in Israel, how much more wrong in the church of God! The plain fact is this, the idea of independency cannot be maintained for a moment, in the light of the New Testament. As well might we say that the hand is independent of the foot, or the eye of the ear, as assert that the members of the body of Christ are independent one of another. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ" - a very remarkable statement, setting forth the intimate union of Christ and the church - "For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee; nor again, the head to the feet, I have no need of you. Nay, much more, those members of the body, which seem to be more feeble, are necessary; and those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need; but God hath tempered the body together, having given more abundant honour to that part which lacked. That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. NOW YE ARE THE BODY OF CHRIST, AND MEMBERS IN ." (1 Cor. 12: 12-27.) We do not attempt to dwell upon this truly marvellous scripture; but we earnestly desire to call the attention of the Christian reader to the special truth which it so forcibly sets before us - a truth which intimately concerns every true believer on the face of the earth, namely, that he is a member of the body of Christ. This is a great practical truth, involving, at once, the very highest privileges, and the very weightiest responsibilities. It is not merely a true doctrine, a sound principle, or an orthodox opinion; it is a living fact, designed to be a divine power in the soul. The Christian can no longer view himself as an independent person, having no association, no vital link with others. He is livingly bound up with all the children of God, all true believers, all the members of Christ's body upon the face of the earth. "By one Spirit are we all baptised into one body." The church of God is not a mere club, or a society, an association, or a brotherhood; it is a body united by the Holy Ghost to the Head, in heaven; and all its members on earth are indissolubly bound together. This being so, it follows of necessity, that all the members of the body are affected by the state and walk of each. "If one member suffer, all the members suffer with it." That is, all the members of the body. If there is anything wrong with the foot, the hand feels it. How? Through the head. So in the church of God, if anything goes wrong with an individual member, all feel it through the Head with whom all are livingly connected by the Holy Ghost. Some find it very hard to grasp this great truth. But there it stands plainly revealed on the inspired page, not to be reasoned about, or submitted, in any way, to the human judgement, but simply to he believed. It is a divine revelation. No human mind could ever have conceived such a thought; but God reveals it, faith believes it, and walks in the blessed power of it. It may be the reader feels disposed to ask, " How is it possible for the state of one believer to affect those who know nothing about it?" The answer is, "If one member suffer, all the members suffer with it." All the members of what? Is it of any mere local assembly or company who may happen to know or be locally connected with the person concerned Nay, but the members of the body wherever they are. Even in the case of Israel, where it was only a national unity, we have seen that if there was evil in any one of their cities, all were concerned, all involved, all affected. Hence, when Achan sinned, although there were myriads of people totally ignorant of the fact, the Lord said, "Israel hath sinned," and the whole assembly suffered a humiliating defeat. Can reason grasp this weighty truth? No; but faith can. If we listen to reason we shall believe nothing; but, by the grace of God, we shall not listen to reason, but believe what God says because He says it. And oh! beloved Christian reader, what an immense truth is this unity of the body! What practical consequences flow out of it! How eminently calculated it is to minister to holiness of walk and life! How watchful it would make us over ourselves, our habits, our ways, our whole moral condition! How careful it would make us not to dishonour the Head to whom we are united, or grieve the Spirit by whom we are united, or injure the members with whom we are united! But we must close this chapter, much as we should like to linger over one of the very grandest, most profound, and most powerfully formative truths that can possibly engage our attention. May the Spirit of God make it a living power in the soul of every true believer on the face of the earth! Deuteronomy 14 "Ye are the children of the Lord your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead: for thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth." (Vers. 1, 2.) The opening clause of this chapter sets before us the basis of all the privileges and responsibilities of the Israel of God. It is a familiar thought amongst us that we must be in a relationship before we can know the affections or discharge the duties which belong to it. This is a plain and undeniable truth. If a man were not a father, no amount of argument or explanation, could make him understand the feelings or affections of a father's heart; but the very moment he enters upon the relationship, he knows all about them. Thus it is as to every relationship and position; and thus it is in the things of God. We cannot understand the affections or the duties of a child of God until we are on the ground. We must be Christians before we can perform Christian duties. Even when we are Christians, it is only by the gracious aid of the Holy Ghost that we can walk as such; but clearly if we are not on Christian ground, we can know nothing of Christian affections or Christian duties. This is so obvious, that argument is needless. Now, most evidently, it is God's prerogative to declare how His children ought to conduct themselves, and it is their high privilege and holy responsibility to seek, in all things, to meet His gracious approval. "Ye are the children of the Lord your God: ye shall not cut yourselves." They were not their own; they belonged to Him, and therefore they had no right to cut themselves or disfigure their faces for the dead. Nature, in its pride and self-will, might say, "Why may we not do like other people? What harm can there be in cutting ourselves, or making a baldness between our eyes? It is only an expression of grief, an affectionate tribute to our loved departed ones. Surely there can be nothing morally wrong in such a suited expression of sorrow! To all this there was one simple but conclusive answer, "Ye are the children of the Lord your God" This face altered everything. The poor ignorant and uncircumcised Gentiles around them might cut and disfigure themselves, inasmuch as they knew not God, and were not in relationship to Him. But as for Israel, they were on the high and holy ground of nearness to God, and this one fact was to give tone and character to all their habits. They were not called upon to adopt or refrain from any particular habit or custom, in order to be the children of God. This would be, as we say, beginning at the wrong end; but, being His children, they were to act as such. "Thou art an holy people unto the Lord thy God." He does not say, "Ye ought to be an holy people." How could they ever make themselves an holy people, or a peculiar people unto Jehovah? Utterly impossible. If they were not His people, no effort of theirs could ever make them such. But God, in His sovereign grace, in pursuance of His covenant with their fathers, had made them His children, made them a peculiar people above all the nations that were upon the earth. Here was the solid foundation of Israel's moral edifice. All their habits and customs, all their doings and ways, their food and their clothing, what they did and what they did not do - all was to flow out of the one grand fact, with which they had no more to do than with their natural birth, namely, that they actually were the children of God, the people of His choice, the people of His own special possession. Now, we cannot but acknowledge it to be a privilege of the very highest order to have the Lord so near to us, and so interested in all our habits and ways. To mere nature, no doubt, to one who does not know the Lord, is not in relationship to Him, the very idea of His holy presence, or of nearness to Him would be simply intolerable. But to every true believer, every one who really loves God, it is a most delightful thought to have Him near us, and to know that He interests Himself in all the most minute details of our personal history, and most private life; that He takes cognisance of what we eat and what we wear; that He looks after us by day and by night, sleeping and waking, at home and abroad; in short, that His interest in and care for us go far beyond those of the most tender, loving mother for her babe. All this is perfectly wonderful; and surely if we only realised it more fully we should live a very different sort of life, and have a very different tale to tell. What a holy privilege, what a precious reality to know that our loving Lord is about our path by day, and about our bed by night; that His eye rests upon us when we are dressing in the morning, when we sit down to our meals, when we go about our business, and in all our intercourse, from morning till night. May the sense of this be a living and abiding power in the heart of every child of God on the face of the earth! From verse 3 to 20, we have the law as to clean and unclean beasts, fishes and fowls. The leading principles as to all these have already come under our notice in Leviticus 11.* But there is a very important difference between the two scriptures. The instructions in Leviticus are given primarily to Moses and Aaron; in Deuteronomy they are given directly to the people. This is perfectly characteristic of the two books. Leviticus may be specially termed, the priest's guide book. In Deuteronomy the priests are almost entirely in the background, and the people are prominent. This is strikingly apparent all through the book, so that there is not the slightest foundation for the idea that Deuteronomy merely repeats Leviticus. Nothing can be further from the truth. Each book has its own peculiar province, its own design, its own work. The devout student sees and owns this with deep delight. Infidels are wilfully blind, and can see nothing. \ In verse 21 of our chapter, the marked distinction between the Israel of God and the stranger is strikingly presented. " Ye shall not eat of anything that dieth of itself; thou shalt give it unto the stranger that is in thy gates; that he may eat it; or thou mayest sell it unto an alien; for thou art an holy people unto the Lord thy God" The grand fact of Israel's relationship to Jehovah marked them off from all the nations under the sun. It was not that they were, in themselves, a whit better or holier than others; but Jehovah was holy, and they were His people. "Be ye holy, for I am holy." Worldly people often think that Christians are very Pharisaic in separating themselves from other people, and refusing to take part in the pleasures and amusements of the world; but they do not really understand the question. The fact is, for a Christian to participate in the vanities and follies of a sinful world would be, to use a typical phrase, like an Israelite eating that which had died of itself. The Christian, thank God, has gotten something better to feed upon than the poor dead things of this world. He has the living bread that came down from heaven, the true manna; and not only so, but he eats of "the old corn of the land of Canaan," type of the risen and glorified Man in the heavens. Of these most precious things the poor unconverted worldling knows absolutely nothing and, hence, he must feed upon what the world has to offer him. It is not a question of the right or the wrong of things looked at in themselves. No one could possibly have known ought about the wrong of eating of anything that had died of itself, if God's word had not settled it. This is the all-important point for us. We cannot expect the world to see or feel with us as to matters of right and wrong. It is our business to look at things from a divine standpoint. Many things may be quite consistent for a worldly man to do which a Christian could not touch at all, simply because he is a Christian. The question which the true believer has to ask as to everything which comes before him is simply, "Can I do this to the glory of God? Can I connect the Name of Christ with it?" If not, he must not touch it. In a word, the Christian's standard and test for everything is Christ. This makes it all so simple. Instead of asking, Is such a thing consistent with our profession, our principles, our character or our reputation? we have to ask, Is it consistent with Christ? This makes all the difference. Whatever is unworthy of Christ is unworthy of a Christian. If this be thoroughly understood and laid hold of it will furnish a great practical rule which may be applied to a thousand details. If the heart be true to Christ, if we walk according to the instincts of the divine nature, as strengthened by the ministry of the Holy Ghost, and guided by the authority of holy scripture, we shall not be much troubled with questions of right or wrong in our daily life. Before proceeding to quote for the reader the lovely paragraph which closes our chapter, we would very briefly call his attention to the last clause of verse 21. "Thou shalt not seethe a kid in his mother's milk." The fact that this commandment is given three times, in various connections, is sufficient to mark it as one of special interest and practical importance. The question is, what does it mean? what are we to learn from it? We believe it teaches very plainly that the Lord's people must carefully avoid everything contrary to nature. Now, it was, manifestly, contrary to nature that what was intended for a creature's nourishment should be used to seethe it. We find, all through the word of God, great prominence given to what is according to nature - what is comely. "Does not even nature itself teach you?" says the inspired apostle, to the assembly at Corinth. There are certain feelings and instincts implanted in nature, by the Creator, which must never be outraged. We may set it down as a fixed principle, an axiom in Christian ethics, that no action can possibly be of God that offers violence to the sensibilities proper to nature. The Spirit of God may, and often does, lead us beyond and above nature, but never against it. We shall now turn to the closing verses of our chapter, in which we shall find some uncommonly fine Practical instruction. "Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always. And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee; then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose; and thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine or for strong drink, or for whatsoever thy soul desireth; and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household, and the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee. At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates And the Levite (because he hath no part nor inheritance with thee) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat, and be satisfied, that the Lord thy God may bless thee in all the work of thine hand which thou doest." (Vers. 22-29.) This is a deeply interesting and most important passage, setting before us, with special simplicity, the basis, the centre and practical features of Israel's national and domestic religion. The grand foundation of Israel's worship was laid in the fact that both they themselves and their land belonged to Jehovah. The land was His, and they held as tenants under Him. To this precious truth they were called, periodically, to bear testimony by faithfully tithing their land. "Thou shalt truly tithe all the increase of thy seed, that thy field bringeth forth year by year." They were to own, in this practical way, the proprietorship of Jehovah, and never lose sight of it. They were to own no other landlord but the Lord their God. All they were and all they had belonged to Him. This was the solid groundwork of their national worship - their national religion. And then as to the centre, it is set forth with equal clearness. They were to gather to the place where Jehovah recorded His Name. Precious privilege for all who truly loved that glorious Name! We see in this passage, as also in many other portions of the word of God, what importance He attached to the periodical gatherings of His people around Himself. Blessed be His Name, He delighted to see His beloved people assembled in His presence, happy in Him and in one another; rejoicing together in their common portion, and feeding in sweet and loving fellowship on the fruit of Jehovah's land. "Thou shalt eat before the Lord thy God, in the place which He shall choose, to place his name there, the tithe of thy corn ....that thou mayest learn to fear the Lord thy God always." There was - there could be, no other place like that, in the judgement of every faithful Israelite, every true lover of Jehovah. All such would delight to flock to the hallowed spot where that beloved and revered Name was recorded. It might seem strange and unaccountable to those who knew not the God of Israel, and cared nothing about Him, to see the people travelling - many of them - a long distance from their homes, and carrying their tithes to one particular spot. They might feel disposed to call in question the needs-be for such a custom. "Why not eat at home? they might say. But the simple fact is, such persons knew nothing whatever about the matter, and were wholly incapable of entering into the preciousness of it. To the Israel of God, there was the one grand moral reason for journeying to the appointed place, and that reason was found in the glorious motto - Jehovah Shammah - " the Lord is there." If an Israelite had wilfully determined to stay at home, or to go to some place of his own choosing, he would neither have met Jehovah there, nor his brethren, and hence he would have eaten alone. Such a course would have incurred the judgement of God; it would have been an abomination. There was but one centre, and that was not of man's choosing, but of God's. The godless Jeroboam, for his own selfish political ends, presumed to interfere with the divine order, and set up his calves at Bethel and Dan; but the worship offered there was offered to demons and not to God. It was a daring act of wickedness which brought down upon him and upon his house the righteous judgement of God; and we see, in Israel's after history, that "Jeroboam the son of Nebat" is used as the terrible model of iniquity for all the wicked kings. But all the faithful in Israel were sure to be found at the one divine centre, and nowhere else. You would not find such making all sorts of excuses for staying at home; neither would you find them running hither and thither to places of their own or other people's choosing; no, you would find them gathered to Jehovah Shammah, and there alone. Was this narrowness and bigotry? Nay, it was the fear and love of God. If Jehovah had appointed a place where He would meet His people, assuredly His people should meet Him there. And not only had He appointed the place, but in His abounding goodness, He devised a means of making that place as convenient as possible for His worshipping people. Thus we read, "And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee; then thou shalt turn it into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose.... And thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou and thy household." This is perfectly beautiful. The Lord, in His tender care and considerate love, took account of everything. He would not leave a single difficulty in the way of His beloved people, in the matter of their assembling round Himself. He had His own special joy in seeing His redeemed people happy in His presence; and all who loved His Name would delight to meet the loving desire of His heart by being found at the divinely appointed centre. If any Israelite were found neglecting the blessed occasion of assembling with his brethren, at the divinely chosen place and time, it would have simply proved that he had no heart for God or for His people, or, what was worse, that he was wilfully absent. He might reason as he pleased about his being happy at home, happy elsewhere; it was a false happiness, inasmuch as it was happiness found in the path of disobedience, the path of wilful neglect of the divine appointment. All this is full of most valuable instruction for the church of God now. It is the will of God now, no less than of old, that His people should assemble in His presence, on divinely appointed ground, and to a divinely appointed centre. This, we presume, will hardly be called in question by any one having a spark of divine light in his soul. The instincts of the divine nature, the leadings of the Holy Ghost, and the teachings of holy scripture, do all, most unquestionably, lead the Lord's people to assemble themselves together for worship, communion, and edification. However dispensations may differ, there are certain great principles and leading characteristics which always hold good; and the assembling of ourselves together is, most assuredly, one of these. Whether under the old economy or under the new, the assembling of the Lord's people is a divine institution. Now, this being so, it is not a question of our happiness, one way or the other; though we may be perfectly sure that all true Christians will be happy in being found in their divinely appointed place. There is ever deep joy and blessing in the assembly of God's people. It is impossible for us to find ourselves together in the Lord's presence and not be truly happy. It is simply heaven upon earth for the Lord's dear people - those who love His Name, love His Person, love one another, to be together, round His table, around Himself. What can exceed the blessedness of being allowed to break bread together in remembrance of our beloved and adorable Lord, to show forth His death until He come; to raise, in holy concert, our anthems of praise to God and the Lamb; to edify, exhort and comfort one another, according to the gift and grace bestowed upon us by the risen and glorified Head of the church; to pour out our hearts, in sweet fellowship, in prayer, supplication, intercession and giving of thanks for all men, for kings and all in authority, for the whole household of faith, the church of God, the body of Christ, for the Lord's work and workmen all over the earth. Where, we would ask, with all possible confidence, is there a true Christian, in a right state of soul, who would not delight in all this, and say, from the very depths of his heart, that there is nothing this side the glory to be compared with it? But, we repeat, our happiness is not the question; it is less than secondary. We are to be ruled, in this, as in all beside, by the will of God as revealed in His holy word. The question for us is simply this, Is it according to the mind of God that His people should assemble themselves together for worship and mutual edification? If this be so, woe be to all who wilfully refuse, or indolently neglect to do so, on any ground whatsoever; they not only suffer serious loss, in their own souls, but they are offering dishonour to God, grieving His Spirit, and doing injury to the assembly of His people. These are very weighty consequences, and they demand the serious attention of all the Lord's people. It must be obvious to the reader that it is according to the revealed will of God that His people should assemble themselves together, in His presence. The inspired apostle exhorts us, in the tenth chapter of his Epistle to the Hebrews, not to forsake the assembling of ourselves together. There is special value, interest and importance attaching to the assembly. The truth as to this begins to dawn upon us in the opening pages of the New Testament. Thus, in Matt. 18: 20, we read the words of our blessed Lord, "Where two or three are gathered together in my name, there am I in the midst of them." Here we have the divine centre. "My Name." This answers to "The place which the Lord thy God shall choose to place his name there," so constantly named, and so strongly insisted upon in the book of Deuteronomy. It was absolutely essential that Israel should gather at that one place. It was not a matter as to which people might choose for themselves. Human choice was absolutely and rigidly excluded. It was "The place which the Lord thy God shall choose," and no other. This we have seen distinctly. It is so plain that we have only to say, "How readest thou?" Nor is it otherwise with the church of God. It is not human choice, or human judgement, or human opinion, or human reason, or human anything. It is absolutely and entirely divine. The ground of our gathering is divine, for it is accomplished redemption. The centre round which we are gathered is divine, for it is the Name of Jesus. The power by which we are gathered is divine, for it is the Holy Ghost. And the authority for our gathering is divine, for it is the word of God. All this is as clear as it is precious; and all we need is the simplicity of faith to take it in and act upon it. If we begin to reason about it, we shall be sure to get into darkness; and if we listen to human opinions, we shall be plunged in hopeless perplexity between the conflicting claims of Christendom's sects and parties. Our only refuge, our only resource, our only strength, our only comfort, our only authority is the precious word of God. Take away that, and we have absolutely nothing. Give us that, and we want no more. This is what makes it all so real and so solid for our souls. Yes; reader, and so consolatory and tranquillizing, too. The truth as to our assembly is as clear, and as simple, and as unquestionable as the truth in reference to our salvation. It is the privilege of all Christians to be as sure that they are gathered on God's ground, around God's centre, by God's power, and on God's authority, as that they are within the blessed circle of God's salvation. And, then, if we be asked, "How can we be certain of being round God's centre?" We reply, simply by the word of God. How could Israel of old be sure as to God's chosen place for their assembly? By His express commandment. Were they at any loss for guidance? Surely not; His word was as clear and as distinct as to their place of worship as it was in reference to everything else. It left not the slightest ground for uncertainty. It was so plainly set before them that, for any one to raise a question, could only be regarded as wilful ignorance or positive disobedience. Now, the question is, Are Christians worse off than Israel in reference to the great subject of their place of worship, the centre and ground of their assembly? Are they left in doubt and uncertainty? Is it an open question? Is it a matter as to which, every man is left to do what is right in his own eyes? Has God given us no positive, definite instruction on a question so intensely interesting, and so vitally important? Could we imagine, for a moment, that the One who graciously condescended to instruct His people of old in matters which we, in our fancied wisdom, would deem unworthy of notice, would leave His church now without any definite guidance as to the ground, centre, and characteristic features of our worship? Utterly impossible! Every spiritual mind must reject, with decision and energy, any such idea. No, beloved Christian reader, you know it would not be like our gracious God to deal thus with His heavenly people. True, there is no such thing now as a particular place to which all Christians are to betake themselves periodically for worship. There was such a place, for God's earthly people; and there will be such a place for restored Israel and for all nations by-and-by. "It shall come to pass in the last days, that the mountain of the Lord's house shall be established m the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isa. 2) And again, "It shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King the Lord of hosts, and to keep the feast of tabernacles. And it shall be that whoso will not come up of all the families of the earth, unto Jerusalem, to worship the King, the Lord of hosts, even upon them shall be no rain." (Zech. 14: 16, 17.) Here are two passages culled, one from the first, and the other from the last but one, of the divinely inspired prophets, both pointing forward to the glorious time when Jerusalem shall be God's centre for Israel and for all nations. And we may assert, with all possible confidence, that the reader will find all the prophets, with one consent, in full harmony with Isaiah and Zechariah, on this profoundly interesting subject. To apply such passages to the church, or to heaven, is to do violence to the clearest grandest utterances that ever fell on human ears; it is to confound things heavenly and earthly, and to give a flat contradiction to the divinely harmonious voices of prophets and apostles. It is needless to multiply quotations. All scripture goes to prove that Jerusalem was and will yet be God's earthly centre for His people, and for all nations. But, just now, that is to say, from the day of Pentecost, when God the Holy Ghost came down, to form the church of God, the body of Christ, until the moment when our Lord Jesus Christ shall come to take His people away out of this world, there is no place, no city, no sacred locality, no earthly centre for the Lord's people. To talk to Christians about holy places or consecrated ground is as thoroughly foreign to them - at least it ought to be - as it would have been to talk to a Jew about having his place of worship in heaven. The idea is wholly out of place, wholly out of character. If the reader will turn, for a moment, to the fourth chapter of John, he will find, in our Lord's marvellous discourse with the woman of Sychar, the most blessed teaching on this subject. "The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what; we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth." (Vers. 19-24.) This passage entirely sets aside the thought of any special place of worship now. There really is no such thing. "The Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord; or what is the place of my rest? Hath not my hand made all these things?" (Acts 7.48-50.) And again, "God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with man's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things." (Acts 17: 24, 25.) The teaching of the New Testament, from beginning to end, is clear and decided as to the subject of worship; and the Christian reader is solemnly bound to give heed to that teaching, and to seek to understand and submit his whole moral being to its authority. There has ever been, from the very earliest ages of the church's history, a strong and fatal tendency to return to Judaism, not only on the subject of righteousness, but also on that of worship. Christians have not only been put under the law for life and righteousness, but also under the Levitical ritual for the order and character of their worship. We have dealt with the former of these in chapters 4 and 5 of these "Notes;" but the latter is hardly less serious in its effect upon whole tone and character of Christian life and conduct. We have to bear in mind that Satan's great object is to cast the church of God down from her excellency, in reference to her standing, her walk and her worship. No sooner was the church set up on the day of Pentecost than he commenced his corrupting and undermining process, and for eighteen long centuries he has carried it on with diabolical persistency. In the face of these plain passages quoted above, in reference to the character of worship which the Father is now seeking, and as to the fact that, God does not dwell in temples made with hands, we have seen, in all ages, the strong tendency to return to the condition of things under the Mosaic economy. Hence the desire for great buildings, imposing rituals, sacerdotal orders, choral services, all of which are in direct opposition to the mind of Christ and to the plainest teachings of the New Testament. The professing church has entirely departed from the spirit and authority of the Lord in all these things; and yet, strange and sad to say, these very things are continually appealed to as proofs of the wonderful progress of Christianity. We are told by some of our public teachers and guides that the blessed Apostle Paul had little idea of the grandeur to which the church was to attain; but if he could only see one of our venerable cathedrals, with its lofty aisles and painted windows, and listen to the peals of the organ and the voices of the choristers, he would see what an advance had been made upon the upper room at Jerusalem! Ah! reader, be assured it is all a most thorough delusion. It is true, indeed, the church has made progress, but it is in the wrong direction; it is not upward but downward. It is away from Christ, away from the Father, away from the Spirit, away from the word. We should like to ask the reader this one question, If the Apostle Paul were to come to London for next Lord's day? where could he find what he found in Troas, eighteen hundred years ago, as recorded in Acts 20: 7? Where could he find a company of disciples gathered simply by the Holy Ghost, to the Name of Jesus, to break bread in remembrance of Him, and to show forth His death till He come? Such was the divine order then, and such must be the divine order now. We cannot for a moment, believe that the apostle would accept anything else. He would look for the divine thing; he would have that or nothing. Now, where could He find it? Where could he go and find the table of his Lord as appointed by Himself, the same night in which He was betrayed? Mark, reader, we are bound to believe that the apostle Paul would insist upon having the table and the supper of his Lord, as he had received them direct from Himself in the glory, and given them by the Spirit, in the tenth and eleventh chapter of his epistle to the Corinthians - an epistle addressed to all that in every place call on the name of our Lord Jesus Christ, both theirs and ours." We cannot believe that he would teach God's order, in the first century and accept man's disorder in the nineteenth. Man has no right to tamper with a divine institution. He has no more authority to alter a single jot or tittle connected with the Lord's supper than Israel had to interfere with the order of the Passover. Now, we repeat the question - and earnestly entreat the reader to ponder and answer it in the divine presence, and in the light of scripture - Where could the apostle find this in London, or anywhere else in Christendom on next Lord's day? Where could he go and take his seat at the table of his Lord, in the midst of a company of disciples gathered simply on the ground of the one body, to the one centre, the Name of Jesus, by the power of the Holy Ghost, and on the authority of the word of God? Where could he find a sphere in which he could exercise his gifts without human authority, appointment, or ordination? We ask these questions in order to exercise the heart and conscience of the reader. We are fully convinced that there are places, here and there, where Paul could find these things carried out, though in weakness and failure; and we believe the Christian reader is solemnly responsible to find them out. Alas! alas! they are few and far between, compared with the mass of Christians meeting otherwise. We may perhaps be told that if people knew that it was the apostle Paul, they would willingly allow him to minister. But then he would neither seek nor accept their permission, inasmuch as he tells us plainly, in the first chapter of Galatians, that his ministry was "not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead." And not only so, but we may rest assured that the blessed apostle would insist upon having the Lord's table spread upon the divine ground of the one body; and he could only consent to eat the Lord's Supper according to its divine order as laid down in the New Testament. He could not accept, for a moment, anything but the divine reality. He would say, "Either that or nothing." He could not admit any human interference with a divine institution; neither could He accept any new ground of gathering, or any new principle of organisation. He would repeat his Own inspired statements, "There is one body and one Spirit;" and "We being many, are one bread, one body; for we are all partakers of that one bread." These words apply to "all that in every place call on the name of Jesus Christ our Lord; and they hold good in all ages of the church's existence on earth. The reader must be very clear and distinct as to this. God's principle of gathering and unity must, on no account, be surrendered. The moment men begin to organise, to form societies, churches or associations, they act in direct opposition to the word of God, the mind of Christ, and the present action of the Holy Ghost. Man might as well set about to form a world as to form a church. It is entirely a divine work. The Holy Ghost came down, on the day of Pentecost, to form the church of God, the body of Christ; and this is the only church, the only body that scripture recognises; all else is contrary to God, even though it may be sanctioned and defended by thousands of true Christians. Let not the reader misunderstand us. We are not speaking of salvation, of eternal life, or of divine righteousness, but of the true ground of gathering the divine principle on which the Lord's table should be spread, and the Lord's supper celebrated. Thousands of the Lord's beloved people have lived and died in the communion of the church of Rome; but the church of Rome is not the church of God, but a horrible apostasy; and the sacrifice of the mass is not the Lord's supper, but a marred, mutilated and miserable invention of the devil. If the question in the mind of the reader be merely what amount of error he can sanction without forfeiting his soul's salvation, it is useless to proceed with the grand and important subject before us. But where is the heart that loves Christ that could be content to take such miserably low ground as this? What would have been thought of an Israelite of old who could content himself with being a child of Abraham, and could enjoy his vine and his fig-tree, his flocks and his herds, but never think of going to worship at the place where Jehovah had recorded His Name? Where was the faithful Jew who did not love that sacred spot? "Lord, I have loved the habitation of thine house, and the place where thine honour dwelleth" And when, by reason of Israel's sin, the national polity was broken up, and the people were in captivity, we hear the true-hearted exiles amongst them Pouring forth their lament in the following touching and eloquent strain, "By the rivers of Babylon, there we sat down; yea, we wept, when we remembered Zion, We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land? If I forget thee, O Jerusalem," - God's centre for His earthly people - "let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy." (Ps. 137.) And again, in Daniel 6, we find that beloved exile opening his window, three times a day, and praying toward Jerusalem, although he knew that the lions' den was the penalty. But why insist upon praying toward Jerusalem? Was it a piece of Jewish superstition? Nay; it was a magnificent display of divine principle; it was an unfurling of the divine standard amid the depressing and humiliating consequences of Israel's folly and sin. True, Jerusalem was in ruins; but God's thoughts respecting Jerusalem were not in ruins. It was His centre for His earthly people. "Jerusalem is builded as a city that is compact together, whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of Lord. For there are set thrones of judgement, the thrones of the house of David. Pray for the peace of Jerusalem; they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. For my brethren and companions' sakes, I will now say, Peace be within thee. Because of the house of the Lord our God I will seek thy good." (Ps. 122) Jerusalem was the centre for Israel's twelve tribes, in days gone by, and it will be so in the future. To apply the above and similar passages to the church of God here or hereafter, on earth or in heaven, is simply turning things upside down, confounding things essentially different, and thus doing an incalculable amount of damage both to scripture and the souls of men. We must not allow ourselves to take such unwarrantable liberties with the word of God. Jerusalem was and will be God's earthly centre; but, now, the church of God should own no centre but the glorious and infinitely precious Name of Jesus. "Where two or three are gathered together in my name, there am I in the midst of them." Precious centre! To this alone the New Testament points, to this alone the Holy Ghost gathers. It matters not where we are gathered, in Jerusalem or Rome, London, Paris or Canton. It is not where but how. But be it remembered, it must be a divinely real thing It is of no possible use to profess to be gathered in or to the blessed Name of Jesus, if we are not really so. The apostle's word as to faith may apply with equal force to the question of our centre of gathering. 'What doth it profit, my brethren, though a man say "he is gathered to the Name of Jesus? God deals in moral realities; and while it is perfectly clear that a man who desires to be true to Christ cannot possibly consent to own any other centre or any other ground of gathering but His Name, yet it is quite possible - alas! alas! how very possible - for people to profess to be on that blessed and holy ground, while their spirit and conduct, their habits and ways, their whole course and character go to prove that they are not in the power of their profession. The apostle said to the Corinthians that he would "know not the speech but the power." A weighty word, most surely, and much needed at all times, but specially needed in reference to the important subject now before us. We would lovingly, yet most solemnly press upon the conscience of the Christian reader his responsibility to consider this matter in the holy retirement of the Lord's presence, and in the light of the New Testament. Let him not set it aside on the plea of its not being essential. It is, in the very highest degree, essential, inasmuch as it concerns the Lord's glory, and the maintenance of His truth. This is the only standard by which to decide what is essential and what is not. Was it essential for Israel to gather at the divinely appointed centre? Was it left an open question? Might every man choose a centre for himself? Let the answer be weighed in the light of Deuteronomy 14. It was absolutely essential that the Israel of God should assemble round the centre of the God of Israel. This is unquestionable. Woe be to the man who presumed to turn his back on the place where Jehovah had set His Name. He would, very speedily, have been taught his mistake. And if this was true for God's earthly people, is it not equally true for the church, and the individual Christian? Assuredly it is. We are bound, by the very highest and most sacred obligations, to refuse every ground of gathering but the one body; every centre of gathering but the Name of Jesus; every power of gathering but the Holy Ghost; every authority of gathering but the word of God. May all the Lord's beloved people, everywhere, be led to consider those things in the fear and love of His holy Name! We shall now close this section by quoting the last paragraph of our chapter, in which we shall find some most valuable practical teaching. "At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates; and the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat, and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest." Here we have a lovely home-scene, a most touching display of the divine character, a beautiful outshining of the grace and kindness of the God of Israel. It does the heart good to breath the fragrant air of such a passage as this. It stands in vivid and striking contrast with the cold selfishness of the scene around us. God would teach His people to think of, and care for, all who were in need. The tithe belonged to Him, but He would give them the rare and exquisite privilege of devoting it to the blessed object of making hearts glad. There is peculiar sweetness in the words, "shall come" - "shall eat" - "and be satisfied." So like our own ever Gracious God! He delights to meet the need of all. He opens His hand, and satisfies the desire of every living thing. And not only so, but it is His joy to make His people the channel through which the grace, the kindness and the sympathy of His heart may flow forth to all. How precious is this! What a privilege to be God's almoners, the dispensers of His bounty, the exponents of His goodness! Would that we entered more fully into the deep blessedness of all this! May we breathe more the atmosphere of the divine presence, and then we shall more faithfully reflect the divine character! As the deeply interesting and practical subject presented in verses 28 and 29 will come before us in another connection, in our study of chapter 26, we shall not dwell further upon it here. Deuteronomy 15 "At the end of every seven years thou shalt make a release. And this is the manner of the release. Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord's release. Of a foreigner thou mayest exact it again; but that which is thine with thy brother thine hand shall release. Save when there shall be no poor among you; for the Lord shall greatly bless thee in the land which the Lord thy God giveth thee for an inheritance to possess it; only if thou carefully hearken unto the voice of the Lord thy God, to observe to do all these commandments which I command thee this day. For the Lord thy God blesseth thee, as he promised thee; and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over you." (Vers. 1-6.) It is truly edifying to mark the way in which the God of Israel was ever seeking to draw the hearts of His people to Himself by means of the various sacrifices, solemnities and institutions of the Levitical ceremonial. There was the morning and evening lamb, every day; there was the holy Sabbath, every week; there was the new moon, every month; there was the Passover, every year; there was the tithing, every three years; there was the release, every seven years; and there was the jubilee, every fifty years. All this is full of deepest interest. It tells its own sweet tale, and teaches its own precious lesson to the heart. The morning and evening lamb, as we know, pointed ever to "the Lamb of God which taketh away the sin of the world" The Sabbath was the lovely type of the rest that remaineth to the people of God. The new moon beautifully pre-figured the time when restored Israel shall reflect back the beams of the Sun of righteousness upon the nations. The Passover was the standing memorial of the nation's deliverance from Egyptian bondage. The year of tithing set forth the fact of Jehovah's proprietorship of the land, as also the lovely way in which His rents were to be expended in meeting the need of His workmen and of His poor. The sabbatic year gave promise of a bright time when all debts would be cancelled, all loans disposed of, all burdens removed. And, finally, the jubilee was the magnificent type of the times of the restitution of all things, when the captive shall be set free, when the exile shall return to his long lost home and inheritance; and when the land of Israel and the whole earth shall rejoice beneath the beneficent, government of the Son of David. Now, in all these lovely institutions we notice two prominent characteristic features, namely, glory to God, and blessing to man These two things are linked together by a divine and everlasting bond. God has so ordained that His full glory and the creature's full blessing should be indissolubly bound up together. This is deep joy to the heart, and it helps us to understand, more fully, the force and beauty of that familiar sentence: "We rejoice in hope of the glory of God." When that glory shines forth in its full lustre, then, assuredly, human blessedness, rest and felicity shall reach their full and eternal consummation. We see a lovely pledge and foreshadowing of all this in the seventh year. It was "The Lord's release," and therefore its blessed influence was to be felt by every poor debtor from Dan to Beersheba. Jehovah would grant unto His people the high and holy privilege of having fellowship with Him in causing the debtor's heart to sing for joy. He would teach them, if they would only learn, the deep blessedness of frankly forgiving all. This is what He Himself delights in, blessed for ever be His great and glorious Name! But alas! the poor human heart is not up to this lovely mark. It is not fully prepared to tread this heavenly road. It is sadly cramped and hindered, by a low and miserable selfishness, in grasping and carrying out the divine principle of grace. It is not quite at home in this heavenly atmosphere. It is but ill-prepared for being the vessel and channel of that royal grace which shines so brightly in all the ways of God. This will only too fully account for the cautionary clauses of the following passage. "If there be among you a poor man of one of thy brethren within any of thy gates, in thy land, which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother; but thou shalt open thine hand wide unto him, and surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand: and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of thy land; therefore I command thee, saying, thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land." (verses. 7-11.) Here the deep springs of the poor selfish heart are discovered and judged. There is nothing like grace for making manifest the hidden roots of evil in human nature. Man must be renewed in the very deepest springs of his moral being ere he can be the vehicle of divine love; and even those who are thus through grace renewed, have to watch continually against the hideous forms of selfishness in which our fallen nature clothes itself. Nothing but grace can keep the heart open wide to every form of human need. We must abide hard by the fountain of heavenly love if we would be channels of blessing in the midst of a scene of misery and desolation like that in which our lot is cast. How lovely are those words, "Thou shalt open thine hand wide!" They breathe the very air of heaven. An open heart and a wide hand are like God. "The Lord loveth a cheerful giver. because that is precisely what He is Himself. "He giveth to all liberally, and upbraideth not." And He would grant unto us the rare and most exquisite privilege of being imitators of Him. Marvellous grace! The very thought of it fills the heart with wonder, love and praise. We are not only saved by grace, but we stand in grace, live under the blessed reign of grace, breathe the very atmosphere of grace, and are called to be the living exponents of grace, not only to our brethren but to the whole human family. "As we have therefore opportunity, let us do good unto all, especially unto them which are of the household of faith." Christian reader, let us diligently apply our hearts to all this divine instruction. It is most precious; but its real preciousness can only be tasted in the practical carrying out of it. We are surrounded by ten thousand forms of human misery, human sorrow, human need. There are broken hearts, crushed spirits, desolate homes, around us, on every side. The widow, the orphan and the Stranger meet us, daily, in our walks. How do we carry ourselves in reference to all these? Are we hardening our hearts and closing our hands against them? Or are we seeking to act in the lovely spirit of "the Lord's release"? We must bear in mind that we are called to be reflectors of the divine nature and character, to be direct channels of communication between our Father's loving heart and every form of human need. We are not to live for ourselves; to do so is a most miserable denial of every feature and principle of that morally glorious Christianity which we profess. It is our high and holy privilege, yea, it is our special mission, to shed around us the blessed light of that heaven to which we belong. wherever we are, in the family, in the field, in the mart or the manufactory, in the shop or in the counting house, all who come in contact with us should see the grace of Jesus shining out in our ways, our words, our very looks. And then if any object of need come before us, if we can do nothing more, we should drop a soothing word into the ear, or shed a tear or heave a sigh of genuine heartfelt sympathy. Reader, is it thus with us? Are we so living near the fountain of divine love, and so breathing the very air of heaven that the blessed fragrance of these things shall be diffused around us? Or are we displaying the odious selfishness of nature, the unholy temper and dispositions of our fallen and corrupt humanity? What an unsightly object is a selfish Christian. He is a standing contradiction, a living, moving lie. The Christianity which he professes throws out into dark and terrible relief the unholy selfishness which governs his heart and comes out in his life. The Lord grant that all who profess and call themselves Christians may so carry themselves, in daily life, as to be an unblotted epistle of Christ, known and read of all men! In this way, infidelity will, at least, be deprived of one of its weightiest arguments, its gravest objections. Nothing affords a stronger plea to the infidel than the inconsistent lives of professing Christians. Not that such a plea will stand for a moment, or even be urged before the judgement-seat of Christ, inasmuch as each one who has within his reach a copy of the holy scriptures will be judged by the light of those scriptures, even though there were not a single consistent Christian on the face of the earth. Nevertheless, Christians are solemnly responsible to let their light so shine before men that they may see their good works and glorify our Father in heaven. We are solemnly bound to exhibit and illustrate in daily life the heavenly principles unfolded in the word of God. We should leave the infidel without a shred of a plea or an argument; we are responsible so to do. May we lay these things to heart, and then we shall have occasion to bless God for our meditation on the delightful institution of "The Lord's release." We shall now quote for the reader the touching and beautiful institution in reference to the Hebrew servant. We increasingly feel the importance of giving the veritable language of the Holy Ghost; for albeit it may be said that the reader has his Bible to refer to, yet we know, as a fact, that when passages of scripture are referred to, there is, in many cases, a reluctance to lay down the volume which we hold in our hand in order to read the reference. And beside, there is nothing like the word of God; and as to any remarks which we may offer, their object is simply to help the beloved Christian reader to understand and appreciate the scriptures which we quote. "If thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty; thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress; of that wherewith the Lord thy God hath blessed thee thou shalt give unto him." How perfectly beautiful, how like our own ever gracious God is all this! He would not have the brother go away empty. Liberty and poverty would not be in moral harmony. The brother was to be sent on his way free and full, emancipated and endowed, not only with his liberty but with a liberal fortune to start with. Truly, this is divine. We do not want to be told the school where such exquisite ethics are taught. They have the very ring of heaven about them; they emit the fragrant odour of the very paradise of God. Is it not in this way that our God has dealt with us? All praise to His glorious Name! He has not only given us life and liberty, but He has furnished us liberally with all we can possibly want for time and eternity. He has opened the exhaustless treasury of heaven for us; yea, He has given the Son of His bosom for us, and to us - for us, to save; to us, to satisfy. He has given us all things that pertain to life and godliness; all that pertains to the life that now is, and to that which is to come, is fully and perfectly secured by our Father's liberal hand. And is it not deeply affecting to mark how the heart of God expresses itself in the style in which the Hebrew servant was to be treated? "Thou shalt furnish him liberally." Not grudgingly or of necessity. It was to be done in a manner worthy of God. The actings of His people are to be the reflection of Himself. We are called to the high and holy dignity of being His moral representatives. It is marvellous; but thus it is, through His infinite grace. He has not only delivered us from the flames of an everlasting hell, but He calls us to act for Him, and to be like Him in the midst of a world that crucified His Son. And not only has He conferred this lofty dignity upon us, but He has endowed us with a princely fortune to support it. The inexhaustible resources of heaven are at our disposal. "All things are ours," through His infinite grace. Oh! that we may more fully realise our privileges, and thus more faithfully discharge our holy responsibilities! At verse 15 of our chapter, we have a very touching motive presented to the heart of the people, one eminently calculated to stir their affections and sympathies. "And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee; therefore I command thee this thing today. The remembrance of Jehovah's grace in redeeming them out of Egypt was to be the ever-abiding and all-powerful motive-spring of their actings towards the poor brother. This is a never failing principle; and nothing lower than this will ever stand. If we look for our motive-springs anywhere but in God Himself, and in His dealings with us, we shall soon break down in our practical career. It is only as we keep before our hearts the marvellous grace of God displayed toward us, in the redemption which is in Christ Jesus, that we shall be able to pursue a course of true, active benevolence, whether toward our brethren or those outside. Mere kindly feelings bubbling up in our own hearts, or drawn out by the sorrows and distresses and necessities of others, will prove evanescent. It is only in the living God Himself we can find perennial springs. At verse 16, a case is contemplated in which a servant might prefer remaining with his master. "And it shall be, if he say unto thee, I will not go away from thee, because he loveth thee and thine house, because he is well with thee, then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever" In comparing this passage with Exodus 21: 1-6, we observe a marked difference arising, as we might expect, from the distinctive character of each book. In Exodus, the typical feature is prominent; in Deuteronomy, the moral, Hence, in the latter, the inspired writer omits all about the wife and the children, as foreign to his purpose here, though so essential to the beauty and perfectness of the type in Exodus 21. We merely notice this as one of the many striking proofs that Deuteronomy is very far indeed from being a barren repetition of its predecessors. There is neither repetition, on the one hand, nor contradiction, on the other but lovely variety in perfect accordance with the divine object and scope of each book. So much for the contemptible shallowness and ignorance of those infidels who have had the impious temerity to level their shafts at this magnificent portion of the oracles of God. In our chapter, then, we have the moral aspect of this interesting institution. The servant loved his master and was happy with him. He preferred perpetual slavery and the mark thereof, with a master whom he loved, to liberty and a liberal portion away from him. This, of course, would argue well for both parties. It is ever a good sign for both master and servant when the connection is of long standing. Perpetual changing may, as a general rule, be taken as a proof of moral wrong somewhere. No doubt, there are exceptions; and not only so, but in the relation of master and servant, as in everything else, there are two sides to be considered. For instance, we have to consider whether the master is perpetually changing his servants, or the servant perpetually changing his masters. In the former case, appearances would tell against the master; in the latter, against the servant. The fact is, we have all to judge ourselves in this matter. Those of us who are masters have to consider how far we really seek the comfort, happiness and solid profit of our servants. We should bear in mind that we have very much more to think of, in reference to our servants, than the amount of work we can get out of them. Even upon the low-level principle of "live and let live," we are bound to in every possible way, to make our servants happy and comfortable; to make them feel that they have a home under our roof; that we are not content with the labour of their hands, but that we want the love of their hearts. We remember once asking the head of a very large establishment, How many hearts do you employ?" He shook his head, and owned with real sorrow how little heart there is in the relation of master and servant. Hence, the common heartless phrase of "employing hands." But the Christian master is called to stand upon a higher level altogether; he is privileged to be an imitator of his Master, Christ. The remembrance of this will regulate all his actings towards the servant; it will lead him to study, with ever-deepening interest and solid profit, his divine model, in order to reproduce Him, in all the practical details of daily life. So also, in reference to the Christian servant, in his position and line of action. He, as well as the master, has to study the great example set before :him in the path and ministry of the only true Servant that ever trod this earth. He is called to walk in His blessed footsteps, to drink into His spirit, to study His word. It is not a little remarkable that the Holy Ghost has devoted more attention to the instruction of servants than to all the other relationships put together. This the reader can see at a glance, in the Epistles to the Ephesians, Colossians, and Titus. The Christian servant can adorn the doctrine of God our Saviour, by not purloining and not answering again. He can serve the Lord Christ, in the most common-place duties of domestic life, just as effectually as the man who is called to address thousands on the grand realities of eternity. Thus when both master and servant are mutually governed by heavenly principles, both seeking to serve and glorify the one Lord, they will get on happily together. The master will not be severe, arbitrary and exacting; and the servant will not be self-seeking, heady and high-minded; each will contribute, by the faithful discharge of their relative duties, to the comfort and happiness of the other, and to the peace and happiness of the whole domestic circle. Would that it were more after this heavenly fashion, in every Christian household on the face of the earth! Then indeed would the truth of God be vindicated, His word honoured, and His Name glorified in our domestic relations and practical ways. In verse 18, we have an admonitory word which reveals to us, very faithfully, but with great delicacy, a moral root in the poor human heart. " It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years; and the Lord thy God shall bless thee in all that thou doest." This is very affecting. Only think of the most High God condescending to stand before the human heart - the heart of a master, to plead the cause of a poor servant, and set forth his claims! It is as if He were asking a favour for Himself. He leaves nothing unsaid in order to strengthen the case. He reminds the master of the value of six years' service, and encourages him by the promise of enlarged blessing as a reward for his generous acting. It is perfectly beautiful. The Lord would not only have the generous thing done, but done in such a way as to gladden the heart of the one to whom it was done; He thinks not only of the substance of an action, but also of the style. We may, at times, brace ourselves up to the business of doing a kindness; we do it as a matter of duty; and, all the while, it may "seem hard" that we should have to do it; thus the act will be robbed of all its charms. It is the generous heart that adorns the generous act. We should so do a kindness as to assure the recipient that our own heart is made glad by the act. This is the divine way: "When they had nothing to pay, he frankly forgave them both." "It is meet that we should make merry, and be glad." "There is joy in heaven over one sinner that repenteth" Oh! to be a brighter reflection of the precious grace of our Father's heart! Ere closing our remarks on this deeply interesting chapter, we shall quote for the reader its last paragraph. "All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord thy God; thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep; thou shalt eat it before the Lord thy God year by year, in the place which, the Lord shall choose, thou and thy household. And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the Lord thy God. Thou shalt eat it within thy gates, the unclean the clean person shall eat it alike, as the roebuck, as the hart. Only thou shalt not eat the blood thereof. Thou shalt pour it upon the ground as water." (Vers 19-23) Only that which was perfect was to be offered to God. The first-born, unblemished male, the apt figure of the spotless Lamb of God, offered upon the cross for us, the imperishable foundation of our peace, and the precious food of our souls, in the presence of God. This was the divine thing; the assembly gathered together, around the divine centre, feasting in the presence of God, on that which was the appointed type of Christ, who is, at once, our sacrifice, our centre, and our feast. Eternal and universal homage to His most precious and glorious Name! Deuteronomy 16 We now approach one of the most profound and comprehensive sections of the Book of Deuteronomy, in which the inspired writer presents to our view what we may call the three great cardinal feasts of the Jewish year, namely, the Passover, Pentecost, and Tabernacles; or redemption, the Holy Ghost, and the glory. We have here a more condensed view of lovely institutions than that given in Leviticus 23 where we have, if we count the Sabbath, eight feasts but if we view the Sabbath as distinct, and having its own special place as the type of God's own eternal rest, then there are seven feasts, namely, the Passover; the feast of unleavened bread; the feast first-fruits; Pentecost; trumpets; the day of atonement; and tabernacles. Such is the order of feasts in the Book of which, as we have ventured to remark in our studies on that most marvellous book, may be called "The priests guide book" But in Deuteronomy, which is pre-eminently the people's book, we have less of ceremonial detail, and the lawgiver confines himself to those great moral and national landmarks which, in the very simplest manner, as adapted to the people, present the past, the present, and the future. "Observe the month of Abib, and keep the Passover unto the Lord thy God; for in the month of Abib the Lord thy God brought thee forth out of Egypt by night. Thou shalt therefore sacrifice the Passover unto the Lord thy God, of the flock and the herd, in the place which the Lord shall choose to place his name there. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there anything of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. Thou mayest not sacrifice the Passover within any of thy gates which the Lord thy God giveth thee" - as if it were a matter of no importance where, provided the feast were kept - "but at the place which the Lord thy God shall choose to place his name in, there" - and nowhere else "thou shalt sacrifice the Passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. And thou shalt roast and eat it in the place which the Lord thy God shall choose; and thou shalt turn in the morning, and go unto thy tents. Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the Lord thy God; thou shalt do no work therein" (vers. 1-8.) Having, in our "Notes on Exodus," gone, somewhat fully, into the great leading principles of this foundation feast, we must refer the reader to that volume, if he desires to study the subject. But there are certain features peculiar to Deuteronomy to which we feel it our duty to call his special attention. And, in the first place, we have to notice the remarkable emphasis laid upon "the place" where the feast was to be kept. This is full of interest and practical moment. The people were not to choose for themselves. It might, according to human thinking, appear a very small matter how or where the feast was kept provided it was kept at all. But - be it carefully noted and deeply pondered by the reader - human thinking had nothing whatever to do in the matter; it was divine thinking and divine authority altogether. God had a right to prescribe and definitively settle where He would meet His people; and this He does in the most distinct and emphatic manner, in the above passage, where, three times over, He inserts the weighty clause, "In the place which the Lord thy God shall choose." Is this vain repetition? Let no one dare to think, much less to assert it. It is most necessary emphasis; Why most necessary? Because of our ignorance, our indifference, and our wilfulness. God, in His infinite goodness, takes special pains to impress upon the heart, the conscience and the understanding of His people, that He would have one place, in particular, where the memorable and most significant feast of the Passover was to be kept. And be it remarked that it is only in Deuteronomy that the place of celebration is insisted upon. We have nothing about it in Exodus, because there it was kept in Egypt. We have nothing about it in Numbers, because there it was kept in the wilderness. But, in Deuteronomy, it is authoritatively and definitively settled, because there we have the instructions for the land. Another striking proof that Deuteronomy is very far indeed from being a barren repetition of its predecessors. The all-important point, in reference to "the place" so prominently and so peremptorily insisted upon in all the three great solemnities recorded in our chapter, is this, God would gather His beloved people around Himself, that they might feast together in His presence; that He might rejoice in them, and they in Him and in one another. All this could only be in the one special place of divine appointment. All who desired to meet Jehovah and to meet His people, all who desired worship and communion according to God, would thankfully betake themselves to the divinely appointed centre. Self-will might say, "Can we not keep the feast in the bosom of our families? What need is there of a long journey? Surely if heart is right, it cannot matter very much as to place." To all this we reply that the clearest, and best proof of the heart being right would be found in the simple, earnest desire to do the will of God. It was quite sufficient for every one who loved and feared God that He had appointed a Place where He would meet His people; there they would be found and nowhere else. His presence it was that could alone impart joy, comfort, strength and blessing to all their great national reunions. It was not the mere fact of a large number of people gathering together, three times a year, to feast and rejoice together; this might minister to human pride, self complacency and excitement. But to flock together to meet Jehovah, to assemble in His blessed presence, to own the place where He had recorded His Name, this would be the deep joy of every truly loyal heart throughout the twelve tribes of Israel. For any one, wilfully, to abide at home, or to go anywhere else than to the one divinely appointed place, would not only be to neglect and insult Jehovah, but actually to rebel against His supreme authority. And now, having briefly spoken of the place, we may, for a moment, glance at the mode of celebration This, too, is, as we might expect, quite characteristic of our book. The leading feature here is "the unleavened bread." But the reader will specially note the interesting fact that this bread is "the bread of affliction." Now what is the meaning this? We all understand that unleavened bread is the type of that holiness of heart and life so absolutely essential to the enjoyment of true communion with God. We are not saved by personal holiness but, thank God, we are saved to it. It is not the ground of our salvation; but it is an essential element in our communion. Allowed leaven is the death-blow to communion and worship. We must never, for one moment, lose sight of this great cardinal principle in that life of personal holiness and Practical godliness which, as redeemed by the blood of the Lamb, we are called, bound and privileged to live from day to day, in the midst of the scenes and circumstances through which we are journeying home to our eternal rest in the heavens. To speak of communion and worship while living in known sin is the melancholy proof that we know nothing of either the one or the other In order to enjoy communion with God or the communion of saints, and in order to worship God in spirit and in truth, we must be living a life of personal holiness, a life of separation from all known evil. To take our place in the assembly of God's people, and appear to take part in the holy fellowship and worship pertaining thereto, while living in secret sin, or allowing evil in others, is to defile the assembly, grieve the Holy Ghost, sin against Christ, and bring down upon us the judgement of God, who is now judging His house and chastening His children in order that they may not ultimately be condemned with the world. All this is most solemn, and calls for the earnest attention of all who really desire: to walk with God, and serve Him with reverence and godly fear It is one thing to have the doctrine of the type in the region of our understanding, and another thing altogether to have its great, moral lesson engraved on heart and worked out in the life. May all who profess to have the blood of the Lamb sprinkled on their conscience seek to keep the feast of unleavened bread. "Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth." (1 Cor. 5: 6-8.) But what are we to understand by "the bread of affliction"? Should we not rather look for joy, praise and triumph, in connection with a feast in memory of deliverance from Egyptian bondage and misery? No doubt, there is very deep and real joy, thankfulness and praise in realising the blessed truth of our full deliverance from our former condition, with all its accompaniments and all its consequences. But it is very plain that these were not the prominent features of the paschal feast; indeed, they are not even named. We have "the bread of affliction," but not a word about joy, praise or triumph. Now, why is this? What great moral lesson is conveyed to our hearts by the bread of affliction? We believe it sets before as those deep exercises of heart which the Holy Ghost produces by bringing powerfully before us what it cost our adorable Lord and Saviour to deliver us from our sins and from the judgement which those sins deserved. Those exercises are also typified by the "bitter herbs" of Exodus 12, and they are illustrated, again and again, in the history of God's people of old who were led, under the powerful action of the word and Spirit of God to chasten themselves and "afflict their souls" in the divine presence. And be it remembered that there is not a tinge of the legal element, or of unbelief in these holy exercises; far from it. When an Israelite partook of the bread of affliction with the roasted flesh of the Passover, did it express a doubt or a fear as to his full deliverance? Impossible! How could it? He was in the land; he was gathered to God's own centre, His own very presence. How could he then doubt his full and final deliverance from the land of Egypt? The thought is simply absurd. But although he had no doubts or fears as to his deliverance, yet had he to eat the bread of affliction; it was an essential element in his paschal feast, "For thou camest forth out of the land of Egypt in haste, that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. This was very deep and real work. They were never to forget their Exodus out of Egypt; but to keep up the remembrance of it, in the promised land throughout all generations. They were to commemorate their deliverance by a feast emblematic of those holy exercises which ever characterise true, practical Christian piety. We would, very earnestly, commend to the serious attention of the Christian reader the whole line of truth indicated by "that bread of affliction." We believe it is much needed by those who profess great familiarity with what are called the doctrines of grace. There is very great danger, especially to young professors, while seeking to avoid legality and bondage, of running into the opposite extreme of levity - a most terrible snare. Aged and experienced Christians are not so liable to fall into this sad evil; it is the young amongst us who so need to be most solemnly warned against it. They hear, it may be, a great deal about salvation by grace, justification by faith, deliverance from the law, and all the peculiar privileges of the Christian position. Now, we need hardly say that all these are of cardinal importance; and it would be utterly impossible for any one to hear too much about them Would they mere more spoken about, written about, and preached about. Thousands of the Lord's beloved people spend all their days in darkness, doubt and legal bondage, through ignorance of those great foundation truths. But, while all this is perfectly true, there are, on the other hand, many - alas! too many who have a merely intellectual familiarity with the principles of grace but - if we are to judge from their habits and manners, their style and deportment - the only way we have of judging - who know but little of the sanctifying power of those great principles - their power in the heart and in the life. Now, to speak according to the teaching of the paschal feast, it would not have been according to the mind of God for any one to attempt to keep that feast without the unleavened bread, even the bread of affliction. Such a thing would not have been tolerated in Israel of old. It was an absolutely essential ingredient. And so, we may rest assured, it is an integral part of that feast which we, as Christians, are exhorted to keep, to cultivate personal holiness and that condition of soul which is so aptly expressed by the "bitter herbs" of Exodus 12 or the Deuteronomic ingredient, "the bread of affliction," which latter would seem to be the permanent figure for the land. In a word, then, we believe there is a deep and urgent need amongst us of those spiritual feelings and affections, those profound exercises of soul which the Holy Ghost would produce by unfolding to our hearts the sufferings of Christ - what it cost Him to put away our sins namely - what He endured for us when passing under the billows and waves of God's righteous wrath against our sins. We are sadly lacking - if one may be permitted to speak for others - in that deep contrition of heart which flows from spiritual occupation with the sufferings and death of our precious Saviour. It is one thing to have the blood of Christ sprinkled on the conscience, and another thing to have the death of Christ brought home, in a spiritual way, to the heart, and the cross of Christ applied, in a practical way, to our whole course and character. How is it that we can so lightly commit sin, in thought, word and deed? How is it that there is so much levity, so much unsubduedness, so much self-indulgence, so much carnal ease, so much that is merely frothy and superficial? Is it not because that ingredient typified by "the bread of affliction" is lacking in our feast? we cannot doubt it. We fear there is a very deplorable lack of depth and seriousness in our Christianity. There is too much flippant discussion of the profound mysteries of the Christian faith, too much head knowledge without the inward power. All this demands the serious attention of the reader. We cannot shake off the impression that not a little of this melancholy condition of things is but too justly traceable to a certain style of preaching the gospel, adopted, no doubt, with The very best intentions, but none the less pernicious in its moral effect. It is all right to preach a simple Gospel It cannot, by any possibility, be put more simply than God the Holy Ghost has given it to us in scripture. All this is fully admitted; but, at the same time we are persuaded there is a very serious defect in the preaching of which we speak. There is a want of spiritual depth, a lack of holy seriousness. In the effort to counteract legality, there is that which tends to levity. Now, while legality is a great evil, levity is much greater. We must guard against both. We believe grace is the remedy for the former, truth for the latter; but spiritual wisdom is needed to enable us rightly to adjust and apply these two. If we find a soul, deeply exercised, under the powerful action of truth, thoroughly ploughed up by the mighty ministry of the Holy Ghost, we should pour in the deep consolation of the pure and precious grace of God, as set forth in the divinely efficacious sacrifice of Christ. This is the divine remedy for a broken heart, a contrite spirit, a convicted conscience. When the deep furrow has been made by the spiritual ploughshare, we have only to cast in the incorruptible seed of the gospel of God, in the assurance that it will take root, and bring forth fruit in due season. But, on the other hand, if we find a person going on in a light, airy, unbroken condition, using very high-flown language about grace, talking loudly against legality, and seeking, in a merely human way to set forth an easy way of being saved, we consider this to be a case calling for a very solemn application of truth to the heart and conscience. Now, we greatly fear there is a vast amount of this last named element abroad in the professing church. To speak according to the language of our type, there is a tendency to separate the Passover from the feast of unleavened bread - to rest in the fact of being delivered from judgement and forget the roasted lamb, the bread of holiness, and the bread of affliction. In reality, they never can be separated, inasmuch as God has bound them together; and, hence, we do not believe that any soul can be really in the enjoyment of the precious truth that "Christ our Passover is sacrificed for us," who is not seeking to "keep the feast." When the Holy Spirit unfolds to our hearts something of the deep blessedness, preciousness, and efficacy of the death of our Lord Jesus Christ, He leads us to meditate upon the soul-subduing mystery of His sufferings, to ponder in our hearts all that He passed through for us, all that it cost Him to save us from the eternal consequences of that which we, alas! so often lightly commit. Now this is very deep and holy work, and leads the soul into those exercises which correspond with "the bread of affliction" in the feast of unleavened bread. There is a wide difference between the feelings produced by dwelling upon our sins and those which flow from dwelling upon the sufferings of Christ to put those sins away. True, we can never forget our sins, never forget, the hole of the pit from whence we were digged. But it is one thing to dwell upon the pit, and another and a deeper thing altogether to dwell upon the grace that digged us out of it, and what it cost our precious Saviour to do it. It is this latter we so much need to keep continually in the remembrance of the thoughts of our hearts. We are so terribly volatile, so ready to forget. We need to look, very earnestly, to God to enable us to enter more deeply and practically into the sufferings of Christ, and into the application of the cross to all that in us which is contrary to Him. This will impart depth of tone, tenderness of spirit, an intense breathing after holiness of heart and life, practical separation from the world, in its every phase, a holy subduedness, jealous watchfulness over ourselves, our thoughts, our words, our ways, our whole deportment in daily life. In a word, it would lead to a totally different type of Christianity from what we see around us, and what, alas! we exhibit in our own personal history. May the Spirit of God graciously unfold to our hearts, by His own direct and powerful ministry, more and more of what is meant by "the roasted lamb," the "unleavened bread," and "the bread of affliction"!* We shall now briefly consider the feast of Pentecost which stands next in order to the Passover. "Seven weeks shalt thou number unto thee; begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. And thou shalt keep the feast of weeks unto the Lord thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee; and thou shalt rejoice before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the Lord thy God hath chosen to place his name there. And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes." (Vers. 9-12.) \ Here we have the well-known and beautiful type of the day of Pentecost. The Passover sets forth the death of Christ. The sheaf of first-fruits is the striking figure of a risen Christ. And, in the feast of weeks, we have prefigured before us the descent of the Holy Ghost, fifty days after the resurrection. We speak, of course, of what these feasts convey to us, according to the mind of God, irrespective altogether of the question of Israel's apprehension of their meaning. It is our privilege to look at all these typical institutions in the light of the New Testament; and when we so view them we are filled with wonder and delight at the divine perfectness, beauty and order of all those marvellous types. And not only so, but - what is of immense value to us - we see how the scriptures of the New Testament dovetail, as it were, into those of the Old; we see the lovely unity of the divine Volume, and how manifestly it is one Spirit that breathes through the whole, from beginning to end. In this way we are inwardly strengthened in our apprehension of the precious truth of the divine inspiration of the holy scriptures, and our hearts are fortified against all the blasphemous attacks of infidel writers. Our souls are conducted to the top of the mountain where the moral glories of the Volume shine upon us in all their heavenly lustre, and from whence we can look down and see the clouds and chilling mists of infidel thought rolling beneath us. These clouds and mists cannot affect us, inasmuch as they are far away below the level on which, through infinite grace, we stand. Infidel writers know absolutely nothing of the moral glories of scripture; but one thing is awfully certain, namely, that one moment in eternity will completely revolutionise the thoughts of all the infidels and atheists that have ever raved or written against the Bible and its Author. Now, in looking at the deeply interesting feast of weeks or Pentecost, we are at once struck with the difference between it and the feast of unleavened bread. In the first place, we read of "a freewill offering" Here we have a figure of the church, formed by the Holy Ghost and presented to God as "a kind of first-fruits of his creatures." We have dwelt upon this feature of the type in the "Notes on Leviticus," chapter 23, and shall not therefore enter upon it here, but confine ourselves to what is purely Deuteronomic. The people were to present a tribute of a freewill offering of their hand, according as the Lord their God had blessed them. There was nothing like this at the Passover, because that sets forth Christ offering Himself for us, as a sacrifice, and not our offering anything. We remember our deliverance from sin and Satan, and what that deliverance cost. We meditate upon the deep and varied sufferings of our precious Saviour as prefigured by the roasted lamb. We remember that it was our sins that were laid upon Him. He was bruised for our iniquities, judged in our stead, and this leads to deep and hearty contrition, or, what we may call, true Christian repentance. For we must never forget that repentance is not a mere transient emotion of a sinner when his eyes are first opened, but an abiding moral condition of the Christian, in view of the cross and passion of our Lord Jesus Christ. If this were better understood, and more fully entered into, it would impart a depth and solidity to the Christian life and character in which the great majority of us are lamentably deficient. But, in the feast of Pentecost, we have before us the power of the Holy Ghost, and the varied effects of His blessed presence in us and with us. He enables us to present our bodies and all that we have as a freewill offering unto our God, according as He hath blessed us. This, we need hardly say, can only be done by the power of the Holy Ghost; and hence the striking type of it is presented, not in the Passover which prefigures the death of Christ; not in the feast of unleavened bread, which sets forth the moral effect of that death upon us, in repentance, self-judgment and practical holiness; but in Pentecost, which is the acknowledged type of the precious gift of the Holy Ghost. Now, it is the Spirit who enables us to enter into the claims of God upon us - claims which are to be measured only by the extent of the divine blessing. He gives us to see and understand that all we are and all we have belong to God. He gives us to delight in consecrating ourselves, spirit, soul and body, to God. It is truly "a freewill offering." It is not of constraint, but willingly. There is not an atom of bondage, for "where the Spirit of the Lord is there is liberty. In short we have here the lovely spirit and moral character of the entire Christian life and service. A soul under law cannot understand the force and beauty of this. Souls under the law never received the Spirit. The two things are wholly incompatible. Thus the apostle says to the poor misguided assemblies of Galatia, "This only would I learn of you, Received ye the Spirit by works of law, or by the hearing of faith?... He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by works of law, or by the hearing of faith?" The precious gift of the Spirit is consequent upon the death, resurrection, ascension, and glorification of our adorable Lord and Saviour Jesus Christ, and consequently can have nothing whatever to do with "works of law" in any shape or form. The presence of the Holy Ghost on earth, His dwelling with and in all true believers is a grand characteristic truth of Christianity. It was not, and could not be known in Old Testament times. It was not even known by the disciples in our Lord's life time. He Himself said to them, on the eve of His departure, "Nevertheless, I tell you the truth; it is expedient [or profitable - sumpherei] for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him Unto you." (John 16: 7.) This proves, in the most conclusive manner, that even the very men who enjoyed the high and precious privilege of personal companionship with the Lord Himself, were to be put in an advanced position by His going away, and the coming of the Comforter. Again, we read, "If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you and shall be in you." We cannot, however, attempt to go elaborately into this immense subject here. Our space does not admit of it, much as we should delight in it. We must just confine ourselves to one or two points suggested by the feast of weeks, as presented in our chapter. We have referred to the very interesting fact that the Spirit of God is the living spring and power of the life of personal devotedness and consecration beautifully prefigured by "the tribute of a freewill offering." The sacrifice of Christ is the ground, the presence of the Holy Ghost, is the power of the Christian's dedication of himself, spirit, soul and body, to God. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." (Romans 12: 1.) But there is another point of deepest interest presented in verse 11 of our chapter, "And thou shalt rejoice before the Lord thy God." We have no such word in the paschal feast, or in the feast of unleavened bread. It would not be in moral keeping with either of these solemnities. True it is, the Passover lies at the very foundation of all the joy we can or ever shall realise here or hereafter; but, we must ever think of the death of Christ, His sufferings, His sorrows - all that He passed through, when the waves and billows of God's righteous wrath passed His soul It is upon these profound mysteries that our hearts are, or ought to be mainly fixed, when we surround the Lord's table and keep that feast by which we show the Lord's death until He come. Now, it is plain to the spiritual and thoughtful reader that the feelings proper to such a holy and solemn institution are not of a jubilant character. We certainly can and do rejoice that the sorrows and sufferings of our blessed Lord are over, and over for ever; that those terrible hours are passed never to return. But what we recall in the feast is not simply their being over, but their being gone through - and that for us. "Ye do show the Lord's death," and we know that, whatever may accrue to us from that precious death, yet when we are called to meditate upon it, our joy is chastened by those profound exercises of soul which the Holy Spirit produces by unfolding to us the sorrows, the sufferings, the cross and passion of our blessed Saviour. Our Lord's words are, "This do in remembrance of me but what we especially remember in the Supper is Christ suffering and dying for us; what we show is His death; and with these solemn realities before our souls, in the power of the Holy Ghost, there will - there must be holy subduedness and seriousness. We speak, of course, of what becomes the immediate occasion of the celebration of the Supper - the suited feelings and affections of such a moment. But these must be produced by the powerful ministry of the Holy Ghost. It can be of no possible use to seek, by any pious efforts of our own, to work ourselves up to a suitable state of mind. This would be ascending by steps to the altar, a thing most offensive to God. It is only by the Holy Spirit's ministry that we can worthily celebrate the holy Supper of the Lord. He alone can enable us to put away all levity, all formality, all mere routine, all wandering thoughts, and to discern the body and blood of the Lord in those memorials which, by His own appointment, are laid on His table. But, in the feast of Pentecost, rejoicing was a prominent feature. We hear nothing of "bitter herbs" or "bread of affliction," on this occasion, because it is the type of the coming of the other Comforter, the descent of the Holy Ghost, Proceeding from the Father, and sent down by the risen, ascended and glorified Head in the heavens, to fill the hearts of His people with praise, thanksgiving and triumphant joy, yea to lead them into full and blessed fellowship with their glorified Head, in His triumph over sin, death, hell, Satan and all the powers of darkness. The Spirit's presence is connected with liberty, light, power and joy. Thus we read, "The disciples were filled with joy, and with the Holy Ghost." Doubts, fears, and legal bondage flee away before the precious ministry of the Holy Ghost. But we must distinguish between His work and indwelling - His quickening and His sealing. The very first dawn of conviction in the soul is the fruit of the Spirit's work. It is His blessed operation that leads to all true repentance, and this is not joyful work; it is very good, very needful, absolutely essential; but it is not joy, nay, it is deep sorrow. But when, through grace, we are enabled to believe in a risen and glorified Saviour, then the Holy Ghost comes and takes up His abode in us, as the seal of our acceptance and the earnest of our inheritance. Now this fills us with joy unspeakable and full of glory; and being thus filled ourselves, we become channels of blessing to others. "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet; because that Jesus was not yet glorified." The Spirit is the spring of power and joy in the heart of the believer. He fits, fills and uses us as His vessels in ministering to poor thirsty, needy souls around us. He links us with the Man in the glory, maintains us in living communion with Him, and enables us to be, in our feeble measure, the expression of what He is. Every movement of the Christian should be redolent with the fragrance of Christ. For one who professes to be a Christian to exhibit unholy tempers, selfish ways, a grasping, covetous, worldly spirit, envy and jealousy, pride and ambition, is to belie his profession, dishonour the holy Name of Christ, and bring reproach upon that glorious Christianity which he professes, and of which we have the lovely type in the feast of weeks - a feast pre-eminently characterised by a joy which had its source in the goodness of God, and which flowed out far and wide, and embraced in its hallowed circle every object of need: "Thou shalt rejoice before the Lord thy God, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you." How lovely! How perfectly beautiful! Oh! that its antitype were more faithfully exhibited amongst us! Where are those streams of refreshing which ought to flow from the church of God? Where those unblotted epistles of Christ known and read of all men? Where can we see a practical exhibition of Christ in the ways of His people - something to which we could point and say, "There is true Christianity"? Oh! may the Spirit of God stir up our hearts to a more intense desire after conformity to the image of Christ, in all things. May He clothe with His own mighty power the word of God which we have in our hands and in our homes; that it may speak to our hearts and consciences, and lead us to judge ourselves, our ways, and our associations by its heavenly light, so that there may be a thoroughly devoted band of witnesses gathered out to His Name, to wait for His appearing! Will the reader join us in asking for this? We shall now turn for a moment to the lovely institution of the feast of tabernacles which gives such remarkable completeness to the range of truth presented in our chapter. "Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine; and thou shalt rejoice in thy feast, thou and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose; because the Lord thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; and they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee." (Vers. 13-17.) Here, then we have the striking and beautiful type of Israel's future. The feast of tabernacles has not yet had its antitype. The Passover and Pentecost have had their fulfilment in the precious death of Christ, and the descent of the Holy Ghost; but the third great solemnity points forward to the times of the restitution of all things which God has spoken of by the mouth of all His holy prophets which have been since the world began. And let the reader note particularly the time of the celebration of this feast. It was to be "after thou hast gathered in thy corn and thy wine;" in other words, it was after the harvest and the vintage. Now there is a very marked distinction between these two things. The one speaks of grace, the other of judgement. At the end of the age, God will gather His wheat into His garner, and then will come the treading of the winepress, in awful judgement. We have in Revelation 14 a very solemn passage bearing upon the subject now before us. "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap; for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped." Here we have the harvest; and then, "Another came out of the temple which is in heaven, he having a sharp sickle. And another angel came from the altar, which had power over fire" - the emblem of judgement - "and cried with a loud cry to him that had the sharp sickle, saying Thrust in thy sharp sickle, and gather the clusters of the vine the earth; for her grapes are fully ripe. And angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles by the space of a thousand and six hundred furlongs." Equal to the whole length of the land of Palestine! Now these apocalyptic figures set before us in a characteristic way, scenes which must be enacted previous to the celebration of the feast of tabernacles. Christ will gather His wheat into His heavenly garner, and after that He will come in crushing judgement upon Christendom. Thus, every section of the Volume of inspiration, Moses, the Psalms, the Prophets, the Gospels - or the acts of Christ - the Acts of the Holy Ghost, the Epistles, and Apocalypse - all go to establish unanswerably the fact that the world will not be converted by the gospel, that things are not improving and will not improve, but grow worse and worse. That glorious time prefigured by the feast of tabernacles must be preceded by the vintage, the treading of the winepress of the wrath of Almighty God. Why, then, we may well ask, in the face of such an overwhelming body of divine evidence, furnished by every section of the inspired canon, will men persist in cherishing the delusive hope of a world converted by the gospel? What mean "gathered wheat and a trodden winepress"? Assuredly, they do not and cannot mean a converted world. We shall perhaps be told that we cannot build anything upon Mosaic types and Apocalyptic symbols. Perhaps not, if we had but types and symbols. But when the accumulated rays of inspiration's heavenly lamp converge upon these types and symbols and unfold their deep meaning to our souls, find them in perfect harmony with the voices of prophets and apostles, and the living teachings our Lord Himself, In a word, all speak the same language, all teach the same lesson, all bear the unequivocal testimony to the solemn truth that, the end of this age, instead of a converted world, prepared for a spiritual millennium, there will be a vine covered and borne down with terrible clusters fully ripe for the winepress of the wrath of Almighty God. Oh! may the men and women of Christendom, and the teachers thereof apply their hearts to these solemn realities! May these things sink down into their ears, and into the very depths of their souls, so that they may fling to the winds their fondly cherished delusion, and accept instead the plainly revealed and clearly established truth of God! But we must draw this section to a close; and ere doing so, we would remind the Christian reader, that we are called to exhibit in our daily life the blessed influence of all those great truths presented to us in the three interesting types on which we have been meditating. Christianity is characterised by those three great formative facts, redemption, the presence of the Holy Ghost, and the hope of glory. The Christian is redeemed by the precious blood of Christ, sealed by the Holy Ghost, and he is looking for the Saviour. Yes, beloved reader, these are solid facts, divine realities, great formative truths. They are not mere principles or opinions, but they are designed to be a power in our souls, and to shine in our lives. See how thoroughly practical were these solemnities on which we have been dwelling; mark what a tide of praise and thanksgiving and joy and blessing and active benevolence flowed from the assembly of Israel when gathered round Jehovah in the place which He had chosen. Praise and thanksgiving ascended to God; and the blessed streams of a large-hearted benevolence flowed forth to every object of need. "Three times in a year shall all thy males appear before the Lord thy God.... And they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy God which he hath, given thee." Lovely words! They were not to come empty into the Lord's presence; they were to come with the heart full of praise, and the hands full of the fruits of divine goodness to gladden the hearts of the Lord's workmen, and the Lord's poor. All this was perfectly beautiful. Jehovah would gather His people round Himself, to fill them to overflowing with joy and praise, and to make them His channels of blessing to others. They were not to remain under their vine and under their fig tree, and there congratulate themselves upon the rich and varied mercies which surrounded them. This might be all right and good in its place; but it would not have fully met the mind and heart of God. No; three times in the year they had to arise and betake themselves to the divinely appointed meeting place, and there raise their hallelujahs to the Lord their God, and there too, to minister liberally of that which He had bestowed upon them to every form of human need. God would confer upon His people the rich privilege of rejoicing the heart of the Levite, the stranger, widow and the fatherless. This is the work in He Himself delights, blessed for ever be His Name, and He would share His delight With His people. He would have it to be known, seen and felt, that the place where He met His people was a sphere of joy and praise, and a centre from whence streams of blessing were to flow forth in all directions. Has not all this a voice and a lesson for the church of God? Does it not speak home to the writer and the reader of these lines? Assuredly it does. May we listen to it! May it tell upon our hearts! May the marvellous grace of God so act upon us that our hearts may be full of praise to Him and our hands full of good works. If the mere types and shadows of our blessings were connected with so much thanksgiving and active benevolence, how much more powerful should be the effect of the blessings themselves! But ah! the question is, Are we realising the blessings? Are we making our own of them? Are we grasping them in the power of an artless faith? Here lies the secret of the whole matter. Where do we find professing Christians in the full and settled enjoyment of what the Passover prefigured, namely, full deliverance from judgement and this present evil world? Where do we find them in the full and settled enjoyment of their Pentecost, even the indwelling of the Holy Ghost, the seal, the earnest, the unction and the witness? Ask the vast majority of professors the plain question, "Have you received the Holy Ghost?" and see what answer you will get. What answer can the render give? Can he say, "Yes, thank God, I know I am washed in the precious blood of Christ, and sealed with the Holy Ghost"? It is greatly to be feared that comparatively few of the vast multitudes of professors around us know anything of those precious things, which nevertheless are the chartered privileges of the very simplest member of the body of Christ. So also as to the feast of tabernacles, how few understand its meaning! True, it has not yet been fulfilled; but the Christian is called to live in the present power of that which it set forth. "Faith is the substance of things hoped for, the evidence of things not seen." Our life is to be governed and our character formed by the combined influence of the "grace" in which we stand, and the "glory" for which we wait. But if souls are not established in grace, if they do not even know that their sins are forgiven; if they are taught that it is presumption to be sure of salvation, and that it is humility and piety to live in perpetual doubt and fear; and that no one can be sure of their salvation until they stand before the judgement-sent of Christ, how can they possibly take Christian ground, manifest the fruits of Christian life, or cherish proper Christian hope? If an Israelite of old was in doubt as to whether he was a, child of Abraham, a member of the congregation of the Lord, and in the land, how could he keep the feast of unleavened bread, Pentecost or tabernacles? There would have been no sense, meaning or value in such a thing; indeed, we may safely affirm that no Israelite would have thought, for a moment, of anything so utterly absurd. How is it then that professing Christians, many of them, we cannot doubt, real children of God, never seem to be able to enter upon proper Christian ground? They spend their days in doubt and fear, darkness and uncertainty. Their religious exercises and services, instead of being the outcome of life possessed and enjoyed, are entered upon and gone through more as a matter of legal duty, and as a moral preparation for the life to come. Many truly pious souls are kept in this state all their days; and as to "the blessed hope" which grace has set before us, to cheer our hearts and detach us from present things, they do not enter into it or understand it. It is looked upon as a mere speculation indulged in by a few visionary enthusiasts here and there. They are looking forward to the day of judgement, instead of looking out for "the bright and morning star." They are praying for the forgiveness of their sins and asking God to give them His Holy Spirit, when they ought to be rejoicing in the assured possession of eternal life, divine righteousness, and the Spirit of adoption. All this is directly opposed to the simplest and clearest teaching of the New Testament; it is utterly foreign to the very genius of Christianity, subversive of the Christian's peace and liberty, and destructive of all true and intelligent Christian worship, service and testimony. It is plainly impossible that people can appear before the Lord with their hearts full of praise for privileges which they do not enjoy, or their hands full of the blessing which they have never realised. We call the earnest attention of all the Lord's people, throughout the length and breadth of the professing church, to this weighty subject. We entreat them to search the scriptures and see if they afford any warrant for keeping souls in darkness, doubt and bondage all their days. That there are solemn warnings, searching appeals, weighty admonitions, is most true, and we bless God for them; we need them, and should diligently apply our hearts to them. But let the reader distinctly understand that it is the sweet privilege of the very babes in Christ to know that their sins are all forgiven, that they are accepted in a risen Christ, sealed by the Holy Ghost and heirs of eternal glory. Such, through infinite and sovereign grace, are their clearly established and assured blessings - blessings to which the love of God makes them welcome, for which the blood of Christ makes them fit, and as to which the testimony of the Holy Ghost makes them sure. May the great Shepherd and Bishop of souls lead all His beloved people, the lambs and sheep of His blood-bought flock, to know, by the teaching of His holy Spirit, the things that are freely given to them of God! And may those who do know them, in measure, know them more fully, and exhibit the precious fruits of them in a life of genuine devotedness to Christ and His service! It is greatly to be feared that many of us who profess to be acquainted with the very highest truths of the Christian faith are not answering to our profession; we are not acting up to the principle set forth in verse 17 of our beautiful chapter, "Every man shall give as he is able, according to the blessing of the Lord thy God which he hath given thee." We seem to forget that, although we have nothing to do and nothing to give for salvation, we have much that we can do for the Saviour, and much that we can give to His workmen and to His poor. There is very great danger of pushing the do-nothing and give-nothing principle too far. If, in the days of our ignorance and legal bondage, we worked and gave upon a false principle, and with a false object, we surely ought not to do less and give less now that we profess to know that we are not only saved but blessed with all spiritual blessings, in a risen and glorified Christ. We have need to take care that we are not resting in the mere intellectual perception and verbal profession of these great and glorious truths, while the heart and conscience have never felt their sacred action, nor the conduct and character been brought under their powerful and holy influence. We venture, in all tenderness and love, just to offer these practical suggestions to the reader for his prayerful consideration. We would not wound, offend, or discourage the very feeblest lamb in all the flock of Christ. And, further, we can assure the reader, that we are not casting a stone at any one, but simply writing, as in the immediate presence of God, and sounding in the ears of the church a note of warning as to that which we deeply feel to be our common danger. We believe there is an urgent call, on all sides, to consider our ways, to humble ourselves before the Lord, on account of our manifold failures, shortcomings and inconsistencies, and to seek grace from Him to be more real, more thoroughly devoted, more pronounced in our testimony for Him, in this dark and evil day. Deuteronomy 17 We must remember that the division of scripture into chapters and verses is entirely a human arrangement, often very convenient, no doubt, for reference; but not infrequently it is quite unwarrantable, and interferes with the connection. Thus we can see, at a glance, that the closing verses of chapter 16. are much more connected with what follows than with what goes before. "Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgement. Thou shalt not wrest judgement; thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous. That which is altogether just shalt thou follow, that thou mayest live and inherit the land which the Lord thy God giveth thee." These words teach us a twofold lesson; in the first place, they set forth the even-handed justice and perfect truth which ever characterise the government of God. Every case is dealt with according to its own merits and on the ground of its own facts. The judgement is so plain that there is not a shadow of ground for a question; all dissension is absolutely closed, and if any murmur is raised, the murmurer is at once silenced by, "Friend, I do thee no wrong." This holds good everywhere and at all times, in the holy government of God, and it makes us long for the time when that government shall be established from sea to sea, and from the river to the ends of the earth. But, on the other hand, we learn, from the lines just quoted, what man's judgement is worth, if left to himself. It cannot be trusted, for a moment. Man is capable of "wresting judgement," of "respecting persons," of "taking a gift," of attaching importance to a person because of his position and wealth. That he is capable of all this is evident from the fact of his being told not to do it. We must ever remember this. If God commands man not to steal, it is plain that man has theft in his nature. Hence, therefore, human judgement and human government are liable to the grossest corruption. Judges and governors if left to themselves, if not under the direct sway of divine principle, are capable of perverting justice for filthy lucre's sake, of favouring a wicked man because he is rich, and of condemning a righteous man because he is poor; of giving a judgement in flagrant opposition to the plainest facts because of some advantage to be gained, whether in the shape of money, or influence, or popularity, or power. To prove this it is not necessary to point to such men as Pilate and Herod, and Felix and Festus; we have no need to go beyond the passage just quoted, in order to see what man is, even when clothed in the robes of official dignity, seated on the throne of government, or on the bench of justice. Some, as they read these lines, may feel disposed to say, in the language of Hazael, "Is thy servant a dog, that he should do this thing?" But let such reflect, for a moment, on the fact that the human heart is the seed plot of every sin, and of every vile and abominable and contemptible wickedness that ever was committed in this world; and the unanswerable proof of this is found in the enactments, commandments, and prohibitions which appear on the sacred page of inspiration. And herein we have an uncommonly fine reply to the oft-repeated question, "What have we to do with many of the laws and institutions set forth in the Mosaic economy? Why are such things set down in the Bible? Can they possibly be inspired?" Yes; they are inspired, and they appear on the page of inspiration in order that we may see, as reflected in a divinely perfect mirror, the moral material of which we ourselves are made, the thoughts we are capable of thinking, the words we are capable of speaking, and the deeds we are capable of doing. Is not this something? Is it not good and wholesome to find, for example, in some of the passages of this most profound and beautiful book of Deuteronomy, that human nature is capable, and hence we are capable of doing things that put us morally below the level of a beast? Assuredly it is, and well would it be for many a one who walks in Pharisaic pride and self-complacency, puffed up with false notions of his own dignity and high-toned morality, to learn this deeply humbling lesson. But how morally lovely, how pure, how refined and elevated were the divine enactments for Israel! They were not to wrest judgement, but allow it to flow in its own straight and even channel, irrespective altogether of persons. The poor man in vile raiment was to have the same impartial justice, as the man with a gold ring and gay clothing. The decision of the judgement-seat was not to be warped by partiality or prejudice, or the robe of justice to be defiled by the stain of bribery. Oh! what will it be for this oppressed and groaning earth to be governed by the admirable laws which are recorded in the inspired pages of the Pentateuch, when a king shall reign in righteousness, and princes shall decree justice! "Give the king thy judgements, O God, and thy righteousness unto the king's son. He shall judge thy people with righteousness, and thy poor with judgment" - no wresting, no bribery, no partial judgements then - "The mountains [or higher dignities] shall bring peace to the people, and the little hills [or lesser dignities], by righteousness. He shall judge [or defend] the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. They shall fear thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass; as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth.... He shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight." (Ps. 72.) Well may the heart long for the time - the bright and blessed time when all this shall be made good, when the earth shall be full of the knowledge of the Lord as the waters cover the sea; when the Lord Jesus shall take to Himself His great power and reign; when the church in the heavens shall reflect the beams of His glory upon the earth; when Israel's twelve tribes shall repose beneath the vine and fig tree in their own promised land, and all the nations of the earth shall rejoice beneath the peaceful and beneficent rule of the Son of David. Thanks and praise be to our God, thus it shall be, ere long, as sure as His throne is in the heavens. A little while and all shall be made good, according to the eternal counsels and immutable promise of God. Till then, beloved Christian reader, be it ours to live in the constant, earnest, believing anticipation of this bright and blessed time, and to pass through this ungodly scene as thorough strangers and pilgrims, having no place or portion down here, but ever breathing forth the prayer, "Come, Lord Jesus!" In the closing lines of chapter 16 Israel is warned against the most distant approach to the religious customs of the nations around. "Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God, which thou shalt make thee. Neither shalt thou set thee up any image which the Lord thy God hateth." They were carefully to avoid everything which might lead them in the direction of the dark and abominable idolatries of the heathen nations around. The altar of God was to stand out in distinct and unmistakable separation from those groves and shady places where false gods were worshipped, and things were done which are not to be named.* In a word, everything was to be most carefully avoided which might, in any way, draw the heart away from the one living and true God. \ Nor this only; it was not enough to maintain a correct outward form; images and groves might be abolished, and the nation might profess the dogma of the unity of the Godhead, and, all the while, there might be an utter want of heart and genuine devotedness in the worship rendered. Hence we read, "Thou shalt not sacrifice unto the Lord thy God any bullock, or sheep, wherein is blemish, or any evil-favouredness; for that is an abomination unto the Lord." That which was absolutely perfect could alone suit the altar and answer to the heart of God. To offer a blemished thing to Him was simply to prove the absence of all true sense of what became Him, and of all real heart for Him. To attempt to offer an imperfect sacrifice was tantamount to the horrible blasphemy of saying that anything was good enough for Him. Let us hearken to the indignant pleadings of the Spirit of God, by the mouth of the prophet Malachi. "Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts. And now, I pray you, beseech God that he will be gracious unto us; this hath been by your means; will he regard your persons? saith the Lord of hosts. Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand. For from the rising of the sun unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat is contemptible. Ye said also Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts: and ye brought that which was torn, and the lame and the sick; thus ye brought an offering; should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing; for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen" (Mal. 1: 7-14.) Has all this no voice for the professing church? Has it no voice for the writer and the reader of these lines? Assuredly it has. Is there not, in our private and public worship a deplorable lack of heart, of real devotedness, deep-toned earnestness, holy energy, and integrity of purpose? Is there not much that answers to the offering of the lame and the sick, the blemished and the evil-favoured? Is there not a deplorable amount of cold formality and dead routine in our seasons of worship both in the closet and in the assembly? Have we not to judge ourselves for barrenness, distraction and wandering even at the very table of our Lord? How often are our bodies at the table, while our vagrant hearts and volatile minds are at the ends of the earth! How often do our lips utter words which are not the true expression of our whole moral being! We express far more than we feel. We sing beyond our experience. And then, when we are favoured with the blessed opportunity of dropping our offerings into our Lord's treasury what heartless formality! What an absence loving, earnest, hearty devotedness! What little reference to the apostolic rule, "as God hath prospered us" What detestable niggardliness! How little of the whole-heartedness of the poor widow who, having but two mites in the world, and having the option of at least keeping one for her living, willingly cast in both - cast in her all! Pounds may be spent on ourselves, perhaps on superfluities during the week, but when the claims of the Lord's work, His poor, and His cause in general, are brought before us, how meagre is the response! Christian reader, let us consider these things. Let us look at the whole subject of worship and devotedness in the divine presence, and in the presence of the grace that has saved us from everlasting burnings. Let us calmly reflect upon the precious and powerful claims of Christ upon us. We are not our own; we are bought with a price. It is not merely our best, but our all we owe to that blessed One who gave Himself for us. Do we not fully own it? Do not our hearts own it? Then may our lives express it! May we more distinctly declare whose we are and whom we serve! May the heart, the head, the hands, the feet, the whole man be dedicated, in unreserved devotedness, to Him, in the power of the Holy Ghost, and according to the direct teaching of holy scripture. God grant it may be so, with us and with all His beloved people! A very weighty and practical subject now claims our attention. We feel it right to adhere, as much as possible, to the custom of quoting, at full length, the passages for the reader; we believe it to be profitable to give the very word of God itself; and, moreover, it is convenient to the great majority of readers to be saved the trouble of laying aside the volume and turning to the Bible in Order to find the passages for themselves. "If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, and hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; and it be told thee, and thou hast heard of it, and inquired diligently, behold, it be true and the thing certain, that such abomination is wrought in Israel - something the whole nation - "Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or woman, and shalt stone them with stones till they die. At the mouth of two witnesses, or three witnesses shall he that is worthy of death be put to death; but at the mouth of one witness he shall not put to death. The hands of the witnesses shall first upon him to put him to death, and afterwards the hands of all the people. So thou shalt put the evil away from among you)' (Ver. 2-7.) We have already had occasion to refer to the great principle laid down in the foregoing passage. It is one of immense importance, namely, the absolute necessity of having competent testimony ere forming a judgement in any case. It meets us constantly in scripture, indeed it is the invariable rule, in the divine government, and therefore it claims our attention. We may be sure it is a safe and wholesome rule, the neglect of which must always lead us astray. We should never allow ourselves to form, much less to express and act upon a judgement without the testimony of two or three witnesses. However trustworthy and morally reliable any one witness may be, it is not a sufficient basis for a conclusion. We may feel convinced in our minds that the thing is true because affirmed by one in whom we have confidence; but God is wiser than we. It may be that the one witness is thoroughly upright truthful, that he would not, for worlds, tell an untruth or bear false witness against any one; all this may be true, but we must adhere to the divine rule, "In the mouth of two or three witnesses shall every word be established." Would that this were more diligently attended to in the church of God! Its value in all cases of discipline, and in all cases affecting the character or reputation of any one is simply incalculable. Ere ever an assembly reaches a conclusion or acts on a judgement, in any given case, it should insist on adequate evidence. If this be not forthcoming, let all wait on God, wait patiently and confidingly, and He will surely supply what is needed. For instance, if there be moral evil or doctrinal error in an assembly of Christians, but it is only known to one; that one is perfectly certain, and thoroughly convinced of the fact. What is be done? Wait on God for further witness. To act without this, is to infringe a divine principle laid down with all possible clearness, again and again, in the word of God. Is the one witness to feel aggrieved or insulted because his testimony is not acted upon? Assuredly not; indeed he ought not to expect such a thing, yea he ought not to come forward as a witness until he can corroborate his testimony by the evidence of one or two more. Is the assembly to be deemed indifferent or supine because it refuses to act on the testimony of a solitary witness? Nay, it would be flying in the face of a divine command were it to do so. And be it remembered, that this great practical principle is not confined in its application to cases of discipline, or questions connected with an assembly of the Lord's people; it is of universal application. We should never allow ourselves to form a judgement or come to a conclusion without the divinely appointed -measure of evidence; if that be not forthcoming, it is our plain duty to wait, and if it be needful for us judge in the case, God will, in due time, furnish needed evidence. We have known a case in which a man was falsely accused because the accuser based his charge upon the evidence of one of his senses; had he taken the trouble of getting the evidence of one or two more of his senses, he would have made the charge. Thus the entire subject of evidence claims the attention of the reader, let his position be what it may. We are all prone to rush to hasty conclusions to take up impressions, to give place to baseless surmisings, and allow our minds to be warped and carried away by prejudice. All these have to be most carefully guarded against. We need more calmness, seriousness and cool deliberation in forming and expressing our judgement about men and things. But specially about men, inasmuch as we may inflict a grievous wrong upon a friend, a brother, or a neighbour, by giving utterance to a false impression or a baseless charge. We may allow ourselves to be the vehicle of an utterly groundless accusation, whereby the character of another may be seriously damaged. This is very sinful in the sight Of God, and should be most jealously watched against in ourselves, and sternly rebuked in others, whenever it comes before us. Whenever any one brings a charge against another behind his back, we should insist upon his proving or withdrawing his statement. Were this plan adopted, we should be delivered from a vast amount of evil speaking which is not only most unprofitable, but positively wicked, and not to be tolerated. Before turning from the subject of evidence, we may just remark that inspired history supplies with more than one instance in which a man has been condemned with an appearance of attention to Deuteronomy 17: 6, 7. Witness the case of Naboth in 1 Kings 21; and the case of Stephen in Acts 6 and 7 and, above all, the case of the only perfect Man that ever trod this earth. Alas! men can, at times, put on the appearance wonderful attention to the letter of scripture when it suits their own ungodly ends; they can quote its sacred words in defence of the most flagrant unrighteousness and shocking immorality. Two witnesses accused Naboth of blaspheming God and the king, and that faithful Israelite was deprived of his inheritance and of his life on the testimony of two liars hired by the direction of a godless cruel woman. Stephen, a man full of the Holy Ghost, was stoned to death for blasphemy, on the testimony of false witnesses received and acted upon by the great religious leaders of the day who could, doubtless, quote Deuteronomy 17 as their authority. But all this, while it so sadly and forcibly illustrates what man is, and what mere human religiousness without conscience is, leaves wholly untouched the moral rule laid down for our guidance, in the opening lines of our chapter. Religion, without conscience or the fear of God, is the most degrading, demoralising, hardening thing beneath the canopy of heaven; and one of its most terrible features is seen in this, that men under its influence are not ashamed or afraid to make use of the letter of holy scripture as a cloak wherewith to cover the most horrible wickedness. But, thanks and praise to our God, His word stands forth before the vision of our souls, in all its heavenly purity, divine virtue, and holy morality, and flings back in the face of the enemy his every attempt to draw from its sacred pages a plea for ought that is not true, venerable, just, pure, lovely and of good report. We shall now proceed to quote for the reader the second paragraph of our chapter in which we shall find instruction of great moral value, and much needed in this day of self-will and independence. "If there arise a matter too hard for thee in judgement, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee up into the place which the Lord thy God shall choose; and thou shalt come unto the priests, the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgement. And thou shalt do according to the sentence, which they of that place which the Lord shall choose shall show thee; and thou shalt observe to do according to all that they inform thee; according to the sentence of the law which they teach thee, and according to the judgement they shall tell thee, thou shalt do; thou shalt decline from the sentence which they shall show thee, to the right hand, nor to the left. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel. And all the people shall hear and fear, and do no more presumptuously." (Vers. 8-13) Here we have divine provision made for the perfect settlement of all questions which might arise throughout the congregation of Israel. They were to be settled in the divine presence, at the divinely appointed centre, by the divinely appointed authority, Thus self-will and presumption were effectually guarded against. All matters of controversy were to be definitively settled by the judgement of God as expressed by the priest or the judge appointed God for the purpose. In a word, it was absolutely and entirely a matter of divine authority. It was not for one man to set himself up in self-will and presumption against another. This would never do in the assembly of God. Each one had to submit his cause to a divine tribunal, and bow implicitly to its decision. There was to be no appeal, inasmuch as there was no higher court The divinely appointed priest or judge spoke as the oracle of God, and both plaintiff and defendant had to bow, without a demur, to the decision. Now, it must be very evident to the reader that no member of the congregation of Israel would ever have thought of bringing his case before a Gentile tribunal for judgement. This, we may feel assured, would have been utterly foreign to the thoughts and feelings of every true Israelite. It would have involved a positive insult to Jehovah Himself who was in their midst to give judgement in every case which might arise. Surely He was sufficient. He knew the ins and outs, the pros and cons, the roots and issues of every controversy however involved or difficult. All were to look to Him, and to bring their causes to the place which He had chosen, and nowhere else. The idea of two members of the assembly of God appearing before a tribunal of the uncircumcised for judgement would not have been tolerated for a moment. It would be as much as to say that there was a defect in the divine arrangement for the congregation. Has this any voice for us? How are Christians to have their questions and their controversies settled? Are they to betake themselves to the world for judgement? Is there no provision in the assembly of God for the proper settlement of cases which may arise? Hear what the inspired apostle says on the point, to the assembly at Corinth, and "to all that in every Place call on the name of our Lord Jesus Christ, both theirs and ours," and therefore to all true Christians, now. "Dare any of you, having a matter against another; go to law before the unjust, and not before the saints Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If then ye have judgements of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather be defrauded? Nay ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived." (1 Cor. 6: 1-9) Here, then, we have the divine instruction for church of God, in all ages. We must never, for a moment, lose sight of the fact that the Bible a is Book for every stage of the church's earthly career. True it is, alas! the church is not as it was when the above lines were penned by the inspired apostle; a vast change has taken place in the church's practical condition There was no difficulty, in early days, in distinguishing between the church and the world, between "the saints" and "unbelievers;" between "those within" and "those without." The line of demarcation was broad, distinct, and unmistakable, in those days. Any one who looked at the face of society, in a religious point of view, would see three things, namely, Paganism, Judaism and Christianity the Gentile, the Jew and the church of God - the temple, the synagogue, and the assembly of God. There was no confounding these things. The Christian assembly stood out in vivid contrast with all beside. Christianity was strongly and clearly pronounced in those primitive times. It was neither a national, provincial nor parochial affair, but a personal, practical, living reality. It was not a mere nominal, national, professional creed, but a divinely wrought faith, a living power in the heart flowing out in the life. But now things are totally changed. The church and the world are so mixed up, that the vast majority of professors could hardly understand the real force and proper application of the passage which we have just quoted. Were we to speak to them about "the saints" going to law "before the unbelievers," it would seem like a foreign tongue. Indeed the term "saint" is hardly heard in the professing church save when used with a sneer, or as applied to such as have been canonised by a superstitious reverence. But has any change come over the word of God, or over the grand truths which that word unfolds to our souls? Has any change come over the thoughts of God in reference to what His church is, or what the world is, or as to the proper relation of the one to the other Does He not know who are "saints" and who are "unbelievers"? Has it ceased to be "a fault" for "brother to go to law with brother, and that before the unbelievers"? In a word, has holy scripture lost its power, its point, its divine application? Is it no longer our guide, our authority, our one perfect rule and unerring standard? Has the marked change that has come over the church's moral condition deprived the word of God of all power of application to us - "to all that in every place call on the name of our Lord Jesus Christ"? Has our Father's most precious Revelation become, in any one particular, a dead letter - a piece of obsolete writing - a document pertaining to days long gone by? Has our altered condition robbed the word of God of a single one of its moral glories? Reader, what answer does your heart return these questions? Let us, most earnestly, entreat you to weigh them honestly, humbly and prayerfully in the presence of your Lord. We believe your answer will be a wonderfully correct index of your real position and moral state. Do you not clearly see and fully admit that scripture can never lose its power? Can the principles of 1 Cor 6 ever cease to be binding on the church of God. It is fully admitted - for who can deny that things are sadly changed? - but "scripture cannot be broken and therefore what was "a fault" in the first century cannot be right in the nineteenth; there may be more difficulty in carrying out divine principles, but we must never consent to surrender them, or to act on any lower ground. If once we admit the idea that because the whole professing church has gone wrong, it is impossible for us to do right, the whole principle of Christian obedience is surrendered. It is as wrong for "brother to go to law with brother, before the unbelievers" today, as it was when the apostle wrote his epistle to the assembly at Corinth* True, the church's visible unity is gone; she is shorn of many gifts, she has departed from her normal condition; but the principles of the word of God can no more lose their power than the blood of Christ can lose its virtue, or His Priesthood lose its efficacy. \ And, further, we must bear in mind that there are resources of wisdom, grace, power and spiritual gift treasured up for the church in Christ her Head, ever available for those who have faith to use them. We are not straitened in our blessed and adorable Head. We need never expect to see the body restored to its normal condition on the earth; but, for all that, it is our privilege to see what the true ground of the body is, and it is our duty to occupy that ground and no other. Now, it is perfectly wonderful the change that takes place in our whole condition, in our view of things, in our thoughts of ourselves and our surroundings, the moment we plant our foot on the true ground of the church of God. Everything seems changed. The Bible seems a new book. We see everything in a new light. Portions of scripture which we have been reading for years without interest or profit now sparkle with divine light, and fill us with wonder, love and praise. We see every thing from a new stand-point; our whole range of vision is changed; we have made our escape from the murky atmosphere which enwraps the whole professing church, and can now look round and see things clearly in the heavenly light of scripture. In fact, it seems like a new conversion; and we find we can now read scripture intelligently, because we have the divine key. We see Christ to be the centre and object of all the thoughts, purposes and counsels of God from everlasting to everlasting, and hence we are conducted into that marvellous sphere of grace and glory which the Holy Ghost delights to unfold in the precious word of God. May the reader be led into the thorough understanding of all this, by the direct and powerful ministry of the Holy Spirit! May he be enabled to give himself to the study of scripture, and to surrender himself, unreservedly to its teaching and authority! Let him not confer with flesh and blood, but cast himself, like a little child, on the Lord, and seek to be led on, in spiritual intelligence and practical conformity to the mind of Christ. We must now look for a moment at the closing verses of our chapter in which we have a remarkable onlook into Israel's future, anticipating the moment in which they should seek to set a king over them. "When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; thou shalt in any wise set him king over thee whom the Lord thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold" How very remarkable that the three things which the king was not to do, were just the very things which were done - and extensively done by the greatest and wisest of Israel's monarchs. "King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents [over two millions], and brought it to king Solomon." "And Hiram sent to the king six-score talents of gold." "And the weight of gold that came to Solomon in one year was six hundred three-score and six talents of gold. [Nearly three-and a-half millions.] Beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country." Again, we read, "And the king made silver to be in Jerusalem as stones.... And Solomon had horses brought out of Egypt.... But king Solomon loved many strange women.... And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart." (1 Kings 10, 11.) What a tale this tells! What a commentary it furnishes upon man in his very best and highest estate! Here was a man endowed with wisdom beyond all others, surrounded by unexampled blessings, dignities, honours and privileges; his earthly cup was full to the brim; there was nothing lacking which this world could supply to minister to human happiness. And not only so, but his remarkable prayer at the dedication of the temple might well lead us to cherish the brightest hopes respecting him, both personally and officially. But, sad to say, he broke down, most deplorably, in every one of the particulars as to which the law of his God had spoken so definitely and so clearly. He was told not to multiply silver and gold, and yet he multiplied them. He was told not to return to Egypt to multiply horses, and yet to Egypt he went for horses. He was told not to multiply wives, and yet he had a thousand of them, and they turned away his heart! Such is man! Oh! how little is he to be counted upon! "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." "Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of?" But we may ask, how are we to account for Solomon's signal, sorrowful and humiliating failure? What was the real secret of it? To answer this, we must quote for the reader the closing verses of our chapter. "And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites; and it shall be with him, and he shall read therein all the days of His life; that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them; that his. heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." (Vers. 18-20.) Had Solomon attended to these most precious and weighty words, his historian would have had a very different task to perform. But he did not. We hear nothing of his having made a copy of the law; and, most assuredly, if he did make a copy of it, he did not attend to it; yea, he turned his back upon it, and did the very things which he was told not to do. In a word, the cause of all the wreck and ruin that so rapidly followed the splendour of Solomon's reign, was neglect of the plain word of God. It is this which makes it all so solemn for us, in this our own day, and which leads us to call the earnest attention of the reader to it. We deeply feel the need of seeking to rouse the attention of the whole church of God to this great subject. Neglect of the word of God is the source of all the failure, all the sin, all the error, all the mischief and confusion, the heresies, sects and schisms that have ever been or are now in this world. And we may add, with equal confidence, that the only real sovereign remedy for our present lamentable condition will be found in returning, every one for himself and herself, to the simple but sadly neglected authority of the word of God. Let each one see his own departure, and that of the whole professing body, from the plain and positive teaching of the New Testament - the commandments of our blessed Lord and Saviour Jesus Christ. Let us humble ourselves under the mighty hand of our God, because of our common sin, and let us turn to Him in true self-judgment, and He will graciously restore, and heal, and bless us, and lead us in that most blessed path of obedience which lies open before every truly humble soul. May God the Holy Ghost, in His own resistless power, bring home to the heart and conscience of every member of the body of Christ, on the face of the earth, the urgent need of an immediate and unreserved surrender to the authority of the word of God! Deuteronomy 18 The opening paragraph of this chapter suggests a deeply interesting and practical line of truth. "The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and his inheritance. Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them. And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest, the shoulder, and the two cheeks, and the maw. The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons for ever. And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose; then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord They shall have like portions to eat, beside that which cometh out of the sale of his patrimony." (Vers. 1-8.) Here, as in every part of the book of Deuteronomy, the Priests are classed with the Levites, in a very marked way. We have called the reader's attention to this, as a special characteristic feature of our book, and shall not dwell upon it now, but merely, in passing, remind the reader of it, as something claiming his attention. Let him weigh the opening words of our chapter, "The priests the Levites," and compare them with the way in which the priests, the sons of Aaron, are spoken of in Exodus, Leviticus and Numbers; and if he should be disposed to ask the reason of this distinction, we believe it to be this, that in Deuteronomy the divine object is to bring the whole assembly of Israel more into prominence, and hence it is that the priests, in their official capacity, come rarely before us. The grand Deuteronomic idea is, Israel in immediate relationship with Jehovah. Now, in the passage just quoted, we have the priests and the Levites linked together, and presented as the Lord's servants, wholly dependent upon Him, and intimately identified with His altar and His service. This is full of interest, and opens up a very important field of practical truth to which the Church of God would do well to attend. In looking through the history of Israel, we observe that when things were in anything like a healthful condition, the altar of God was well attended to, and, as a consequence, the priests and Levites were well supplied. If Jehovah had His portion, His servants were sure to have theirs. If He was neglected, so were they. They were bound up together. The people were to bring their offerings to God, and He shared them with His servants. The priests the Levites were not to exact or demand of the people, but the people were privileged to bring their gifts to the altar of God, and He permitted His servants to feed upon the fruit of His people's devotedness to Him. Such was the true, the divine idea as to the Lord's servants of old. They were to live upon the voluntary offerings presented to God by the whole congregation. True it is that, in the dark and evil days of the sons of Eli, we find something sadly different from this lovely moral order. Then "the priest's custom with the people was, that, when any one offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; and he struck it into the pan, or kettle, or caldron, or pot; all that the flesh hook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither. Also before they burnt the fat" - God's special portion - "the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw. And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth then he would answer him, Nay; but thou shalt give it me now; and if not, I will take it by force. Wherefore the sin of the young men was very great before the Lord; for men abhorred the offering of Lord." (1 Sam. 2: 13-17.) All this was truly deplorable, and ended in the solemn judgement of God upon the house of Eli. It could not be otherwise. If those who ministered at the altar could be guilty of such terrible iniquity and impiety, judgement must take its course. But the normal condition of things, as presented in our chapter, was in vivid contrast with all this frightful iniquity. Jehovah would surround Himself with the willing offerings of His people, and, from these offerings He would feed His servants who ministered at His altar. Hence, therefore, when the altar of God was diligently, fervently and devotedly attended to, the priests the Levites had a rich portion, an abundant supply; and, on the other hand, when Jehovah and His altar were treated with cold neglect, or merely waited upon in a barren routine or heartless formalism, the Lord's servants were correspondingly neglected. In a word, they stood intimately identified with the worship and service of the God of Israel. Thus, for example, in the bright days of the good king Hezekiah, when things were fresh and hearts happy and true, we read, "And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, the priests and Levites for burnt offerings, and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of the Lord. He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the Sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the Lord. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the Lord. And as soon as the commandment came abroad, the children of Israel brought in abundance the firstfruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. And concerning the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of holy things which were consecrated unto the Lord their God, and laid them by heaps. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. And when Hezekiah and the princes came and saw the heaps, they blessed the Lord, and his people Israel Then Hezekiah questioned with the priests and the Levites concerning the heaps. And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of Lord, we have had enough, to eat, and have left plenty, for the Lord hath blessed his people; and that which is left is this great store." (2 Chr. 31: 2-10.) How truly refreshing is all this! And how encouraging! The deep, full, silvery tide of devotedness flowed around the altar of God bearing upon its bosom an ample supply to meet all the need of the Lord's servants, and "heaps" beside. This, we feel assured, was grateful to the heart of the God of Israel, as it was to the hearts of those who had given themselves, at His call and by His appointment, to the service of His altar and His sanctuary. And let the reader specially note those precious words, "As it is written in the law of the Lord." Here was Hezekiah's authority, the solid basis of his whole line of conduct, from first to last. True, the nation's visible unity was gone; the condition of things, when he began his blessed work, was most discouraging; but the word of the Lord was as true, as real, and as direct in its application in Hezekiah's day as it was in the days of David or Joshua. Hezekiah rightly felt that Deuteronomy 18: 1-8 applied to his day and to his conscience, and that he and the people were responsible to act upon it, according to their ability. Were the priests and the Levites to starve because Israel's national unity was gone? Surely not. They were to stand or fall with the word, the worship, and the work of God. Circumstances might vary, and the Israelite might find himself in a position in which it would be impossible to carry out in detail all the ordinances of the Levitical ceremonial, but he never could find himself in circumstances in which it was not his high privilege to give full expression to his heart's devotedness to the service, the altar, and the law of Jehovah. Thus, then, we see, throughout the entire history of Israel, that when things were at all bright and healthy, the Lord's worship, His work, and His workmen were blessedly attended to. But, on the other hand, when things were low, when hearts were cold, when self and its interests had the uppermost place, then all these great objects were treated with heartless neglect. Look for example, at Nehemiah 13. When that beloved and faithful servant returned to Jerusalem, after an absence of certain days, he found, to his deep sorrow, that, even in that short time, various things had gone sadly astray; amongst the rest, the poor Levites had been left without anything to eat. " And I perceived that the portions of the Levites had not been given them; for the Levites and the singers that did the work were fled every one to his field." There were no "heaps" of firstfruits in those dismal days, and surely it was hard for men to work and sing when they had nothing to eat. This was not according to the law of Jehovah, nor according to His loving heart. It was a sad reproach upon the people that the Lord's servants were obliged, through their gross neglect, to abandon His worship and His work, in order to keep themselves from starving. This, truly, was a deplorable condition of things. Nehemiah felt it keenly, as we read, "Then contended I with the rulers, and said, why is the house of God forsaken? And I gathered them together, and set them in their place. Then brought all Judah the tithe of the corn, and the new wine, and the oil, unto the treasuries. And I made treasurers over the treasuries....for they were counted faithful;" - they were entitled to the confidence of their brethren - "and their office was to distribute unto their brethren." It needed a number of tried and faithful men to occupy the high position of distributing to their brethren the precious fruit of the people's devotedness; they could take counsel together, and see that the Lord's treasury was faithfully managed, according to His word, and the need of His true and bona fide workmen fully met, without prejudice or partiality. Such was the lovely order of the God of Israel - an order to which every true Israelite such as Nehemiah and Hezekiah, would delight to attend. The rich tide of blessing flowed forth from Jehovah to His people, and back from His people to Him, and from that flowing tide His servants were to draw a full supply for all their need. It was a dishonour to Him to have the Levites obliged to return to their fields; it proved that His house was forsaken, and that there was no sustenance for His servants. Now, the question may here be asked, What has all this to say to us? What has the church of God to learn from Deuteronomy 18: 1-8? In order to answer this question, we must turn to 1 Corinthians 9 where the inspired apostle deals with the very important subject of the support of the Christian ministry - a subject so little understood by the great mass of professing Christians. As to the law of the case, it is as distinct as possible. "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of ox that treadeth out the corn. Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written; that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless" - here grace shines out, in all its heavenly lustre - "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know, that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. But" - here, again, grace asserts its holy dignity - "I have used none of these things; neither have I written these things, that it should be so done unto me; for it were better for me to die, than that any man should make my glorying void. For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward; but if against my will, a dispensation of the gospel is committed unto me. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel." (1 Cor. 9: 7-18) Here we have this interesting and weighty subject presented in all its bearings. The inspired apostle lays down, with all possible decision and clearness the divine law on the point. There is no mistaking it. "The Lord hath ordained that they that preach the gospel should live of the gospel;" that, just as the priests and the Levites, of old, lived on offerings presented by the people, so, now, those who are really called of God, gifted by Christ, and fitted by the Holy Ghost, to Preach the gospel, and who are giving themselves constantly and diligently, to that glorious work, are morally entitled to temporal support. It is not that they should look to those to whom they preach for a certain stipulated sum. There is no such idea as this in the New Testament. The workman must look to his Master, and to Him alone for support. Woe be to him if he looks to the church, or to men in any way The priests and Levites had their portion in and from Jehovah. He was the lot of their inheritance. True, He expected the people to minister to Him in the persons of His servants. He told them what to give, and blessed them in giving; it was their high privilege as well as their bounden duty to give; had they refused or neglected, it would have brought drought and barrenness upon their fields and vineyards. (Haggai 1: 5-11) But the priests the Levites had to look only to Jehovah. If the people failed in their offerings, the Levites had to fly to their fields and work for their living. They could not go to law with any one for tithes and offerings; their only appeal was to the God of Israel who had ordained them to the work, given them the work to do. So also with the Lord's workmen, now; they must look only to Him. They must be well assured that He has fitted them for the work and called them to it ere they attempt to push out - if we may so express it - from the shore of circumstances, and give themselves wholly to the work of preaching. They must take their eyes completely off from men, from all creature streams and human props, and lean exclusively upon the living God. We have seen the most disastrous consequences resulting from acting under a mistaken impulse in this most solemn matter; men not called of God, or fitted for the work, giving up their occupations, and coming forth, as they said, to live by faith and give themselves to the work. Deplorable shipwreck was the result in every instance. Some, when they began to look the stern realities of the path straight in the face, became so alarmed, that they actually lost their mental balance, lost their reason for a time; some lost their peace; and some went right back into the world again. In short, it is our deep and thorough conviction, after forty years' observation, that the cases are few and far between in which it is morally safe and good for one to abandon his bread-winning calling in order to preach the gospel. It must be so distinct and unquestionable to the man himself, that he has only to say, with Luther, at the Diet of Worms, "Here am; I can do no otherwise: God help me! Amen" Then he may be perfectly sure that God will sustain him in the work to which He has called him, and meet all his need, "according to his riches in glory by Christ Jesus." And as to men, and their thoughts respecting him and his course, he has simply to refer them to his Master. He is not responsible to them nor has he ever asked them for anything. If they were compelled to support him, reason would they might complain or raise questions; but, as they are not, they must just leave him, remembering that to his own Master he standeth or falleth. But when we look at the splendid passage just quoted from 1 Corinthians 9, we find that the blessed apostle, after having established, beyond all question, his right to be supported, relinquishes it completely. "Nevertheless, I have used none of these things." He worked with his hands; he wrought with labour and travail night and day, in order not to be chargeable or burdensome to any. These hands," he says, "have ministered to my necessities, and those that were with me." He coveted no man's silver, or gold, or apparel. He travelled, he preached, he visited from house to house, he was the laborious apostle, the earnest evangelist the diligent pastor, he had the care of all the churches. Was not he entitled to support? Assuredly he was. It ought to have been the joy of the church of God to minister to his every need. But he never enforced his claim; nay, he surrendered it. He supported himself and his companions by the labour of his hands; and all this as an example, as he says to the elders of Ephesus, "I have showed you all things how that so labouring ye ought to support the weak and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. Now, it is perfectly wonderful to think of this beloved and revered servant of Christ, with his extensive travels, from Jerusalem and round about to Illyricum, his gigantic labours as an evangelist, a pastor and a teacher, and yet finding time to support himself and others by the work of his hands. Truly he occupied high moral ground. His case is a standing testimony against hirelingism, in every shape and form. The infidel's sneering reference to well-paid ministers could have no application whatever to him. He certainly did not preach for hire. And yet he thankfully received help from those who knew how to give it. Again and again, beloved assembly at Philippi ministered to the necessities of their revered and beloved father in Christ. How well for them that they did so! It will never be forgotten. Millions have read the sweet record of their devotedness, and been refreshed by the odour of their sacrifice; it is recorded in heaven where nothing of the kind is ever forgotten, yea, it is engraved on the very tablets of the heart of Christ. Hear how the blessed apostle pours out his grateful heart to his much loved children "I rejoice in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. Not that I speak in respect of want;" - blessed, self-denying servant - "for I have learned in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound; everywhere, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. Notwithstanding, ye have well done that ye did communicate with my affliction Now ye know Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Not because I desire a gift, but I desire fruit that may abound to your account. But I have all and abound; I am full, having received from Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God. But my God shall supply all your need, according to his riches in glory by Christ Jesus." (Phil. 4: 10-19.) What a rare privilege to be allowed to comfort the heart of such an honoured servant of Christ, at the close of his career, and in the solitude of his prison at Rome! How seasonable, how right, how lovely was their ministry! What joy to receive the apostle's acknowledgments! And then how precious the assurance that their service had gone up, as an odour of sweet smell, to the very throne and heart of God! Who would not rather be a Philippian ministering to the apostle's need, than a Corinthian calling his ministry in question, or a Galatian breaking his heart? How vast the difference! The apostle could not take anything from the assembly at Corinth. Their state did not admit of it. Individuals in that assembly did minister to him, and their service is recorded on the page of inspiration, remembered above, and it will be abundantly rewarded in the kingdom by-and-by. "I am glad of the coming of Stephanus and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such." (1 Cor. 16: 17, 18.) Thus, then, from all that has passed before us, we learn, most distinctly, that both under the law and under the gospel, it is according to the revealed will, and according to the heart of God that those who are really called of Him to the work, and who devote themselves, earnestly, diligently and faithfully to it, should have the hearty sympathy and practical help of His people. All who love Christ will count it their deepest joy to minister to Him in the persons of His servants. When He Himself was here upon earth, He graciously accepted help from the hands of those who loved Him, and had reaped the fruit His most precious ministry - "certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their substance." (Luke 8: 2, 3.) Happy, highly privileged women! What joy be allowed to minister to the Lord of glory, in the days of His human need and humiliation! There stand their honoured names, on the divine page written down by God the Holy Ghost, to be read by untold millions, to be borne along the stream of time right onward into eternity. How well it was for those women that they did not waste their substance in self-indulgence, or hoard it up to be rust on their souls, or a positive curse, as money must ever be if not used for God! But, on the other hand, we learn the urgent need on the part of all who take the place of workers, whether in or out of the assembly, of keeping themselves perfectly free from all human influence, all looking to men, in any shape or form. They must have to do with God in the secret of their own souls, or they will, assuredly, break down, sooner or later. They must look to Him alone for the supply of their need. If the church neglect them, the church will be the serious loser here and hereafter. If they can support themselves by the labour of their hands, without curtailing their direct service to Christ, so much the better; it is unquestionably the more excellent way. We are as persuaded of this as of the truth of any proposition that could be submitted to us. There is nothing more spiritually and morally noble than a truly gifted servant of Christ supporting himself and his family, by the sweat of his brow or the sweat of his brain, and, at the same time, giving himself diligently to the Lord's work, whether as an evangelist, a pastor or a teacher. The moral antipodes of this is presented to our view in the person of a man who, without gift, or grace, or spiritual life, enters what is called the ministry, as a mere profession or means of living. The position of such a man is morally dangerous and miserable in extreme. We shall not dwell upon it, inasmuch as it does not come within the range of the subject which been engaging our attention, and we are only too thankful to leave it, and proceed with our chapter. "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination unto Lord; and because of these abominations the Lord thy God doth drive them out from before thee. Thou shalt be perfect with the Lord thy God. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners; but as for thee, the Lord thy God hath not suffered thee so to do." (Vers. 9-14.) Now, it may be that, on reading the foregoing quotation, the reader feels disposed to ask what possible application it can have to professing Christians? We ask, in reply, Are there any Christians who are in the habit of going to the performances of wizards, magicians and necromancers? Are there any who take part in table- turning, spirit-rapping, mesmerism, or clairvoyance?* If so, the passage which we have just quoted very pointedly and solemnly, upon all such. We most surely believe that all these things which we have named are of the devil. This may sound harsh and severe; but we cannot help that. We are thoroughly persuaded that when people lend themselves to the awful business of bringing up, in any way, the spirits of the departed, they are simply putting themselves into the hands of the devil to be deceived and deluded by his lies. What, we may ask, do those who hold in their hands a perfect revelation from God, want of table-turning and spirit-rapping? Surely nothing And, if not content with that precious word, they turn to the spirits of departed friends or others, what can they expect but that God will judicially give them over to be blinded and deceived by wicked spirits who come up and personate the departed, and tell all manner lies? \ We cannot attempt go fully into this subject here. We have no time, for anything of the sort. We merely fell it to be our solemn duty to warn the reader about having anything whatever to do with consulting departed spirits. We believe it to be most dangerous work. We do not enter upon the question as to whether souls can come back to this world; no doubt, God could permit them to come if He saw fit; but this we leave. The great point for us to keep ever before our hearts is the perfect sufficiency of divine revelation, what do we want of departed spirits? The rich man imagined that if Lazarus were to go back to earth and speak to his five brethren, it would have a great effect. "I pray thee therefore, father, that thou wouldest send him to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment. 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 16: 27-31.) Here we have a thorough settlement of this question. If people will not hear the word of God, if they will not believe its clear and solemn statements as to themselves, their present condition, their future destiny, neither will they be persuaded though a thousand departed souls were to come back and tell them what they saw, and heard, and felt in heaven above or in hell beneath; it would produce no saving or permanent effect upon them. It might cause great excitement, great sensation, furnish great material for talk, and fill the newspapers far and wide; but there it would end. People would go on all the same, with their traffic and gain, their folly and vanity, their pleasure-hunting and self-indulgence. "If they hear not Moses and the prophets," - and we may add, Christ and His holy apostles - "neither will they be persuaded, though one rose from the dead. The heart that will not bow to scripture will be not convinced by anything; and as to the true believer, he has in scripture all he can possibly want, and therefore he has no need to have recourse to table-turning, spirit-rapping or magic. "And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter; should not a people seek unto their God for the living to the dead? To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." (Isaiah 8: 19, 20.) Here is the divine resource of the Lord's people, at all times and in all places; and to this it is that Moses refers the congregation in the splendid paragraph which closes our chapter. He shows them, very distinctly, that they had no need to apply to familiar spirits, enchanters, wizards, or witches, which all were an abomination to the Lord. The Lord thy God," he says, " will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me unto him ye shall hearken; according to all that desiredst of the Lord thy God in Horeb, in day of the assembly, saying, Let me not hear the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall to pass, that whosoever will not hearken unto words which he shall speak in my name, I will require it of him. But the prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him." (Vers. 15-22.) We can be at no loss to know who this Prophet is, namely, our adorable Lord and Saviour Jesus Christ. In the third chapter of Acts, Peter so applies the words of Moses. "He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people." (Vers. 20-23.) How precious the privilege of hearing the voice of such a Prophet! It is the voice of God speaking through the lips of the Man Christ Jesus - speaking, not in thunder, not with flaming fire, nor the lightning's flash, but in that still small voice of love and mercy which falls in soothing power, on the broken heart and contrite spirit, which distills like the gentle dew of heaven upon the thirsty ground. This voice we have in the holy scriptures, that precious revelation which comes so constantly and so powerfully before us, in our studies on this blessed book of Deuteronomy. We must never forget this. The voice of scripture is the voice of Christ, and the voice of Christ is the voice of God. We want no more. If any one presumes to come with a fresh revelation, with some new truth not contained in the divine Volume, we must judge him and his communication by the standard of scripture and reject them utterly. "Thou shalt not be afraid of him" False prophets come with great pretensions, high-sounding words and sanctimonious bearing. Moreover they seek to surround themselves with a sort of dignity, weight and impressiveness which are apt to impose on the ignorant. But they cannot stand the searching power of the word of God. Some simple clause of holy scripture will strip them of all their imposing surroundings, and cut up by the roots their wonderful revelations. Those who know the voice of the true Prophet will not listen to any other; those who have heard the voice of the good Shepherd will not listen to the voice of a stranger. Reader, see that you listen only to the voice of Jesus. Deuteronomy 19 "When the Lord thy God hath cut off the nations, whose land the Lord thy God giveth thee, and thou succeedest them, and dwellest in their cities, and in their houses; thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it. Thou shalt prepare thee a way, and divide the coasts of thy land, which the Lord thy God giveth thee to inherit, into three parts, that every slayer may flee thither." (Vers. 1-3.) What a very striking combination of "goodness and severity" we observe in these few lines! We have the "cutting off" of the nations of Canaan, because of their consummated wickedness which had become positively unbearable. And, on the other hand, we have a most touching display of divine goodness in the provision made for the poor manslayer, in the day of his deep distress, when flying for his life, from the avenger of blood. The government and the goodness of God are, we need hardly say, both divinely perfect. There are cases in which goodness would be nothing but a toleration of sheer wickedness and open rebellion which is utterly impossible under the government of God. If men imagine that, because God is good, they may go on and sin with a high hand, they will, sooner or later, find out their woeful mistake. "Behold," says the inspired apostle, "the goodness and severity of God!"* God will, most assuredly, cut off evil doers who despise His goodness and long-suffering mercy. He is slow to anger, blessed be His Holy Name! and of great kindness. For hundreds of years He bore with the seven nations; of Canaan, until their wickedness rose up to the very heavens, and the land' itself could bear them no longer. He bore with the enormous wickedness of the guilty cities of the plain; and if He had found even ten righteous people in Sodom, He would have spared it for their sakes. But the day of terrible vengeance came, and they were "cut off" \ And so will it be, ere long, with guilty Christendom. "Thou also shalt be cut off." The reckoning time will come, and oh! what a reckoning time it will be! The heart trembles at the thought of it, while the eye scans and the pen traces the soul subduing words. But mark how divine "goodness" shines out in the opening lines of our chapter. See the gracious painstaking of our God to make the city of refuge as available as possible for the slayer. The three cities were to be "in the midst of thy land" It would not do to have them in remote corners, or in places difficult of access. And not only so, but "thou shalt prepare thee a way." And again, "thou shalt divide the coasts of thy land.... into three parts." Everything was to be done to facilitate the slayer's escape. The gracious Lord thought of the feelings of the distressed one "flying for refuge to lay hold on the hope set before him." The city of refuge was to be "brought near, just as "the righteousness of God" is brought near to the poor broken-hearted helpless sinner - so near, that it is "to him that worketh not, but believeth on him that justifieth the ungodly." There is peculiar sweetness in the expression, "Thou shalt prepare thee a way". How like our own ever gracious God - "The God and Father of our Lord Jesus Christ! " And yet it was the same God that cut off the nations of Canaan in righteous judgement, who thus made such gracious provision for the manslayer "Behold, the goodness and severity of God." "And this is the case of the slayer which shall flee thither, that he may live, whoso killeth his neighbour ignorantly, whom he hated not in time past; as when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbour, that he die; he shall flee unto one of those cities and live; lest the avenger of the blood pursue the slayer, while his heart is hot, and overtake him, because the way is long" - most touching.. and exquisite grace! - "and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past. Wherefore I command thee, saying, Thou shalt separate three cities for thee." (Vers. 4-7.) Here we have a most minute description of the man for whom the City of refuge was provided. If he did not answer to this, the city was not for him; but if he did, he might feel the most perfect assurance that a gracious God had thought of him, and found a refuge for him where he might be as safe as the hand of God could make him. Once the slayer found himself within the precincts of the city of refuge, he might breathe freely, and enjoy calm and sweet repose. No avenging sword could reach him there, not a hair of his head could be touched there. He was safe; yes, perfectly safe; and not only perfectly safe, but perfectly certain. He was not hoping to be saved, he was sure of it. He was in the city, and that was enough. Before he got in, he might have many a struggle deep down in his poor terrified heart, many doubts and fears and painful exercises. He was flying for his life, and this was a serious and an all-absorbing matter for him - a matter that would make all beside seem light and trifling. We could not imagine the flying slayer stopping to gather flowers by the roadside. Flowers, he would say, "What have I to do with flowers just now? My life is at stake. I am flying for my life. What if the avenger should come and find me gathering flowers? No, the city is my one grand all-engrossing object; nothing else has the smallest interest or charm for me. I want to be saved; that is my exclusive business now. But the moment he found himself within the gates, he was safe, and he knew it. How did know it? By his feelings? By his evidences? By experiences? Nay; but simply by the word of God. No doubt, he had the feeling, the evidence and the experience, and most precious they would be to him after his tremendous struggle and conflict to get in. But these things were, by no means, the ground of his certainty or the basis of his peace. He knew he was safe because God told him so. The grace of God had made him safe, and the word of God made him sure. We cannot conceive a manslayer, within the walls of the city of refuge, expressing himself as many of the Lord's dear people do, in reference to the question of safety and certainty. He would not deem it presumption to be sure he was safe. If any one had asked him, "Are you sure you are safe?" "Sure!" he would say, "How can I be otherwise than sure? Was I not a slayer? Have I not fled to this city of refuge? Has not Jehovah, our covenant God, pledged His word for it? Has not said that, 'fleeing thither he may live'? Yes, thank God, I am perfectly sure. I had a terrible run for it - a fearful struggle. At times, I felt as if the avenger had me in his dreaded grasp. I gave myself up for lost; but then, God, in infinite mercy, made the way so plain, and made the city so easy of access to me, that, spite of all doubts and fears, here I am, safe and certain. The struggle is all over, the conflict past and gone. I can breathe freely now, and walk up and down in the perfect security of this blessed place, praising our gracious covenant God, for His great goodness in having provided such a sweet retreat for a poor slayer like me." Can the reader speak thus as to his safety Christ? Is he saved, and does he know it? If not, may the Spirit of God apply to his heart the simple illustration of the manslayer within the walls of the city of refuge! May he know that "strong consolation" which is the sure, because divinely appointed portion of all those who have "fled for refuge to lay hold on the hope see before them." (Heb. 6: 18.) We must now proceed with our chapter; and, in so doing, we shall find that there was more to be thought of in the cities of refuge than the question of the slayer's safety. That was provided for perfectly, as we have seen; but the glory of God, the purity of His land, and the integrity of His government had to be duly maintained. If these things were touched, there could be no safety for any one. This great principle shines on every page of the history of God's ways with man. Man's true blessing and God's glory are indissolubly bound together, and both the one and the other rest on the same imperishable foundation, namely, Christ and His precious work. "And if the Lord thy God enlarge thy coast, as he hath sworn unto thy fathers, and give thee all the land which he promised to give unto thy fathers; if thou shalt keep all these commandments to do them, which I command thee this day, to love the Lord thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three; that innocent blood be not shed in thy land, which the Lord thy God giveth thee for an inheritance, and so blood be upon thee. But if any man hate his neighbour, and lie in wait for him, and rise up against him, and smite him mortally that he die, and fleeth into one of these cities; then the elders of his city shall send and fetch him thence, and deliver him into the hand of the avenger of blood, that he may die. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel, that it may go well with thee." (Vers. 8-13.) Thus, whether it was grace for the slayer, or judgement for the murderer, the glory of God, and the claims of His government had to be duly maintained. The unwitting manslayer was met by the provision of mercy; the guilty murderer fell beneath the stern sentence of inflexible justice. We must never forget the solemn reality of divine government. It meets us everywhere; and if it were more fully recognised, it would effectually deliver us from one-sided views of the divine character. Take such words as these, "Thine eye shall not pity him." Who uttered them? Jehovah. Who penned them? God the Holy Ghost. What do they mean? Solemn judgement upon wickedness. Let men beware how they trifle with these weighty matters. Let the Lord's people beware how they give place to foolish reasonings in reference to things wholly beyond their range. Let them remember that a false sentimentality may constantly be found in league with an audacious infidelity in calling in question the solemn enactments of divine government. This is a very serious consideration. Evil doers must look out for the sure judgement of a sin-hating God, If a wilful murderer presumed to avail himself of God's provision for the ignorant manslayer, the hand of justice laid hold of him and put him to death, without mercy. Such was the government of God in Israel Of old; and such will it be in a day that is rapidly approaching. Just now, God is dealing in long-suffering mercy with the world; this is the day of salvation, the acceptable time. The day of vengeance is at hand. Oh! that man, instead of reasoning about the justice of God's dealings with evil doers, would flee for refuge to that precious Saviour who died on the cross to save us from the flames of an everlasting hell!* \ Before quoting for the reader the closing paragraph Of our chapter, we would just call his attention to Verse 14, in which we have a very beautiful proof of God's tender care for His people, and His most gracious interest in everything which, directly or indirectly concerned them. "Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance, which thou shalt inherit in the land that the Lord thy God giveth thee to possess it." This passage, taken in its plain import and primary application is full of sweetness, as presenting the loving heart of our God, and showing us how marvellously He entered into all the circumstances of His beloved people. The landmarks were not to be meddled with. Each one's portion was to be left intact according to the boundary lines set up by those of old time. Jehovah had given the land to Israel; and, not only so, but He had assigned to each tribe and to each family their proper portion, marked off With perfect precision, and indicated by landmarks so plain that there could be no confusion, no clashing of interests, no interference one with another, no ground for lawsuit or controversy about property. There stood the ancient landmarks marking off each one's portion in such a manner as to remove all possible ground of dispute. Each one held as a tenant under the God of Israel, who knew all about his little holding, as we say; and every tenant had the comfort of knowing that the eye of the gracious and Almighty Landlord was upon his bit of land, and His hand over it to protect it from every intruder. Thus he could abide in peace under his vine and under his fig-tree, enjoying the portion assigned by the God of Abraham, Isaac and Jacob. Thus much as to the obvious sense of this beautiful clause of our chapter. But surely it has a deep spiritual meaning also. Are there not spiritual landmarks for the church of God, and for each individual member thereof, marking off, with divine accuracy, the boundaries of our heavenly inheritance - those landmarks which they of old time, even the apostles of our Lord and Saviour Jesus have set up? Assuredly there are, and God has His eye upon them, and He will not permit them to removed with impunity. Woe be to the man that attempts to touch them; he will have to give account to God for so doing. It is a serious thing for any one to interfere, in any way, with the place, portion, and prospect of the church of God; and it is to be feared that many are doing it without being aware of it. We do not attempt to go into the question of what these landmarks are; we have sought to do this in our first volume of "Notes on Deuteronomy," as well as in the other four volumes of the series; but we feel it to be our duty to warn, in the most solemn manner, all whom it may concern, against doing that which, in the church of God, answers to the removal of the landmarks in Israel. If any one had come forward in the ]and of Israel to suggest some new arrangement in the inheritance of the tribes, to adjust the property of each upon some new principle, to set up some new boundary lines, what would have been the reply of the faithful Israelite? A very simple one, we may be sure. He would have replied in the language of Deuteronomy 19: 14. He would have said "We want no novelties here; we are perfectly content with those sacred and time-honoured landmarks which they of old time have set in our inheritance. We are determined, by the grace of God, to keep to them, and to resist, with firm purpose, any modern innovation." Such, we believe, would have been the prompt reply of every true member of the congregation of Israel; and surely the Christian ought not to be less prompt or less decided in his answer to all those who, under the plea of progress and development, remove the landmarks of the church of God, and instead of the precious teaching of Christ and His apostles, offer us the so-called light of science, and the resources of philosophy. Thank God, we want them not. We have Christ and His word; what can be added to these? What do we want of human progress or development, when we have "that which was from the beginning"? What can science or philosophy do for those who possess "all truth"? No doubt, we want, yea, long to make progress in the knowledge of Christ; long for a fuller, clearer development of the life of Christ in our daily history; but science and philosophy cannot help us in these; nay, they could only prove a most serious hindrance. Christian reader, let us seek to keep close to Christ, close to His word. This is our only security, in this dark and evil day. Apart from Him, we are nothing, have nothing, can do nothing. In Him we have all He is the portion of our cup and the lot of our inheritance. May we know what it is not only to be safe in Him, but separated to Him, and satisfied with Him, till that bright day when we shall see Him as He is, and be like Him and with Him for ever. We shall now do little more than quote the remaining verses of our chapter. They need no exposition. They set forth wholesome truth to which professing Christians, with all their light and knowledge, may well give attention. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at mouth of three witnesses, shall the matter be established." (Ver. 15.) This subject has already come before us. It cannot be too strongly insisted upon. We may judge of its importance from the fact that, not only does Moses, again and again, press it upon Israel's attention, but our Lord Jesus Christ Himself, and the Holy Ghost in the apostle Paul, in two of his epistles, insists upon the principle of "two or three witnesses," in every case. One witness, be he ever so trustworthy, is not sufficient to decide a case. If this plain fact were more carefully weighed and duly attended to, it would put an end to a vast amount of strife and contention. We in our fancied wisdom, might imagine that one thoroughly reliable witness ought to be sufficient to settle any question. Let us remember that God is wiser than we are, and that it is ever our truest wisdom as well as our greatest moral security to hold fast by His unerring word. "If a false witness rise up against any man, to testify against him that which is wrong; then both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges which shall be in those days; and the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and have testified falsely against his brother; then shall ye do unto him as he had thought to have done unto his brother: so shalt thou put the evil away from among you. And those which remain shall hear and fear, and shall henceforth commit no more any such evil among you. And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." (Vers. 16-21.) We may here see how God hates false witness; and further, we have to bear in mind that, though we are not under law but under grace, false witness is not less hateful to God; and surely the more fully we enter into the grace in which we stand, the more intensely we shall abhor false witness, slander, and evil speaking, in every shape and form. The good Lord preserve us from all such! Deuteronomy 20 "When thou goest out to battle against thine enemies, and seest horses and chariots, and a people more than thou, be not afraid of them for the Lord thy God is with thee, which brought thee up out of the land of Egypt. And it shall be when ye are come nigh unto the battle that priest shall approach, and speak unto the people, and shall say, unto them, Hear, O Israel; ye approach this day unto battle against your enemies let not your hearts faint; fear not, and do not tremble, neither be ye terrified because of them for the Lord your God is he that goeth with you to fight for you against your enemies, to save you (Vers. 1-4.) How wonderful to think of the Lord as a Man of war! Think of His fighting against people! Some find it very hard to take in the idea - to understand how a benevolent Being could act in such a character. But the difficulty arises mainly from not distinguishing between the different dispensations. It was just as consistent with the character of the God of Abraham, Isaac and Jacob to fight against His enemies, as it is with the character of the God and Father of our Lord Jesus Christ to forgive them. And inasmuch as it is the revealed character of God that furnishes the model on which His people are to be found - the standard by which they are to act, it was quite as consistent for Israel to cut their enemies in pieces, as it is for us to love them, pray for them, and do them good. If this very simple Principle were borne in mind, it would remove a quantity of misunderstanding, and save a vast amount of unintelligent discussion. No doubt it is thoroughly wrong for the church of God to go to war. No one can read the New Testament, with a mind free from bias, and not see this. We are positively commanded to love our enemies, to do good to them that hate us, and to pray for them that despitefully use us. "Put up again thy sword into his place; for all they that take the sword, shall perish with the sword." And again, in another gospel, "Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?" Again, our Lord says to Pilate, "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight" - it would be perfectly consistent them so to do. ···· "But now is my kingdom not from hence" - and therefore it would be wholly out of character utterly inconsistent, thoroughly wrong for them to fight. Ah this is so plain that we need only say, "How readest thou?" Our blessed Lord did not fight; He meekly and patiently submitted to all manner of abuse and ill-treatment, and in so doing He left us an example that we should follow His steps. If we only honestly ask ourselves the question, "What would Jesus do?" it would close all discussion on this point as well as on a thousand other points besides. There is really no use in reasoning, no need of it. If the words and ways of our blessed Lord, and the distinct teaching of His Spirit, by His holy apostles, be not sufficient for our guidance, all discussion is utterly vain. And, if we be asked, What does the Holy Ghost teach on this great practical point? Hear His precious clear and pointed words. "Dearly beloved, avenge not yourselves; but rather give place unto wrath; for it is written, Vengeance is mine; I will repay saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good" (Rom. 12.) These are the lovely ethics of the church of God: the principles of that heavenly kingdom to which all true Christians belong. Would they have suited Israel of old? Certainly not. Only conceive Joshua. acting toward the Canaanites on the principles of Romans 12! It would have been as flagrant an inconsistency as for us to act on the principle of Deuteronomy 20. How is this? Simply because, in Joshua's day, God was executing judgement in righteousness; whereas, now, He is dealing in unqualified grace. This makes all the difference. The principle of divine action is the grand moral regulator for God's people in all ages. If this be seen, all difficulty is removed, all discussion definitively closed. But then if any feel disposed to ask, "What about the world? How could it get on upon the principle of grace? Could it act on the doctrine of Romans 12: 20?" Not for a moment. The idea is simply absurd. To attempt to amalgamate the principles of grace with the law of nations, or to infuse the spirit of the New Testament into the framework of political economy would instantly plunge civilized society into hopeless confusion. And here is just where many most excellent and well-meaning people are astray. They want to press the nations of the world into the adoption of a principle which would be destructive of their national existence. The time is not come yet for nations to beat their swords into ploughshares and their spears into pruning hooks, and learn war no more. That blessed time will come, thank God, when this groaning earth shall be filled with the knowledge of the Lord as the waters cover the sea. But to seek to get nations, now to act upon peace principles is simply to ask them to cease to be; in a word, it is thoroughly hopeless, unintelligent labour. It cannot be. We are not called upon to regulate the world, but to pass through it, as pilgrims and strangers. Jesus did not come to set the world right. He came to seek and to save that which was lost; and as to the world, He testified of it that its deeds were evil. He will, ere long come to set things right. He will take to Himself His great power and reign. The kingdoms of this world shall, most assuredly, become the kingdoms of our Lord and of His Christ. He will gather out of His kingdom all things that offend, and them that do iniquity. All this is most blessedly true: but we must wait His time. It can be of no possible use for us, by our ignorant efforts, to seek to bring about a condition of things which all scripture goes to prove can only be introduced by the personal presence and rule of our beloved and adorable Lord and Saviour Jesus Christ. But we must proceed with our chapter. Israel were called to fight the Lord's battles. The moment they put their foot upon the land of it was war to the knife with the doomed inhabitants. "Of the cities of these people which the Lord God doth give thee for an inheritance, thou save alive nothing that breatheth." This was distinct and emphatic. The seed of Abraham were not only to possess the land of Canaan, but they were to be God's instruments in executing His just judgement upon the guilty inhabitants, whose sins had risen up to heaven, and become absolutely intolerable. Does any one feel called upon to apologise for the divine actings towards the seven nations of Canaan. If so, let him be well assured of this that his labour is perfectly gratuitous, entirely uncalled for. What folly for any poor worm of the earth to think of entering upon such work! And what folly, too for any one to require an apology or an explanation. It was a high honour put upon Israel to exterminate those guilty nations - an honour of which they proved themselves utterly unworthy, inasmuch as they failed to do as they were commanded. They left alive many of those who ought to have been utterly destroyed; they spared them to be the wretched instruments of their own ultimate ruin, by leading them into the self-same sins which had so loudly called for divine judgement. But let us look, for a moment, at the qualifications which were necessary for those who would fight the Lord's battles. We shall find the opening paragraph of our chapter full of most precious instruction for ourselves in the spiritual warfare which we are called to wage. The reader will observe that the people, on approaching to the battle, were to be addressed, first, by the priest, and secondly, by the officers. This order is very beautiful. The priest came forward to unfold to the people their high privileges; the officers came to remind them of their holy responsibilities. Such is the divine order here. Privilege comes first, and then responsibility. "The priest shall approach, and speak unto the people, and shall say unto them, Hear O Israel; ye approach this day unto battle against your enemies; let not your hearts faint, fear not and do not tremble, neither be ye terrified because of them; for the Lord your God is he that goeth with you, to fight for you against your enemies, to save you". What blessed words are these! How full of comfort and encouragement! How eminently calculated to banish all fear and depression, and to infuse courage and confidence into the most sinking fainting heart! The priest was the very expression of the grace of God; his ministry a stream of most precious consolation flowing from the loving heart of the God of Israel to each individual warrior. His loving words were designed and fitted to gird up the loins of the mind, and nerve the feeblest arm for fight. He assures them of the divine presence with them. There is no question, no condition, no "if," no "but." It is an unqualified statement. Jehovah Elohim was with them. This surely was enough. It mattered not, in the smallest degree how many, how powerful, or how formidable were their enemies; they would all prove to be as chaff before the whirlwind, in the presence of the Lord of hosts, the God of the armies of Israel. But then the officer had to be heard as well as the priest. "And the officers shall speak unto the people; saying, What man is there that hath built a new house, and hath not dedicated it let him go return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that hath betrothed a wife, hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. And the officers shall speak further unto the people, and they shall say, What man is there that In fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart. And it shall be that when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people." (vers. 5-9.) Thus we learn that there were two things absolutely essential to all who would fight the Lord's battles, namely, a heart thoroughly disentangled from the things of nature and of earth; and a bold unclouded confidence in God. "No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier." There is a very material difference between being engaged in the affairs of this life, and being entangled by them. A man might have had a house, a vineyard, and a wife, and yet have been fit for the battle. These things were not, in themselves, a hindrance; but it was having them under such conditions as rendered them an entanglement that unfitted a man for the conflict. It is well to bear this in mind. We, as Christians, are called to carry on a constant spiritual warfare. We have to fight for every inch of heavenly ground. What the Canaanites were to Israel, the wicked spirits in the heavenlies are to us. We are not called to fight for eternal life; we have gotten that as God's free gift, before we begin. We are not called to fight for salvation; we are saved before we enter upon the conflict. It is most needful to know what it is that we have to fight for, and whom we are to fight with. The object for which we fight is make good, maintain, and carry out, practically, our heavenly position and character, in the midst of scenes and circumstances of ordinary human life, from day to day. And then as to our spiritual foes they are wicked spirits who, during this present time, are permitted to occupy the heavenlies. "We wrestle not against flesh and blood" - as Israel had to do in Canaan - "but against principalities, against powers, against the world-rulers [kosmokratoras] of this darkness, against wicked spirits in the heavenlies." Now, the question is, what do we want in carrying on such a conflict as this? Must we abandon our lawful earthly callings? Must we detach ourselves from those relationships founded on nature and sanctioned of God? Is it needful to become an ascetic, a mystic or a monk, in order to carry on the spiritual warfare to which We are called? By no means; indeed for a Christian to do any one of these things would, in itself, be a proof that he had completely mistaken his calling, or that he had, at the very outset, fallen in the battle. We are imperatively called upon to work with our hands the thing is good, that we may have to give to him that needeth. And not only so, but we have the ample guidance, in the pages of the New Testament as to how we are to carry ourselves in the varied natural relationships which God Himself has established, and to which He has affixed the seal of His approval. Hence it is perfectly plain that earthly callings and natural relationships are, in themselves no hindrance to our waging a successful spiritual warfare. What then is needed by the Christian warrior? A heart thoroughly disentangled from things earthly and natural; and an unclouded confidence in God. But how are these things to be maintained? Hear the divine reply. "Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day," - that is the whole time from the cross to the coming of Christ - and, having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness and your feet shod with the Preparation of the gospel of peace! above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." (Ephesians 6.) Reader, mark the qualification of a Christian warrior as here set forth: by the Holy Ghost. It is not the question of a house, a vineyard or a wife, but of having the inward man governed by "truth;" the outward conduct characterised by real practical "righteousness;" the moral habits and ways marked by the sweet "peace" of the gospel; the whole man covered by the impenetrable shield of "faith;" the seat of the understanding guarded by the full assurance of "salvation; and the heart continually sustained and strengthened by persevering prayer and supplication; and led forth in earnest intercession for all saints, and specially for the Lord's beloved workmen and their blessed work. This is the way in which the spiritual Israel of God are to be furnished for the warfare which they are called to wage with wicked spirits in the heavenlies. May the Lord, in His infinite goodness, make all these things very real in our souls' experience, and in our practical career, from day to day! The close of our chapter contains the principles which were to govern Israel in their warfare. They were most carefully to discriminate between the cities which were very far off from them, and those that pertained to the seven judged nations. To the former they were, in the first place, to make overtures of peace. With the latter, on the contrary, they were to make no terms whatever. "When thou comest nigh unto a city to fight against it, then proclaim peace unto it" - a marvellous method of fighting! - "And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it; and when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof" - as expressing the positive energy of evil - "with the edge of the sword. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof" - all that was capable of being turned to account, in the service of God, and of His people- thou shalt take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. Thus shalt thou do unto all the cities which are very far off from thee, which not of the cities of these nations." Indiscriminate slaughter and wholesale destruction formed no part of Israel's business. If any cities were disposed to accept the proffered terms of peace, they were to have the privilege of becoming tributaries to the people of God; and, in reference to those cities which would make no peace, all within their walls which could be made use of was to be reserved. There are things in nature and things of earth which are capable of being used for God, they are sanctified by the word of God and prayer. We are told to make to ourselves friends of the mammon of unrighteousness, that when we fail, they may receive us into everlasting habitations; which simply means that if this world's riches come into the Christian's hands, he should diligently and faithfully use them in the service of Christ; he should freely distribute them to the poor, and to all the Lord's needy workmen; in short, he should make them available, in every right and prudent way, for the furtherance of the lord's work in every department. In this way, the very riches which else might crumble into dust in their hands, or prove to be as rust on their souls, shall produce precious fruit that shall serve to minister an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ. Many seem to find considerable difficulty in Luke 16: 9; but its teaching is as clear and forcible as it is practically important. We find very similar instruction in 1 Timothy 6 "charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a Good foundation against the time to come, that they may lay hold on eternal life."* There is not a fraction which we spend, directly and simply, for Christ which will not be before us by and-by. The thought of this, though it should not, by any means, be a motive spring, may well encourage us to devote all we have, and all we are, to the service of our blessed Lord and Saviour, Jesus Christ. \ Such is the plain teaching of Luke 16 and 1 Timothy 6; let us see that we understand it. The expression, "That they may receive you into everlasting habitations" simply means that what is spent for Christ will be rewarded in the day that is coming. Even a cup of cold water given in His precious Name shall have its sure reward in His everlasting kingdom. Oh! to spend and be spent for Him! But we muse close this section by quoting the few last lines of our chapter, in which we have a very beautiful illustration of the way in which our God looks after the smallest matters, and His gracious care that nothing should be lost or injured. "When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them; for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege; only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued." (Vers. 19, 20.) "Let nothing be lost," is the Master's own word to us - a word which should ever he kept in remembrance. "Every creature of God is good, and nothing to be refused." We should carefully guard against all reckless waste of ought that can be made available for human use. Those who occupy the place of domestic servants should give their special attention to this matter. It is painful, at times, to witness the sinful waste of human food. Many a thing is flung out as offal which might supply a welcome meal for a needy family. If a Christian servant should read these lines, we would earnestly entreat him or her to weigh this subject in the divine presence, and never to practise or sanction the waste of the smallest atom that is capable of being turned to account for human use. We may depend upon it that to waste any creature of God is displeasing in His sight. Let us remember that His eye is upon us; and may it be our earnest desire to be agreeable to Him in all our ways. Deuteronomy 21 "If one be found slain in the land which the Lord thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him; then thy elders and thy judges" - the guardians of the claims of truth and righteousness - " shall come forth, and they shall measure unto the cities that are round about him that is slain; and it shall be, that the city which is next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, and which hath not drawn in the yoke; and the elders of that city shall bring down the heifer unto a rough valley which is neither eared nor sown and shall strike off the heifer's neck there in the valley. And the priests the sons of Levi - exponents of grace and mercy - "shall come near; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord, and by their word shall every controversy and every stroke be tried" - blessed, comforting fact! - "And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley; and they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel whom thou hast redeemed, and lay not innocent blood to thy people of Israel's charge. And the blood shall be forgiven them. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord." (Vers. 1-9.) A very interesting and suggestive passage of holy scripture now lies open before us, and claims our attention. A sin is committed, a man is found slain in the land; but no one knows ought about it, no one can tell whether it is murder or manslaughter, or who committed the deed. It lies entirely beyond the range of human knowledge. And yet, there it is, an undeniable fact. Sin has been committed, and it lies as a stain on the Lord's land, and man is wholly incompetent to deal with it. What then is to be done? The glory of God and the purity of His land must be maintained. He knows all about it, and He alone can deal with it; and truly His mode of dealing with it is full of most precious teaching. First of all, the elders and judges appear on the scene. The claims of truth and righteousness must be duly attended to; justice and judgement must be perfectly maintained. This is a great cardinal truth running all through the word of God. Sin must be judged, ere sins can be forgiven, or the sinner justified. Ere mercy's heavenly voice can be heard, justice must be perfectly satisfied, the throne of God vindicated, and His Name glorified. grace must reign through righteousness. Blessed be God that it is so! What a glorious truth for all who have taken their true place as sinners! God has been glorified as to the question of sin, and therefore He can, in perfect righteousness, pardon and justify the sinner. But we must confine ourselves simply to the interpretation of the passage before us; and, in so doing, we shall find in it a very wonderful onlook into Israel's future. True, the great foundation truth of atonement is presented; but it is with special reference to Israel. The death of Christ is here seen in its two grand aspects, namely, as the expression of Man's guilt, and the display of God's grace, the former we have in the man found slain in the field; the latter in the heifer slain in the rough valley. The elders and the judges find out the city nearest to the slain man; and nothing can avail for that city save the blood of a spotless victim - the blood of the One who was slain at the guilty city of Jerusalem. The reader will note, with much interest, that the moment the claims of justice were met by the death of the victim, a new element is introduced into the scene. "The priests the sons of Levi shall come near." This is grace acting on the blessed ground of righteousness. The priests are the channels of grace, as the judges are the guardians of righteousness. How perfect, how beautiful is scripture, in every page, every paragraph, every sentence! It was not until the blood was shed that the ministers of grace could present themselves. The heifer beheaded in the valley changed the aspect of things completely "The priests the sons of Levi shall come near; for them the Lord thy God hath chosen to minister unto him, and to bless in the name of the Lord; and by their word" - blessed fact for Israel! blessed fact for every true believer! - "shall every controversy and every stroke be tried." All is to be settled on the glorious and eternal principle of grace reigning through righteousness. Thus it is that God will deal with Israel by-and-by. We must not attempt to interfere with the primary application of all those striking institutions which come under our notice in this profound and marvellous book of Deuteronomy. No doubt, there are lessons for us - precious lessons; but we may rest perfectly assured that the true way in which to understand and appreciate those lessons is to see their true and proper bearing. For instance, how precious, how full of consolation, the fact that it is by the word of the minister of grace that every controversy and every stroke is to be tried, for repentant Israel by-and-by, and for every repentant soul now! Do we lose ought of the deep blessedness of this by seeing and owning the proper application of the scripture? Assuredly not; so far from this, the true secret of profiting by any special passage of the word of God is to understand its true scope and bearing. "And all the elders of that city that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley."* "I will wash my hands in innocency; and so will I compass thine altar." The true place to wash the hands is where the blood of atonement has for ever expiated our guilt. "And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. and the blood shall be forgiven them." \ "Father, forgive them, for they know not what they do." "Unto you, first, God having raised up his Son Jesus sent him to bless you, by turning away every one of you from his iniquities." Thus all Israel shall be saved and blessed by-and-by, according to the eternal counsels of God, and in pursuance of His promise and oath to Abraham, ratified and eternally established by the precious blood of Christ, to whom be all homage and praise, world without end! Verses 10-17 bear, in a very special way, upon Israel's relationship to Jehovah. We shall not dwell upon it here. The reader will find numerous references to this subject, throughout the pages of the prophets, in which the Holy Ghost makes the most touching appeals to the conscience of the nation - appeals grounded on the marvellous fact of the relationship into which He had brought them to Himself, but in which they had so signally and grievously failed. Israel has proved an unfaithful wife, and, in consequence thereof, has been set aside. But the time will come when this long rejected but never forgotten people shall not only be reinstated but brought into a condition of blessedness, privilege and glory beyond anything ever known in the past. This must never, for a moment, be lost sight of or interfered with. It runs like a brilliant golden line through the prophetic scriptures from Isaiah to Malachi; and the lovely theme is resumed and carried on in the New Testament. Take the following glowing passage, which is only one of a hundred. "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof Go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate; but thou shalt be called Hephzi-bah [My delight is in her], and thy land Beulah [married]; for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy Sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till He make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength" - let men beware how they meddle with this! - "Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured; but they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the court of my holiness.... Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord; and thou shalt be called, Sought out, A city not forsaken." (Isa. 62) To attempt to alienate this sublime and glorious passage from its proper object, and apply it to the Christian church, either on earth or in heaven, is to do positive violence to the word of God, and introduce a system of interpretation utterly destructive of the integrity of holy scripture. The passage which we have just transcribed with intense spiritual delight, applies only to the literal Zion, the: literal Jerusalem, the literal land of Israel. Let the reader see that he thoroughly seizes and faithfully holds fast this fact. As to the church, her position on earth is that of an espoused virgin, not of a married wife. Her marriage will take place in heaven. (Rev. 19: 7, 8) To apply to her such passages as the above is to falsify her position entirely, and deny the plainest statements of scripture as to her calling, her portion, and her hope, which are purely heavenly. Verses 18-21 of our chapter record the case of "a stubborn and rebellious son." Here again we have Israel viewed from another standpoint. It is the apostate generation for which there is no forgiveness. "If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them; then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; and they shall say unto the elders of his city, This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard. And all the men of his city shall stone him with stones, that he die; so shalt thou put evil away from among you; and all Israel shall hear and fear. The reader may, with much interest, contrast the solemn action of law and government, in the case of the rebellious son, with the lovely and familiar parable of the prodigal son, in Luke 15. Our space does not admit of our dwelling upon it here, much as we should delight to do so. It is marvellous to think that it is the same God who speaks and acts in Deuteronomy 21 and in Luke 15. But oh! how different the action! how different the style! Under the law, the father is called upon to lay hold of his son, and bring him forth to be stoned. Under grace, the father runs to meet the returning son; falls on his neck and kisses him; clothes him in the best robe, puts a ring on his hand, and shoes on his feet; has the fatted calf killed for him; seats him at the table with himself, and makes the house ring with the joy that fills his own heart at getting back the poor wandering spendthrift. Striking contrast! In Deuteronomy we see the hand of God, in righteous government, executing judgement upon the rebellious. In Luke 15 we see the heart of God pouring itself out, in soul-subduing tenderness, upon the poor repentant one, giving him the sweet assurance that it is His own deep joy to get back His lost one. The persistent rebel meets the stone of judgement; the returning penitent meets the kiss of love. But we must close this section by calling the reader's attention to the last verse of our chapter. It is referred to in a very remarkable way by the inspired apostle, in Galatians 3 "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree." This reference is full of interest and value, not only because it presents to us the precious grace of our Lord and Saviour Jesus Christ, in making Himself a curse for us, in order that the blessing of Abraham might come on us poor sinners of the Gentiles; but also because it furnishes a, very striking illustration of the way in which the Holy Spirit puts His seal upon the writings of Moses, in general, and upon Deuteronomy. in particular. All scripture hangs together so perfectly that if one part be touched you mar the integrity of the whole. The same Spirit breathes in the writings of Moses, in the pages of the prophets, in the four evangelists, in the Acts, in the apostolic epistles general and particular, and in that most profound and precious section which closes the divine Volume. We deem it our sacred duty (as it is, most assuredly, our high privilege) to press this weighty fact upon all with whom we come in contact; and we would, very earnestly, entreat the reader to give it his earnest attention, to hold it fast and bear a steady testimony to it, in this day of carnal laxity, cold indifference and positive hostility. Deuteronomy 22 - 25 The portion of our book on which we now enter, though not calling for elaborate exposition, yet teaches us two very important practical lessons In the first place, many of the institutions and ordinances here set forth prove and illustrate, in a most striking way, the terrible depravity of the human heart. They show us, with unmistakable distinctness, what man is capable of doing, if left to himself. We must ever remember, as we read some of the paragraphs of this section of Deuteronomy, that God the Holy Ghost has indicted them. We, in our fancied wisdom, may feel disposed to ask why such passages were ever penned? Can it be possible that they are actually inspired by the Holy Ghost? and of what possible value can they be to us? If they were written for our learning, then what are we to learn from them? Our reply to all these questions is, at once, simple and direct; and it is this, the very passages which we might least expect to and on the page of inspiration teach us, in their own peculiar way, the moral material of which we are made, and the moral depths into which we are capable of plunging. And is not this of great moment? Is it not well to have a faithful mirror held up before our eyes in which we may see every moral trait, feature and lineament perfectly reflected? Unquestionably. We hear a great deal about the dignity of human nature, and very many find it exceedingly hard to admit that they are really capable of committing some of the sins prohibited in the section before us, and in other portions of the divine Volume. But we may rest assured that when God commands us not to commit this or that particular sin, we are verily capable of committing it. This is beyond all question. Divine wisdom would never erect a dam if there was not a current to be resisted. There would be no necessity to tell an angel not to steal; but man has theft in his nature, and hence the command applies to him. And just so in reference to every other prohibited thing; the prohibition proves the tendency - proves it beyond all question. We must either admit this or imply the positive blasphemy that God has spoken in vain. But then it may be said; and is said by many, that while some very terrible samples of fallen humanity are capable of committing some of the abominable sins prohibited in scripture, yet all are not so. This is a most thorough mistake. Hear what the Holy Ghost says, in the seventeenth chapter of the prophet Jeremiah. "The heart is deceitful above all things, and desperately wicked." Whose heart is he speaking of? Is it the heart of some atrocious criminal, or of some untutored savage? Nay; it is the human heart, the heart of the writer and of the reader of these lines. Hear also what our Lord Jesus Christ says on this subject. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Out of what heart? Is it the heart of some hideously depraved and abominable wretch wholly unfit to appear in decent society? Nay; it is out of the human heart the heart of the writer and of the reader of these lines. Let us never forget this; it is a wholesome truth for every one of us. We all need to bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging; indeed, we may add - and we do it with deep thankfulness it is His own gracious hand that preserves us, each moment, from becoming a complete wreck, in every way, physically, mentally, morally, spiritually, and in our circumstances. May we keep this ever in the remembrance of the thoughts of our hearts, so that we may walk humbly and watchfully, and lean upon that arm which alone can sustain and preserve us! But, we have said, there is another valuable lesson furnished by this section of our book which now lies open before us. It teaches us, in a manner peculiar to itself, the marvellous way in which God provided for everything connected with His people. Nothing escaped His gracious notice; nothing was too trivial for His tender care. No mother could be more careful of the habits and manners of her little child, than the Almighty Creator and moral Governor of the universe was of the most minute details connected with the daily history of His people. By day and by night, waking and sleeping at home and abroad, He looked after them. Their clothing, their food, their manners and ways toward one another, how they were to build their houses, how they were to plough and sow their ground, how they were to carry themselves in the deepest privacy of their personal life - all was attended to and provided for in a manner that fills us with wonder, love and praise. We may here see, in a most striking way, that there is nothing too small for our God to take notice of when His people are concerned. He takes a loving, tender, fatherly interest in their most minute concerns. We are amazed to find the Most High God, the Creator of the ends of the earth, the Sustainer of the vast universe, condescending to legislate about the matter of a bird's nest; and yet why should we be amazed when we know that it is just the same to Him to provide for a sparrow as to feed a thousand millions of people daily? But there was one grand fact which was ever to be kept prominently before each member of the congregation of Israel, namely, the divine presence in their midst. This fact was to govern their most private habits, and give character to all their ways. "The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up, thine enemies before thee; therefore shall thy camp be holy; that he see no unclean thing in thee, and turn away from thee." (Deut. 23: 14.) What a precious privilege to have Jehovah walking in their midst! What a motive for purity of conduct, and refined delicacy in their persons and domestic habits! If He was in their midst to secure victory over their enemies, He was also there to demand holiness of life. They were never, for one moment, to forget the august Person who walked up and down in their midst. Would the thought of this be irksome to any? Only to such as did not love holiness, purity and moral order. Every true Israelite would delight in the thought of having One dwelling in their midst who could not endure ought that was unholy, unseemly or impure. The Christian reader will be at no loss to seize the moral force and application of this holy principle. It is our privilege to have God the Spirit dwelling in us, individually and collectively. Thus we read, in 1 Corinthians 6: 19, "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" This is individual. Each believer is a temple of the Holy Ghost, and this most glorious and precious truth is the ground of the exhortation given in Ephesians 4: 30, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." How very important to keep this ever in the remembrance of the thoughts of our hearts! What a mighty moral motive for the diligent cultivation of purity of heart, and holiness of life! When tempted to indulge in any wrong current of thought or feeling, any unworthy manner of speech, any unseemly line of conduct, what a powerful corrective would be found in the realisation of the blessed fact that the Holy Spirit dwells in our body as in His temple! If only we could keep this ever before us it would preserve us from many a wandering thought, many an unguarded and foolish utterance, many an unbecoming act. But, not only does the Holy Spirit dwell in each individual believer, He also dwells in the church collectively. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16.) It is upon this fact that the apostle grounds his exhortation in 1 Thess 5: 19 "Quench not the Spirit." How divinely perfect is scripture! How blessedly it hangs together! The Holy Ghost dwells in us individually; hence we are not to grieve Him. He dwells in the assembly, hence we are not to quench Him, but give Him His right place, and allow full scope for His blessed operations. May these great practical truths find a deep place in our hearts, and exerts more powerful influence over our ways both in private life and in the public assembly! We shall now proceed to quote a few passages from the section of our book which now lies open before us strikingly illustrative of the wisdom, goodness, tenderness, holiness and righteousness which marked all the dealings of God with His people of old. Take, for example, the very opening paragraph. "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them; thou shalt in any case bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found shalt thou do likewise; thou mayest not hide thyself. Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them; thou shalt surely help him to lift them up again" (Deut. 22: 1-4) Here the two lessons of which we have spoken are, very distinctly, presented. What a deeply humbling picture of the human heart have we in that one sentence, "Thou mayest not hide thyself!" We are capable of the base and detestable selfishness of hiding ourselves from our brother's claims upon our sympathy and succour - of shirking the holy duty of looking after his interests - of pretending not to see his real need of our aid. Such is man! Such is the writer! But oh! how blessedly the character of our God shines out in this passage! The brother's ox, or his sheep, or his ass was not - to use a modern phrase - to be thrust into pound, for trespass; it was to be brought home, cared for, and restored, safe and sound, to the owner without charge for damage. And so with the raiment. How lovely is all this! How it breathes upon us the very air of the divine presence, the fragrant atmosphere of divine goodness, tenderness and thoughtful love! What a high and holy privilege for any people to have their conduct governed and their character formed by such exquisite statutes and judgements! Again, take the following passage so beautifully illustrative of divine thoughtfulness: "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence." The Lord would have His people thoughtful and considerate of others; and hence, in building their houses, they were not merely to think of themselves, and their convenience, but also of others and their safety. Cannot Christians learn something from this? How prone we are to think only of ourselves, our own interests, our own comfort and convenience! How rarely it happens that, in the building or furnishing of our houses, we bestow a thought upon other people! We build and furnish for ourselves; alas! self is too much our object and motive spring in all our undertakings; nor can it be otherwise unless the heart be kept under the governing power of those motives and objects which belong to Christianity. We must live in the pure and heavenly atmosphere of the new creation, in order to get above and beyond the base selfishness which characterizes fallen humanity. Every unconverted man woman and child on the face of the earth is governed simply by self, in some shape or another. Self is the centre, the object, the motive-spring of every action. True, some are more amiable, more affectionate, more benevolent, more unselfish, more disinterested, more agreeable than others; but it is utterly impossible that "the natural man" can be governed by spiritual motives, or an earthly man be animated by heavenly objects. Alas! We have to confess, with shame and sorrow, that we who profess to be heavenly and spiritual are so prone to live for ourselves, to seek our own things, to maintain our own interests, to consult our own ease and convenience. We are all alive and on the alert when self, in any shape or form, is concerned. All this is most sad and deeply humbling. It really ought not to be, and it would not be if we were looking more simply and earnestly to Christ as our great Exemplar and model in all things. Earnest and constant occupation of heart with Christ is the true secret of all practical Christianity. It is not rules and regulations that will ever make us Christ-like in our spirit, manner and ways. We must drink into His spirit, walk in His footsteps, dwell more profoundly upon His moral glories, and then we shall, of blessed necessity, be conformed to His image. "We all with open face beholding as in a glass [or mirror katoptrizomenoi.] the glory, are changed into the same image, from glory to glory, even as by the, Spirit of the Lord." (2 Cor. 3.) We must now ask the reader to turn, for a moment, to the following very important practical instructions - full of suggestive power for all Christian workers "Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled." (Deut. 22: 9.) What a weighty principle is here! Do we really understand it? Do we see its true spiritual application? It is to be feared there is a terrible amount of "mingled seed" used in the so-called spiritual husbandry of the present day. How much of "philosophy and vain deceit.," how much of "science falsely so called," how much of "the rudiments of the world" do we find mixed up in the teaching and preaching throughout the length and breadth of the professing church! How little of the pure, unadulterated seed of the word of God, the "incorruptible seed" of the precious gospel of Christ, is scattered broadcast over the field of Christendom, in this our day! How few, comparatively, are content to confine themselves within the covers of the Bible for the material of their ministry! Those who are, by the grace of God faithful enough to do so, are looked upon as men of one idea, men of the old school, narrow and behind the times. Well, we can only say, with a full and glowing heart, God bless the men of one idea, men of the precious old school of apostolic preaching! Most heartily do we congratulate them on their blessed narrowness, and their being behind these dark and infidel times. We are fully aware of what we expose ourselves to in thus writing; but this does not move us. We are persuaded that every true servant of Christ must be a man of one idea, and that idea is Christ; he must belong to the very oldest school, the school of Christ; he must be as narrow as the truth of God; and he must, with stern decision, refuse to move one hair's breadth in the direction of this infidel age. We cannot shake off the conviction that the effort on the part of the preachers and teachers of Christendom to keep abreast of the literature of the day must, to a very large extent, account for the rapid advance of rationalism and infidelity. They have got away from the holy scriptures, and sought to adorn their ministry by the resources of philosophy, science and literature. They have catered more for the intellect than for the heart and conscience. The pure and precious doctrines of holy scripture, the sincere milk of the word, the gospel of the grace of God and of the glory of Christ, were found insufficient to attract and keep together large congregations. As Israel of old despised the manna, got tired of it, and pronounced it light food, so the professing church grew weary of the pure doctrines of that glorious Christianity unfolded in the pages of the New Testament, and sighed for something to gratify the intellect, and feed the imagination. The doctrines of the cross, in which the blessed apostle gloried, have lost their charm for the professing church, and any who would be faithful enough to adhere and confine themselves in their ministry to those doctrines might abandon all thought of popularity. But let all the true and faithful ministers of Christ, all true workers in His vineyard apply their hearts to the spiritual principle set forth in Deuteronomy 22: 9; let them, with unflinching decision, refuse to make use of "divers seeds" in their spiritual husbandry; let them confine themselves in their ministry to "the form of sound words," and ever seek "rightly to divide the word of truth," that so: they may not be ashamed of their work, but receive a full reward in that day when every man's work shall be tried of what sort it is. We may depend upon it, the word of God - the pure seed - is the only proper material for the spiritual workman to use. We do not despise learning; far from it, we consider it most valuable in its right place. The facts of science, too, and the resources of sound philosophy may all be turned to profitable account in unfolding and illustrating the truth of holy scripture. We find the blessed Master Himself and His inspired apostles making use of the facts of history and of nature in their public teaching; and who in his sober senses, would think of calling in question the value and importance of a competent knowledge of the original languages of Hebrew and Greek, in the private study and public exposition of the word of God? But admitting all this, as we most fully do, it leaves wholly untouched the great practical principle before us-a principle to which all the Lord's people and His servants are bound to adhere, namely, that the Holy Ghost is the only power, and holy scripture the only material for all true ministry in the gospel and the church of God. If this were more fully understood and faithfully acted upon, we should witness a very different condition of things throughout the length and breadth of the vineyard of Christ. Here, however, we must close this section. We have elsewhere sought to handle the subject of "The Unequal Yoke," and shall not therefore dwell upon it here.* The Israelite was not to plow with an ox and an ass together; neither was he to wear a, garment of divers sorts, as of woollen and linen. The spiritual application of both these things is as simple as it is important. The Christian is not to link himself with an unbeliever, for any object whatsoever, be it domestic, religious, philanthropic, or commercial, neither must he allow himself to be governed by mixed principles. His character must be formed and his conduct ruled by the pure and lofty principles of the word of God. Thus may it be with all who profess and call themselves Christians. \ Deuteronomy 22 - 25 The portion of our book on which we now enter, though not calling for elaborate exposition, yet teaches us two very important practical lessons In the first place, many of the institutions and ordinances here set forth prove and illustrate, in a most striking way, the terrible depravity of the human heart. They show us, with unmistakable distinctness, what man is capable of doing, if left to himself. We must ever remember, as we read some of the paragraphs of this section of Deuteronomy, that God the Holy Ghost has indicted them. We, in our fancied wisdom, may feel disposed to ask why such passages were ever penned? Can it be possible that they are actually inspired by the Holy Ghost? and of what possible value can they be to us? If they were written for our learning, then what are we to learn from them? Our reply to all these questions is, at once, simple and direct; and it is this, the very passages which we might least expect to and on the page of inspiration teach us, in their own peculiar way, the moral material of which we are made, and the moral depths into which we are capable of plunging. And is not this of great moment? Is it not well to have a faithful mirror held up before our eyes in which we may see every moral trait, feature and lineament perfectly reflected? Unquestionably. We hear a great deal about the dignity of human nature, and very many find it exceedingly hard to admit that they are really capable of committing some of the sins prohibited in the section before us, and in other portions of the divine Volume. But we may rest assured that when God commands us not to commit this or that particular sin, we are verily capable of committing it. This is beyond all question. Divine wisdom would never erect a dam if there was not a current to be resisted. There would be no necessity to tell an angel not to steal; but man has theft in his nature, and hence the command applies to him. And just so in reference to every other prohibited thing; the prohibition proves the tendency - proves it beyond all question. We must either admit this or imply the positive blasphemy that God has spoken in vain. But then it may be said; and is said by many, that while some very terrible samples of fallen humanity are capable of committing some of the abominable sins prohibited in scripture, yet all are not so. This is a most thorough mistake. Hear what the Holy Ghost says, in the seventeenth chapter of the prophet Jeremiah. "The heart is deceitful above all things, and desperately wicked." Whose heart is he speaking of? Is it the heart of some atrocious criminal, or of some untutored savage? Nay; it is the human heart, the heart of the writer and of the reader of these lines. Hear also what our Lord Jesus Christ says on this subject. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Out of what heart? Is it the heart of some hideously depraved and abominable wretch wholly unfit to appear in decent society? Nay; it is out of the human heart the heart of the writer and of the reader of these lines. Let us never forget this; it is a wholesome truth for every one of us. We all need to bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging; indeed, we may add - and we do it with deep thankfulness it is His own gracious hand that preserves us, each moment, from becoming a complete wreck, in every way, physically, mentally, morally, spiritually, and in our circumstances. May we keep this ever in the remembrance of the thoughts of our hearts, so that we may walk humbly and watchfully, and lean upon that arm which alone can sustain and preserve us! But, we have said, there is another valuable lesson furnished by this section of our book which now lies open before us. It teaches us, in a manner peculiar to itself, the marvellous way in which God provided for everything connected with His people. Nothing escaped His gracious notice; nothing was too trivial for His tender care. No mother could be more careful of the habits and manners of her little child, than the Almighty Creator and moral Governor of the universe was of the most minute details connected with the daily history of His people. By day and by night, waking and sleeping at home and abroad, He looked after them. Their clothing, their food, their manners and ways toward one another, how they were to build their houses, how they were to plough and sow their ground, how they were to carry themselves in the deepest privacy of their personal life - all was attended to and provided for in a manner that fills us with wonder, love and praise. We may here see, in a most striking way, that there is nothing too small for our God to take notice of when His people are concerned. He takes a loving, tender, fatherly interest in their most minute concerns. We are amazed to find the Most High God, the Creator of the ends of the earth, the Sustainer of the vast universe, condescending to legislate about the matter of a bird's nest; and yet why should we be amazed when we know that it is just the same to Him to provide for a sparrow as to feed a thousand millions of people daily? But there was one grand fact which was ever to be kept prominently before each member of the congregation of Israel, namely, the divine presence in their midst. This fact was to govern their most private habits, and give character to all their ways. "The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up, thine enemies before thee; therefore shall thy camp be holy; that he see no unclean thing in thee, and turn away from thee." (Deut. 23: 14.) What a precious privilege to have Jehovah walking in their midst! What a motive for purity of conduct, and refined delicacy in their persons and domestic habits! If He was in their midst to secure victory over their enemies, He was also there to demand holiness of life. They were never, for one moment, to forget the august Person who walked up and down in their midst. Would the thought of this be irksome to any? Only to such as did not love holiness, purity and moral order. Every true Israelite would delight in the thought of having One dwelling in their midst who could not endure ought that was unholy, unseemly or impure. The Christian reader will be at no loss to seize the moral force and application of this holy principle. It is our privilege to have God the Spirit dwelling in us, individually and collectively. Thus we read, in 1 Corinthians 6: 19, "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" This is individual. Each believer is a temple of the Holy Ghost, and this most glorious and precious truth is the ground of the exhortation given in Ephesians 4: 30, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." How very important to keep this ever in the remembrance of the thoughts of our hearts! What a mighty moral motive for the diligent cultivation of purity of heart, and holiness of life! When tempted to indulge in any wrong current of thought or feeling, any unworthy manner of speech, any unseemly line of conduct, what a powerful corrective would be found in the realisation of the blessed fact that the Holy Spirit dwells in our body as in His temple! If only we could keep this ever before us it would preserve us from many a wandering thought, many an unguarded and foolish utterance, many an unbecoming act. But, not only does the Holy Spirit dwell in each individual believer, He also dwells in the church collectively. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16.) It is upon this fact that the apostle grounds his exhortation in 1 Thess 5: 19 "Quench not the Spirit." How divinely perfect is scripture! How blessedly it hangs together! The Holy Ghost dwells in us individually; hence we are not to grieve Him. He dwells in the assembly, hence we are not to quench Him, but give Him His right place, and allow full scope for His blessed operations. May these great practical truths find a deep place in our hearts, and exerts more powerful influence over our ways both in private life and in the public assembly! We shall now proceed to quote a few passages from the section of our book which now lies open before us strikingly illustrative of the wisdom, goodness, tenderness, holiness and righteousness which marked all the dealings of God with His people of old. Take, for example, the very opening paragraph. "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them; thou shalt in any case bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found shalt thou do likewise; thou mayest not hide thyself. Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them; thou shalt surely help him to lift them up again" (Deut. 22: 1-4) Here the two lessons of which we have spoken are, very distinctly, presented. What a deeply humbling picture of the human heart have we in that one sentence, "Thou mayest not hide thyself!" We are capable of the base and detestable selfishness of hiding ourselves from our brother's claims upon our sympathy and succour - of shirking the holy duty of looking after his interests - of pretending not to see his real need of our aid. Such is man! Such is the writer! But oh! how blessedly the character of our God shines out in this passage! The brother's ox, or his sheep, or his ass was not - to use a modern phrase - to be thrust into pound, for trespass; it was to be brought home, cared for, and restored, safe and sound, to the owner without charge for damage. And so with the raiment. How lovely is all this! How it breathes upon us the very air of the divine presence, the fragrant atmosphere of divine goodness, tenderness and thoughtful love! What a high and holy privilege for any people to have their conduct governed and their character formed by such exquisite statutes and judgements! Again, take the following passage so beautifully illustrative of divine thoughtfulness: "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence." The Lord would have His people thoughtful and considerate of others; and hence, in building their houses, they were not merely to think of themselves, and their convenience, but also of others and their safety. Cannot Christians learn something from this? How prone we are to think only of ourselves, our own interests, our own comfort and convenience! How rarely it happens that, in the building or furnishing of our houses, we bestow a thought upon other people! We build and furnish for ourselves; alas! self is too much our object and motive spring in all our undertakings; nor can it be otherwise unless the heart be kept under the governing power of those motives and objects which belong to Christianity. We must live in the pure and heavenly atmosphere of the new creation, in order to get above and beyond the base selfishness which characterizes fallen humanity. Every unconverted man woman and child on the face of the earth is governed simply by self, in some shape or another. Self is the centre, the object, the motive-spring of every action. True, some are more amiable, more affectionate, more benevolent, more unselfish, more disinterested, more agreeable than others; but it is utterly impossible that "the natural man" can be governed by spiritual motives, or an earthly man be animated by heavenly objects. Alas! We have to confess, with shame and sorrow, that we who profess to be heavenly and spiritual are so prone to live for ourselves, to seek our own things, to maintain our own interests, to consult our own ease and convenience. We are all alive and on the alert when self, in any shape or form, is concerned. All this is most sad and deeply humbling. It really ought not to be, and it would not be if we were looking more simply and earnestly to Christ as our great Exemplar and model in all things. Earnest and constant occupation of heart with Christ is the true secret of all practical Christianity. It is not rules and regulations that will ever make us Christ-like in our spirit, manner and ways. We must drink into His spirit, walk in His footsteps, dwell more profoundly upon His moral glories, and then we shall, of blessed necessity, be conformed to His image. "We all with open face beholding as in a glass [or mirror katoptrizomenoi.] the glory, are changed into the same image, from glory to glory, even as by the, Spirit of the Lord." (2 Cor. 3.) We must now ask the reader to turn, for a moment, to the following very important practical instructions - full of suggestive power for all Christian workers "Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled." (Deut. 22: 9.) What a weighty principle is here! Do we really understand it? Do we see its true spiritual application? It is to be feared there is a terrible amount of "mingled seed" used in the so-called spiritual husbandry of the present day. How much of "philosophy and vain deceit.," how much of "science falsely so called," how much of "the rudiments of the world" do we find mixed up in the teaching and preaching throughout the length and breadth of the professing church! How little of the pure, unadulterated seed of the word of God, the "incorruptible seed" of the precious gospel of Christ, is scattered broadcast over the field of Christendom, in this our day! How few, comparatively, are content to confine themselves within the covers of the Bible for the material of their ministry! Those who are, by the grace of God faithful enough to do so, are looked upon as men of one idea, men of the old school, narrow and behind the times. Well, we can only say, with a full and glowing heart, God bless the men of one idea, men of the precious old school of apostolic preaching! Most heartily do we congratulate them on their blessed narrowness, and their being behind these dark and infidel times. We are fully aware of what we expose ourselves to in thus writing; but this does not move us. We are persuaded that every true servant of Christ must be a man of one idea, and that idea is Christ; he must belong to the very oldest school, the school of Christ; he must be as narrow as the truth of God; and he must, with stern decision, refuse to move one hair's breadth in the direction of this infidel age. We cannot shake off the conviction that the effort on the part of the preachers and teachers of Christendom to keep abreast of the literature of the day must, to a very large extent, account for the rapid advance of rationalism and infidelity. They have got away from the holy scriptures, and sought to adorn their ministry by the resources of philosophy, science and literature. They have catered more for the intellect than for the heart and conscience. The pure and precious doctrines of holy scripture, the sincere milk of the word, the gospel of the grace of God and of the glory of Christ, were found insufficient to attract and keep together large congregations. As Israel of old despised the manna, got tired of it, and pronounced it light food, so the professing church grew weary of the pure doctrines of that glorious Christianity unfolded in the pages of the New Testament, and sighed for something to gratify the intellect, and feed the imagination. The doctrines of the cross, in which the blessed apostle gloried, have lost their charm for the professing church, and any who would be faithful enough to adhere and confine themselves in their ministry to those doctrines might abandon all thought of popularity. But let all the true and faithful ministers of Christ, all true workers in His vineyard apply their hearts to the spiritual principle set forth in Deuteronomy 22: 9; let them, with unflinching decision, refuse to make use of "divers seeds" in their spiritual husbandry; let them confine themselves in their ministry to "the form of sound words," and ever seek "rightly to divide the word of truth," that so: they may not be ashamed of their work, but receive a full reward in that day when every man's work shall be tried of what sort it is. We may depend upon it, the word of God - the pure seed - is the only proper material for the spiritual workman to use. We do not despise learning; far from it, we consider it most valuable in its right place. The facts of science, too, and the resources of sound philosophy may all be turned to profitable account in unfolding and illustrating the truth of holy scripture. We find the blessed Master Himself and His inspired apostles making use of the facts of history and of nature in their public teaching; and who in his sober senses, would think of calling in question the value and importance of a competent knowledge of the original languages of Hebrew and Greek, in the private study and public exposition of the word of God? But admitting all this, as we most fully do, it leaves wholly untouched the great practical principle before us-a principle to which all the Lord's people and His servants are bound to adhere, namely, that the Holy Ghost is the only power, and holy scripture the only material for all true ministry in the gospel and the church of God. If this were more fully understood and faithfully acted upon, we should witness a very different condition of things throughout the length and breadth of the vineyard of Christ. Here, however, we must close this section. We have elsewhere sought to handle the subject of "The Unequal Yoke," and shall not therefore dwell upon it here.* The Israelite was not to plow with an ox and an ass together; neither was he to wear a, garment of divers sorts, as of woollen and linen. The spiritual application of both these things is as simple as it is important. The Christian is not to link himself with an unbeliever, for any object whatsoever, be it domestic, religious, philanthropic, or commercial, neither must he allow himself to be governed by mixed principles. His character must be formed and his conduct ruled by the pure and lofty principles of the word of God. Thus may it be with all who profess and call themselves Christians. \ Deuteronomy 22 - 25 The portion of our book on which we now enter, though not calling for elaborate exposition, yet teaches us two very important practical lessons In the first place, many of the institutions and ordinances here set forth prove and illustrate, in a most striking way, the terrible depravity of the human heart. They show us, with unmistakable distinctness, what man is capable of doing, if left to himself. We must ever remember, as we read some of the paragraphs of this section of Deuteronomy, that God the Holy Ghost has indicted them. We, in our fancied wisdom, may feel disposed to ask why such passages were ever penned? Can it be possible that they are actually inspired by the Holy Ghost? and of what possible value can they be to us? If they were written for our learning, then what are we to learn from them? Our reply to all these questions is, at once, simple and direct; and it is this, the very passages which we might least expect to and on the page of inspiration teach us, in their own peculiar way, the moral material of which we are made, and the moral depths into which we are capable of plunging. And is not this of great moment? Is it not well to have a faithful mirror held up before our eyes in which we may see every moral trait, feature and lineament perfectly reflected? Unquestionably. We hear a great deal about the dignity of human nature, and very many find it exceedingly hard to admit that they are really capable of committing some of the sins prohibited in the section before us, and in other portions of the divine Volume. But we may rest assured that when God commands us not to commit this or that particular sin, we are verily capable of committing it. This is beyond all question. Divine wisdom would never erect a dam if there was not a current to be resisted. There would be no necessity to tell an angel not to steal; but man has theft in his nature, and hence the command applies to him. And just so in reference to every other prohibited thing; the prohibition proves the tendency - proves it beyond all question. We must either admit this or imply the positive blasphemy that God has spoken in vain. But then it may be said; and is said by many, that while some very terrible samples of fallen humanity are capable of committing some of the abominable sins prohibited in scripture, yet all are not so. This is a most thorough mistake. Hear what the Holy Ghost says, in the seventeenth chapter of the prophet Jeremiah. "The heart is deceitful above all things, and desperately wicked." Whose heart is he speaking of? Is it the heart of some atrocious criminal, or of some untutored savage? Nay; it is the human heart, the heart of the writer and of the reader of these lines. Hear also what our Lord Jesus Christ says on this subject. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Out of what heart? Is it the heart of some hideously depraved and abominable wretch wholly unfit to appear in decent society? Nay; it is out of the human heart the heart of the writer and of the reader of these lines. Let us never forget this; it is a wholesome truth for every one of us. We all need to bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging; indeed, we may add - and we do it with deep thankfulness it is His own gracious hand that preserves us, each moment, from becoming a complete wreck, in every way, physically, mentally, morally, spiritually, and in our circumstances. May we keep this ever in the remembrance of the thoughts of our hearts, so that we may walk humbly and watchfully, and lean upon that arm which alone can sustain and preserve us! But, we have said, there is another valuable lesson furnished by this section of our book which now lies open before us. It teaches us, in a manner peculiar to itself, the marvellous way in which God provided for everything connected with His people. Nothing escaped His gracious notice; nothing was too trivial for His tender care. No mother could be more careful of the habits and manners of her little child, than the Almighty Creator and moral Governor of the universe was of the most minute details connected with the daily history of His people. By day and by night, waking and sleeping at home and abroad, He looked after them. Their clothing, their food, their manners and ways toward one another, how they were to build their houses, how they were to plough and sow their ground, how they were to carry themselves in the deepest privacy of their personal life - all was attended to and provided for in a manner that fills us with wonder, love and praise. We may here see, in a most striking way, that there is nothing too small for our God to take notice of when His people are concerned. He takes a loving, tender, fatherly interest in their most minute concerns. We are amazed to find the Most High God, the Creator of the ends of the earth, the Sustainer of the vast universe, condescending to legislate about the matter of a bird's nest; and yet why should we be amazed when we know that it is just the same to Him to provide for a sparrow as to feed a thousand millions of people daily? But there was one grand fact which was ever to be kept prominently before each member of the congregation of Israel, namely, the divine presence in their midst. This fact was to govern their most private habits, and give character to all their ways. "The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up, thine enemies before thee; therefore shall thy camp be holy; that he see no unclean thing in thee, and turn away from thee." (Deut. 23: 14.) What a precious privilege to have Jehovah walking in their midst! What a motive for purity of conduct, and refined delicacy in their persons and domestic habits! If He was in their midst to secure victory over their enemies, He was also there to demand holiness of life. They were never, for one moment, to forget the august Person who walked up and down in their midst. Would the thought of this be irksome to any? Only to such as did not love holiness, purity and moral order. Every true Israelite would delight in the thought of having One dwelling in their midst who could not endure ought that was unholy, unseemly or impure. The Christian reader will be at no loss to seize the moral force and application of this holy principle. It is our privilege to have God the Spirit dwelling in us, individually and collectively. Thus we read, in 1 Corinthians 6: 19, "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" This is individual. Each believer is a temple of the Holy Ghost, and this most glorious and precious truth is the ground of the exhortation given in Ephesians 4: 30, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." How very important to keep this ever in the remembrance of the thoughts of our hearts! What a mighty moral motive for the diligent cultivation of purity of heart, and holiness of life! When tempted to indulge in any wrong current of thought or feeling, any unworthy manner of speech, any unseemly line of conduct, what a powerful corrective would be found in the realisation of the blessed fact that the Holy Spirit dwells in our body as in His temple! If only we could keep this ever before us it would preserve us from many a wandering thought, many an unguarded and foolish utterance, many an unbecoming act. But, not only does the Holy Spirit dwell in each individual believer, He also dwells in the church collectively. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16.) It is upon this fact that the apostle grounds his exhortation in 1 Thess 5: 19 "Quench not the Spirit." How divinely perfect is scripture! How blessedly it hangs together! The Holy Ghost dwells in us individually; hence we are not to grieve Him. He dwells in the assembly, hence we are not to quench Him, but give Him His right place, and allow full scope for His blessed operations. May these great practical truths find a deep place in our hearts, and exerts more powerful influence over our ways both in private life and in the public assembly! We shall now proceed to quote a few passages from the section of our book which now lies open before us strikingly illustrative of the wisdom, goodness, tenderness, holiness and righteousness which marked all the dealings of God with His people of old. Take, for example, the very opening paragraph. "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them; thou shalt in any case bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found shalt thou do likewise; thou mayest not hide thyself. Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them; thou shalt surely help him to lift them up again" (Deut. 22: 1-4) Here the two lessons of which we have spoken are, very distinctly, presented. What a deeply humbling picture of the human heart have we in that one sentence, "Thou mayest not hide thyself!" We are capable of the base and detestable selfishness of hiding ourselves from our brother's claims upon our sympathy and succour - of shirking the holy duty of looking after his interests - of pretending not to see his real need of our aid. Such is man! Such is the writer! But oh! how blessedly the character of our God shines out in this passage! The brother's ox, or his sheep, or his ass was not - to use a modern phrase - to be thrust into pound, for trespass; it was to be brought home, cared for, and restored, safe and sound, to the owner without charge for damage. And so with the raiment. How lovely is all this! How it breathes upon us the very air of the divine presence, the fragrant atmosphere of divine goodness, tenderness and thoughtful love! What a high and holy privilege for any people to have their conduct governed and their character formed by such exquisite statutes and judgements! Again, take the following passage so beautifully illustrative of divine thoughtfulness: "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence." The Lord would have His people thoughtful and considerate of others; and hence, in building their houses, they were not merely to think of themselves, and their convenience, but also of others and their safety. Cannot Christians learn something from this? How prone we are to think only of ourselves, our own interests, our own comfort and convenience! How rarely it happens that, in the building or furnishing of our houses, we bestow a thought upon other people! We build and furnish for ourselves; alas! self is too much our object and motive spring in all our undertakings; nor can it be otherwise unless the heart be kept under the governing power of those motives and objects which belong to Christianity. We must live in the pure and heavenly atmosphere of the new creation, in order to get above and beyond the base selfishness which characterizes fallen humanity. Every unconverted man woman and child on the face of the earth is governed simply by self, in some shape or another. Self is the centre, the object, the motive-spring of every action. True, some are more amiable, more affectionate, more benevolent, more unselfish, more disinterested, more agreeable than others; but it is utterly impossible that "the natural man" can be governed by spiritual motives, or an earthly man be animated by heavenly objects. Alas! We have to confess, with shame and sorrow, that we who profess to be heavenly and spiritual are so prone to live for ourselves, to seek our own things, to maintain our own interests, to consult our own ease and convenience. We are all alive and on the alert when self, in any shape or form, is concerned. All this is most sad and deeply humbling. It really ought not to be, and it would not be if we were looking more simply and earnestly to Christ as our great Exemplar and model in all things. Earnest and constant occupation of heart with Christ is the true secret of all practical Christianity. It is not rules and regulations that will ever make us Christ-like in our spirit, manner and ways. We must drink into His spirit, walk in His footsteps, dwell more profoundly upon His moral glories, and then we shall, of blessed necessity, be conformed to His image. "We all with open face beholding as in a glass [or mirror katoptrizomenoi.] the glory, are changed into the same image, from glory to glory, even as by the, Spirit of the Lord." (2 Cor. 3.) We must now ask the reader to turn, for a moment, to the following very important practical instructions - full of suggestive power for all Christian workers "Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled." (Deut. 22: 9.) What a weighty principle is here! Do we really understand it? Do we see its true spiritual application? It is to be feared there is a terrible amount of "mingled seed" used in the so-called spiritual husbandry of the present day. How much of "philosophy and vain deceit.," how much of "science falsely so called," how much of "the rudiments of the world" do we find mixed up in the teaching and preaching throughout the length and breadth of the professing church! How little of the pure, unadulterated seed of the word of God, the "incorruptible seed" of the precious gospel of Christ, is scattered broadcast over the field of Christendom, in this our day! How few, comparatively, are content to confine themselves within the covers of the Bible for the material of their ministry! Those who are, by the grace of God faithful enough to do so, are looked upon as men of one idea, men of the old school, narrow and behind the times. Well, we can only say, with a full and glowing heart, God bless the men of one idea, men of the precious old school of apostolic preaching! Most heartily do we congratulate them on their blessed narrowness, and their being behind these dark and infidel times. We are fully aware of what we expose ourselves to in thus writing; but this does not move us. We are persuaded that every true servant of Christ must be a man of one idea, and that idea is Christ; he must belong to the very oldest school, the school of Christ; he must be as narrow as the truth of God; and he must, with stern decision, refuse to move one hair's breadth in the direction of this infidel age. We cannot shake off the conviction that the effort on the part of the preachers and teachers of Christendom to keep abreast of the literature of the day must, to a very large extent, account for the rapid advance of rationalism and infidelity. They have got away from the holy scriptures, and sought to adorn their ministry by the resources of philosophy, science and literature. They have catered more for the intellect than for the heart and conscience. The pure and precious doctrines of holy scripture, the sincere milk of the word, the gospel of the grace of God and of the glory of Christ, were found insufficient to attract and keep together large congregations. As Israel of old despised the manna, got tired of it, and pronounced it light food, so the professing church grew weary of the pure doctrines of that glorious Christianity unfolded in the pages of the New Testament, and sighed for something to gratify the intellect, and feed the imagination. The doctrines of the cross, in which the blessed apostle gloried, have lost their charm for the professing church, and any who would be faithful enough to adhere and confine themselves in their ministry to those doctrines might abandon all thought of popularity. But let all the true and faithful ministers of Christ, all true workers in His vineyard apply their hearts to the spiritual principle set forth in Deuteronomy 22: 9; let them, with unflinching decision, refuse to make use of "divers seeds" in their spiritual husbandry; let them confine themselves in their ministry to "the form of sound words," and ever seek "rightly to divide the word of truth," that so: they may not be ashamed of their work, but receive a full reward in that day when every man's work shall be tried of what sort it is. We may depend upon it, the word of God - the pure seed - is the only proper material for the spiritual workman to use. We do not despise learning; far from it, we consider it most valuable in its right place. The facts of science, too, and the resources of sound philosophy may all be turned to profitable account in unfolding and illustrating the truth of holy scripture. We find the blessed Master Himself and His inspired apostles making use of the facts of history and of nature in their public teaching; and who in his sober senses, would think of calling in question the value and importance of a competent knowledge of the original languages of Hebrew and Greek, in the private study and public exposition of the word of God? But admitting all this, as we most fully do, it leaves wholly untouched the great practical principle before us-a principle to which all the Lord's people and His servants are bound to adhere, namely, that the Holy Ghost is the only power, and holy scripture the only material for all true ministry in the gospel and the church of God. If this were more fully understood and faithfully acted upon, we should witness a very different condition of things throughout the length and breadth of the vineyard of Christ. Here, however, we must close this section. We have elsewhere sought to handle the subject of "The Unequal Yoke," and shall not therefore dwell upon it here.* The Israelite was not to plow with an ox and an ass together; neither was he to wear a, garment of divers sorts, as of woollen and linen. The spiritual application of both these things is as simple as it is important. The Christian is not to link himself with an unbeliever, for any object whatsoever, be it domestic, religious, philanthropic, or commercial, neither must he allow himself to be governed by mixed principles. His character must be formed and his conduct ruled by the pure and lofty principles of the word of God. Thus may it be with all who profess and call themselves Christians. \ Deuteronomy 22 - 25 The portion of our book on which we now enter, though not calling for elaborate exposition, yet teaches us two very important practical lessons In the first place, many of the institutions and ordinances here set forth prove and illustrate, in a most striking way, the terrible depravity of the human heart. They show us, with unmistakable distinctness, what man is capable of doing, if left to himself. We must ever remember, as we read some of the paragraphs of this section of Deuteronomy, that God the Holy Ghost has indicted them. We, in our fancied wisdom, may feel disposed to ask why such passages were ever penned? Can it be possible that they are actually inspired by the Holy Ghost? and of what possible value can they be to us? If they were written for our learning, then what are we to learn from them? Our reply to all these questions is, at once, simple and direct; and it is this, the very passages which we might least expect to and on the page of inspiration teach us, in their own peculiar way, the moral material of which we are made, and the moral depths into which we are capable of plunging. And is not this of great moment? Is it not well to have a faithful mirror held up before our eyes in which we may see every moral trait, feature and lineament perfectly reflected? Unquestionably. We hear a great deal about the dignity of human nature, and very many find it exceedingly hard to admit that they are really capable of committing some of the sins prohibited in the section before us, and in other portions of the divine Volume. But we may rest assured that when God commands us not to commit this or that particular sin, we are verily capable of committing it. This is beyond all question. Divine wisdom would never erect a dam if there was not a current to be resisted. There would be no necessity to tell an angel not to steal; but man has theft in his nature, and hence the command applies to him. And just so in reference to every other prohibited thing; the prohibition proves the tendency - proves it beyond all question. We must either admit this or imply the positive blasphemy that God has spoken in vain. But then it may be said; and is said by many, that while some very terrible samples of fallen humanity are capable of committing some of the abominable sins prohibited in scripture, yet all are not so. This is a most thorough mistake. Hear what the Holy Ghost says, in the seventeenth chapter of the prophet Jeremiah. "The heart is deceitful above all things, and desperately wicked." Whose heart is he speaking of? Is it the heart of some atrocious criminal, or of some untutored savage? Nay; it is the human heart, the heart of the writer and of the reader of these lines. Hear also what our Lord Jesus Christ says on this subject. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Out of what heart? Is it the heart of some hideously depraved and abominable wretch wholly unfit to appear in decent society? Nay; it is out of the human heart the heart of the writer and of the reader of these lines. Let us never forget this; it is a wholesome truth for every one of us. We all need to bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging; indeed, we may add - and we do it with deep thankfulness it is His own gracious hand that preserves us, each moment, from becoming a complete wreck, in every way, physically, mentally, morally, spiritually, and in our circumstances. May we keep this ever in the remembrance of the thoughts of our hearts, so that we may walk humbly and watchfully, and lean upon that arm which alone can sustain and preserve us! But, we have said, there is another valuable lesson furnished by this section of our book which now lies open before us. It teaches us, in a manner peculiar to itself, the marvellous way in which God provided for everything connected with His people. Nothing escaped His gracious notice; nothing was too trivial for His tender care. No mother could be more careful of the habits and manners of her little child, than the Almighty Creator and moral Governor of the universe was of the most minute details connected with the daily history of His people. By day and by night, waking and sleeping at home and abroad, He looked after them. Their clothing, their food, their manners and ways toward one another, how they were to build their houses, how they were to plough and sow their ground, how they were to carry themselves in the deepest privacy of their personal life - all was attended to and provided for in a manner that fills us with wonder, love and praise. We may here see, in a most striking way, that there is nothing too small for our God to take notice of when His people are concerned. He takes a loving, tender, fatherly interest in their most minute concerns. We are amazed to find the Most High God, the Creator of the ends of the earth, the Sustainer of the vast universe, condescending to legislate about the matter of a bird's nest; and yet why should we be amazed when we know that it is just the same to Him to provide for a sparrow as to feed a thousand millions of people daily? But there was one grand fact which was ever to be kept prominently before each member of the congregation of Israel, namely, the divine presence in their midst. This fact was to govern their most private habits, and give character to all their ways. "The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up, thine enemies before thee; therefore shall thy camp be holy; that he see no unclean thing in thee, and turn away from thee." (Deut. 23: 14.) What a precious privilege to have Jehovah walking in their midst! What a motive for purity of conduct, and refined delicacy in their persons and domestic habits! If He was in their midst to secure victory over their enemies, He was also there to demand holiness of life. They were never, for one moment, to forget the august Person who walked up and down in their midst. Would the thought of this be irksome to any? Only to such as did not love holiness, purity and moral order. Every true Israelite would delight in the thought of having One dwelling in their midst who could not endure ought that was unholy, unseemly or impure. The Christian reader will be at no loss to seize the moral force and application of this holy principle. It is our privilege to have God the Spirit dwelling in us, individually and collectively. Thus we read, in 1 Corinthians 6: 19, "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" This is individual. Each believer is a temple of the Holy Ghost, and this most glorious and precious truth is the ground of the exhortation given in Ephesians 4: 30, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." How very important to keep this ever in the remembrance of the thoughts of our hearts! What a mighty moral motive for the diligent cultivation of purity of heart, and holiness of life! When tempted to indulge in any wrong current of thought or feeling, any unworthy manner of speech, any unseemly line of conduct, what a powerful corrective would be found in the realisation of the blessed fact that the Holy Spirit dwells in our body as in His temple! If only we could keep this ever before us it would preserve us from many a wandering thought, many an unguarded and foolish utterance, many an unbecoming act. But, not only does the Holy Spirit dwell in each individual believer, He also dwells in the church collectively. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16.) It is upon this fact that the apostle grounds his exhortation in 1 Thess 5: 19 "Quench not the Spirit." How divinely perfect is scripture! How blessedly it hangs together! The Holy Ghost dwells in us individually; hence we are not to grieve Him. He dwells in the assembly, hence we are not to quench Him, but give Him His right place, and allow full scope for His blessed operations. May these great practical truths find a deep place in our hearts, and exerts more powerful influence over our ways both in private life and in the public assembly! We shall now proceed to quote a few passages from the section of our book which now lies open before us strikingly illustrative of the wisdom, goodness, tenderness, holiness and righteousness which marked all the dealings of God with His people of old. Take, for example, the very opening paragraph. "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them; thou shalt in any case bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found shalt thou do likewise; thou mayest not hide thyself. Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them; thou shalt surely help him to lift them up again" (Deut. 22: 1-4) Here the two lessons of which we have spoken are, very distinctly, presented. What a deeply humbling picture of the human heart have we in that one sentence, "Thou mayest not hide thyself!" We are capable of the base and detestable selfishness of hiding ourselves from our brother's claims upon our sympathy and succour - of shirking the holy duty of looking after his interests - of pretending not to see his real need of our aid. Such is man! Such is the writer! But oh! how blessedly the character of our God shines out in this passage! The brother's ox, or his sheep, or his ass was not - to use a modern phrase - to be thrust into pound, for trespass; it was to be brought home, cared for, and restored, safe and sound, to the owner without charge for damage. And so with the raiment. How lovely is all this! How it breathes upon us the very air of the divine presence, the fragrant atmosphere of divine goodness, tenderness and thoughtful love! What a high and holy privilege for any people to have their conduct governed and their character formed by such exquisite statutes and judgements! Again, take the following passage so beautifully illustrative of divine thoughtfulness: "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence." The Lord would have His people thoughtful and considerate of others; and hence, in building their houses, they were not merely to think of themselves, and their convenience, but also of others and their safety. Cannot Christians learn something from this? How prone we are to think only of ourselves, our own interests, our own comfort and convenience! How rarely it happens that, in the building or furnishing of our houses, we bestow a thought upon other people! We build and furnish for ourselves; alas! self is too much our object and motive spring in all our undertakings; nor can it be otherwise unless the heart be kept under the governing power of those motives and objects which belong to Christianity. We must live in the pure and heavenly atmosphere of the new creation, in order to get above and beyond the base selfishness which characterizes fallen humanity. Every unconverted man woman and child on the face of the earth is governed simply by self, in some shape or another. Self is the centre, the object, the motive-spring of every action. True, some are more amiable, more affectionate, more benevolent, more unselfish, more disinterested, more agreeable than others; but it is utterly impossible that "the natural man" can be governed by spiritual motives, or an earthly man be animated by heavenly objects. Alas! We have to confess, with shame and sorrow, that we who profess to be heavenly and spiritual are so prone to live for ourselves, to seek our own things, to maintain our own interests, to consult our own ease and convenience. We are all alive and on the alert when self, in any shape or form, is concerned. All this is most sad and deeply humbling. It really ought not to be, and it would not be if we were looking more simply and earnestly to Christ as our great Exemplar and model in all things. Earnest and constant occupation of heart with Christ is the true secret of all practical Christianity. It is not rules and regulations that will ever make us Christ-like in our spirit, manner and ways. We must drink into His spirit, walk in His footsteps, dwell more profoundly upon His moral glories, and then we shall, of blessed necessity, be conformed to His image. "We all with open face beholding as in a glass [or mirror katoptrizomenoi.] the glory, are changed into the same image, from glory to glory, even as by the, Spirit of the Lord." (2 Cor. 3.) We must now ask the reader to turn, for a moment, to the following very important practical instructions - full of suggestive power for all Christian workers "Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled." (Deut. 22: 9.) What a weighty principle is here! Do we really understand it? Do we see its true spiritual application? It is to be feared there is a terrible amount of "mingled seed" used in the so-called spiritual husbandry of the present day. How much of "philosophy and vain deceit.," how much of "science falsely so called," how much of "the rudiments of the world" do we find mixed up in the teaching and preaching throughout the length and breadth of the professing church! How little of the pure, unadulterated seed of the word of God, the "incorruptible seed" of the precious gospel of Christ, is scattered broadcast over the field of Christendom, in this our day! How few, comparatively, are content to confine themselves within the covers of the Bible for the material of their ministry! Those who are, by the grace of God faithful enough to do so, are looked upon as men of one idea, men of the old school, narrow and behind the times. Well, we can only say, with a full and glowing heart, God bless the men of one idea, men of the precious old school of apostolic preaching! Most heartily do we congratulate them on their blessed narrowness, and their being behind these dark and infidel times. We are fully aware of what we expose ourselves to in thus writing; but this does not move us. We are persuaded that every true servant of Christ must be a man of one idea, and that idea is Christ; he must belong to the very oldest school, the school of Christ; he must be as narrow as the truth of God; and he must, with stern decision, refuse to move one hair's breadth in the direction of this infidel age. We cannot shake off the conviction that the effort on the part of the preachers and teachers of Christendom to keep abreast of the literature of the day must, to a very large extent, account for the rapid advance of rationalism and infidelity. They have got away from the holy scriptures, and sought to adorn their ministry by the resources of philosophy, science and literature. They have catered more for the intellect than for the heart and conscience. The pure and precious doctrines of holy scripture, the sincere milk of the word, the gospel of the grace of God and of the glory of Christ, were found insufficient to attract and keep together large congregations. As Israel of old despised the manna, got tired of it, and pronounced it light food, so the professing church grew weary of the pure doctrines of that glorious Christianity unfolded in the pages of the New Testament, and sighed for something to gratify the intellect, and feed the imagination. The doctrines of the cross, in which the blessed apostle gloried, have lost their charm for the professing church, and any who would be faithful enough to adhere and confine themselves in their ministry to those doctrines might abandon all thought of popularity. But let all the true and faithful ministers of Christ, all true workers in His vineyard apply their hearts to the spiritual principle set forth in Deuteronomy 22: 9; let them, with unflinching decision, refuse to make use of "divers seeds" in their spiritual husbandry; let them confine themselves in their ministry to "the form of sound words," and ever seek "rightly to divide the word of truth," that so: they may not be ashamed of their work, but receive a full reward in that day when every man's work shall be tried of what sort it is. We may depend upon it, the word of God - the pure seed - is the only proper material for the spiritual workman to use. We do not despise learning; far from it, we consider it most valuable in its right place. The facts of science, too, and the resources of sound philosophy may all be turned to profitable account in unfolding and illustrating the truth of holy scripture. We find the blessed Master Himself and His inspired apostles making use of the facts of history and of nature in their public teaching; and who in his sober senses, would think of calling in question the value and importance of a competent knowledge of the original languages of Hebrew and Greek, in the private study and public exposition of the word of God? But admitting all this, as we most fully do, it leaves wholly untouched the great practical principle before us-a principle to which all the Lord's people and His servants are bound to adhere, namely, that the Holy Ghost is the only power, and holy scripture the only material for all true ministry in the gospel and the church of God. If this were more fully understood and faithfully acted upon, we should witness a very different condition of things throughout the length and breadth of the vineyard of Christ. Here, however, we must close this section. We have elsewhere sought to handle the subject of "The Unequal Yoke," and shall not therefore dwell upon it here.* The Israelite was not to plow with an ox and an ass together; neither was he to wear a, garment of divers sorts, as of woollen and linen. The spiritual application of both these things is as simple as it is important. The Christian is not to link himself with an unbeliever, for any object whatsoever, be it domestic, religious, philanthropic, or commercial, neither must he allow himself to be governed by mixed principles. His character must be formed and his conduct ruled by the pure and lofty principles of the word of God. Thus may it be with all who profess and call themselves Christians. \ Deuteronomy 26 "And it shall be, when thou shalt come in unto the land which the Lord thy God giveth thee for an inheritance, and possessest it, and dwellest therein; that thou shalt take of the first of all the fruit of the earth, which thou shalt bring of thy land that the Lord thy God giveth thee, and shalt put it in a basket, and shalt go unto the place which the Lord thy God shall choose to place his name there" - not to a place of their own or others' choosing - "And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us. And the priest shall take the basket out of thine hand and set it down before the altar of the Lord thy God." (Vers. 1-4.) The chapter on which we now enter contains the lovely ordinance of the basket of firstfruits in which we shall find some principles of the deepest interest, and practical importance. It was when the hand of Jehovah had conducted His people into the land of promise, that the fruits of that land could be presented. It was, obviously, necessary to be in Canaan, ere Canaan's fruits could be offered in worship. The worshipper was able to say, "I profess this day unto the Lord thy God, that I am come unto the country which the Lord sware unto our fathers for to give us." Here lay the root of the matter. "I am come." He does not say, "I am coming, hoping to come, or longing to come." No; but, "I am come." Thus it must ever be. We must know ourselves saved, ere we can offer the fruits of a known salvation. We may be most sincere in our desires after salvation, most earnest in our efforts to obtain it. But then we cannot but see that efforts to be saved, and the fruits of a known and enjoyed salvation are wholly different. The Israelite did not offer the basket of firstfruits in order to get into the land, but because he was actually in it. "I profess this day, that I am come." "There is no mistake about it, no question, no doubt, not even a hope. I am actually in the land, and here is the fruit of it." "And thou shalt speak, and say before the Lord thy God, A Syrian ready to perish was my father; and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous. And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage. And when we cried unto the Lord God of our fathers, the Lord heard our voice, and looked on our affliction, and our labour, and our oppression. And the Lord brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs and with wonders; and he hath brought us into this place, and hath given us this land, even a land that floweth with milk and honey. And now, behold, I have brought the firstfruits of the land, which thou, O Lord, hast given me. And thou shalt set it before the Lord thy God, and worship before the Lord thy God. And thou shalt rejoice in every good thing which the Lord thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you." This is a very beautiful illustration of worship. "A Syrian ready to perish." Such was the origin. There is nothing to boast of, so far as nature is concerned. And as to the condition in which grace had found them; what of it? Hard bondage in the land of Egypt. Toiling amid the brick kilns, beneath the cruel lash of Pharaoh's taskmasters. But then, "We cried unto Jehovah." Here was their sure and blessed resource. It was all they could do; but it was enough. That cry of helplessness went directly up to the throne and to the heart of God, and brought Him down into the very midst of the brick kilns of Egypt. Hear Jehovah's gracious words to Moses, "I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land, and a large, unto a land flowing with milk and honey.... Now therefore, behold, the cry of the children of Israel is come unto me; and I have also seen the oppression wherewith the Egyptians oppress them." (Ex. 3: 7-9.) Such was the immediate response of Jehovah to the cry of His people. "I am come down to deliver them." Yes; blessed be His Name, He came down, in the exercise of His own free and sovereign grace, to deliver His people; and no power of men or devils, earth or hell, could hold them for one moment beyond the appointed time. Hence, in our chapter, we have the grand result as set forth in the language of the worshipper, and in the contents of his basket. I am come unto the country which the Lord sware unto our fathers for to give us.... And now, behold, I have brought the firstfruits of the land which thou, O Lord, hast given me." The Lord had accomplished all, according to the love of His heart, and the faithfulness of His word. Not one jot or tittle had failed. "I am come." And "I have brought the fruit." The fruit of what? Of Egypt? Nay; but "of the land which thou, O Lord, hast given me." The worshipper's lips proclaimed the completeness of Jehovah's work. The worshipper's basket contained the fruit of Jehovah's land. Nothing could be simpler, nothing more real. There was no room for a doubt, no ground for a question. He had simply to declare Jehovah's work and show the fruit. It was all of God from first to last. He had brought them out of Egypt, and He had brought them into Canaan. He had filled their baskets with the mellow fruits of His land, and their hearts with His Praise. And now, beloved reader, let us just ask you, do you think it was presumption on the part of the Israelite to speak as he did? Was it right, was it modest, was it humble of him to say "I am come"? Would it have been more becoming in him merely to give expression to the faint hope that, at some future period, he might come? Would doubt and hesitation, as to his position and his portion, have been more honouring and gratifying to the God of Israel? What say you? It may be that, anticipating our argument, you are ready to say, "There is no analogy." Why not? If an Israelite could say, "I am come unto the country which the Lord sware unto our fathers for to give us," why cannot the believer now say, "I am come unto Jesus"? True, in the one case, it was sight; in the other, it is faith. But is the latter less real than the former? Does not the inspired apostle say to the Hebrews, "Ye are come unto mount Zion"? And again, "We receiving a kingdom which cannot be moved, let us have grace whereby we may serve God with reverence and godly fear." If we are in doubt as to whether we have "come" or not, and as to whether we have "received the kingdom" or not, it is impossible to worship in truth, or serve with acceptance. It is when we are in intelligent and peaceful possession of the place and portion in Christ, that true worship can ascend to the throne above, and effective service be rendered in the vineyard below. For what, let us ask, is true worship? It is simply telling out, in the presence of God, what He is, and what He has done. It is the heart occupied with, and delighting in God and in all His marvellous actings and ways. Now, if we have no knowledge of God, and no faith in what He has done, how can we worship Him? "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." But, then, to know God is life eternal. I cannot worship God if I do not know Him; and I cannot know Him without having eternal life. The Athenians had erected an altar "to the unknown God," and Paul told them that they were worshipping in ignorance, and proceeded to declare unto them the true God as revealed in the Person and work of the Man Christ Jesus. It is deeply important to be clear as to this. I must know God ere I can worship Him. I may "feel after him, if haply I may find him;" but feeling after One whom I have not found, and worshipping and delighting in One whom I have found, are two totally different things. God has revealed Himself, blessed be His Name! He has given us the light of the knowledge of His glory in the face of Jesus Christ. He has come near to us in the Person of that blessed One, so that we may know Him, love Him, trust in Him, delight in Him, and use Him, in all our weakness and in all our need. We have no longer to grope for Him amid the darkness of nature, nor yet among the clouds and mists of spurious religion, in its ten thousand forms. No; our God has made Himself known by a revelation so plain that the wayfaring man, though a fool in all beside, may not err therein. The Christian can say, "I know whom I have believed." This is the basis of all true worship. There may be a vast amount of fleshly pietism, mechanical religion, and ceremonial routine, without a single atom of true spiritual worship. This latter can only flow from the knowledge of God. But our object is not to write a treatise on worship, but simply to unfold to our readers the instructive and beautiful ordinance of the basket of firstfruits And having shown that worship was the first thing with an Israelite who found himself in possession of the land - and, further, that we, now, must know our place and privilege in Christ before we can truthfully and intelligently worship the Father - we shall proceed to point out another very important practical result illustrated in our chapter, namely, active benevolence. "When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless and the widow, that they may eat within thy gates, and be filled; then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments, which thou hast commanded me; I have not transgressed thy commandments, neither have I forgotten them." (Vers. 12, 13.) Nothing can be more beautiful than the moral order of these things. It is precisely similar to what we have in Hebrews 13. "By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to his name." Here is the worship. "But to do good and communicate, forget not; for with such sacrifices God is well pleased." Here is the active benevolence. Putting both together, we have what we may call the upper and the nether side of the Christian's character - praising God and doing good to men. Precious characteristics! May we exhibit them more faithfully! One thing is certain, they will always go together. Show us a man whose heart is full of praise to God, and we will show you one whose heart is open to every form of human need. He may not be rich in this world's goods. He may be obliged to say, like one of old who was not ashamed to say it, "Silver and gold have I none, but he will have the tear of sympathy, the kindly look, the soothing word, and these things tell far more powerfully upon a sensitive heart than the opening of the purse-strings, and the jingling of silver and gold. Our adorable Lord and Master, our Great Exemplar, "went about doing good;" but we never read of His giving money to any one; indeed, we are warranted in believing that the Blessed One never possessed a penny. When He wanted to answer the Herodians on the subject of paying tribute to Caesar, He had to ask them to show Him a penny; and when asked to pay tribute, He sent Peter to the sea to get it. He never carried money; and, most assuredly, money is not named in the category of gifts bestowed by Him upon His servants. Still He went about doing good, and we are to do the same, in our little measure; it is, at once, our high privilege and our bounden duty to do so. And let the reader mark the divine order laid down in Hebrews 13 and illustrated in Deuteronomy 26. Worship gets the first, the highest place. Let us never forget this. We, in our wisdom or our sentimentality, might imagine that doing good to men, usefulness, philanthropy is the highest thing. But it is not so. "Whoso offereth praise glorifieth me." God inhabits the praises of His people. He delights to surround Himself with hearts filled to overflowing with a sense of His goodness, His greatness and His glory. Hence, we are to offer the sacrifice of praise to God "continually." So also the Psalmist says, "I will bless the Lord at all times, his praise shall continually be in my mouth." It is not merely now and then, or when all is bright and cheery around us, when everything goes on smoothly and prosperously; no, but "at all times" - "continually" The stream of thanksgiving is to flow uninterruptedly. There is no interval for murmuring or complaining, fretfulness or dissatisfaction, gloom or despondency. Praise and thanksgiving are to be our continual occupation. We are ever to cultivate the spirit of worship. Every breath, as it were, ought to be a hallelujah. Thus it shall be, by-and-by. Praise will he our happy and holy service while eternity rolls along its course of golden ages. When we shall have no further call to "communicate," no demand on our resources or our sympathies, when we shall have bid an eternal adieu to this scene of sorrow and need, death and desolation, then shall we praise our God, for evermore, without let or interruption, in the sanctuary of His own blessed presence above. "But to do good and to communicate, forget not." There is singular interest attaching to the mode in which this is put. He does not say, "But to offer the sacrifice of praise, forget not." No; but lest, in the full and happy enjoyment of our own place and portion in Christ, we should "forget" that we are passing through a scene of want and misery, trial and pressure, the apostle adds the salutary and much needed admonition as to doing good and communicating. The spiritual Israelite is not only to rejoice in every good thing which the Lord his God has bestowed upon him, but he is also to remember the Levite, the stranger, the fatherless, and the widow - that is, the one who has no earthly portion and is thoroughly devoted to the Lord's work; and the one who has no home, the one who has no natural protector, and the one who has no earthly stay. It must ever be thus. The rich tide of grace rolls down from the bosom of God, fills our hearts to overflowing, and, in its overflow, refreshes and gladdens our whole sphere of action. If we were only living in the enjoyment of what is ours in God, our every movement, our every act, our every word, yea, our every look would do good. The. Christian, according to the divine idea, is one who stands, with one hand lifted up to God, in the presentation of the sacrifice of praise, and the other hand filled with the fragrant fruits of genuine benevolence to meet every form of human need. O beloved reader, let us deeply ponder these things. Let us really apply our whole hearts to the earnest consideration of them. Let us seek a fuller realisation and a truer expression of these two great branches of practical Christianity, and not be satisfied with anything less. We shall now briefly glance at the third point in the precious chapter before us. We shall do little more than quote the passage for the reader. The Israelite, having presented his basket, and distributed his tithes, was further instructed to say, "I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead; but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me. Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey. This day the Lord thy God hath commanded thee to do these statutes and judgements; thou shalt therefore keep and do them, with all thine heart and with all thy soul. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgements, and to hearken unto his voice. And the Lord hath avouched thee this day to be his peculiar people" - that is a people of His own special possession - "as he hath promised thee, and that thou shouldest keep all his commandments; and to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken." (Vers. 14-19.) Here we have personal holiness, practical sanctification, entire separation from everything inconsistent with the holy place and relationship into which they had been introduced, in the sovereign grace and mercy of God. There must be no mourning, no uncleanness, no dead works. We have no room, no time for any such things as these; they do not belong to that blessed sphere in which we are privileged to live and move and have our being. We have just three things to do; we look up to God, and offer the sacrifice of praise. We look around at a needy world, and do good. We look in upon the circle of our own being - our inner life, and seek, by grace, to keep ourselves unspotted. "Pure religion and undefiled, before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (Jas. 1: 27) Thus, whether we hearken to Moses, in Deuteronomy 26, or to Paul in Hebrews 13, or to James in his most wholesome, needed, practical epistle, it is the same Spirit that speaks to us, and the same grand lessons that are impressed upon us - lessons of unspeakable value and moral importance - lessons loudly called for, in this day of easygoing profession, in the which the doctrines of grace are taken up and held in a merely intellectual way, and connected with all sorts of worldliness and self-indulgence. Truly there is an urgent need of a more powerful, practical ministry amongst us. There is a deplorable lack of the prophetic and pastoral element in our ministrations. By the Prophetic element we mean that character of ministry that deals with the conscience and brings it into the immediate presence of God. This is greatly needed. There is a good deal of ministry which addresses itself to the intelligence; but sadly too little for the heart and the conscience. The teacher speaks to the understanding; the prophet speaks to the conscience;* the pastor speaks to the heart. We speak, of course, generally. It may so happen that the three elements are found in the ministry of one man; but they are distinct; and we cannot but feel that where the prophetic and Pastoral gifts are lacking in any assembly the teachers should very earnestly wait upon the Lord for spiritual power to deal with the hearts and consciences of His beloved people. Blessed be His Name, He has all needed gift, grace and power for His servants. All we need is to wait on Him, in real earnestness and sincerity of heart, and He will, most assuredly, supply us with all suited grace and moral fitness for whatever service we may be called to render in His church. \ Oh! that all the Lord's servants may be stirred up to a more deep-toned earnestness, in every department of His blessed work! May we be "instant in season, out of season," and in no wise discouraged by the condition of things around us, but rather find, in the very condition, an urgent reason for more intense devotedness. Deuteronomy 27 "And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. And it shall be on the day when ye shall pass over Jordan unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster; and thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the Lord thy God giveth thee, a land that floweth with milk and honey; as the Lord God of thy fathers hath promised thee. Therefore it shall be, when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. And there shalt thou build an altar unto the Lord thy God, an altar of stones: thou shalt not lift up any iron tool upon them. Thou shalt build the altar of the Lord thy God of whole stones; and thou shalt offer burnt offerings thereon unto the Lord thy God; and thou shalt offer peace offerings, and shalt eat there, and rejoice before the Lord thy God. And thou shalt write upon the stones all the words of this law very plainly. And Moses, and the priests the Levites, spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and his statutes, which I command thee this day. And Moses charged the people the same day, saying, These shall stand upon mount Gerazim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali." (Vers. 1-13.) There could not be a more striking contrast than that which is presented in the opening and close of this chapter. In the paragraph which we have just penned, we see Israel entering upon the land of promise - that fair and fruitful land, flowing with milk and honey, and there erecting an altar in mount Ebal, for burnt offerings and peace offerings. We read nothing about sin offerings or trespass offerings here. The law, in all its fullness, was to be "written very plainly," upon the plastered stones, and the people, in full, recognised, covenant relationship, were to offer on the altar those special offerings of sweet savour, so blessedly expressive of worship and holy communion. The subject here is not the trespasser in act, or the sinner in nature, approaching the brazen altar, with a trespass offering or a sin offering; but rather a people fully delivered, accepted and blessed - a people in the actual enjoyment of their relationship and their inheritance. True, they were trespassers and sinners; and, as such, needed the precious provision of the brazen altar. This, of course, is obvious, and fully understood and admitted by every one taught of God; but it manifestly is not the subject of Deuteronomy 27: 1-13, and the spiritual reader will, at once, perceive the reason. When we see the Israel of God, in full covenant relationship, entering into possession of their inheritance, having the revealed will of their covenant God Jehovah, plainly and fully written before them, and the milk and honey flowing around them, we must conclude that all question as to trespasses and sins is definitively settled, and that nothing remains for a people so highly privileged and so richly blessed, but to surround the altar of their covenant God, and present those sweet savour offering which mere acceptable to Him and suited to them. In short, the whole scene unfolded to our view in the first half of our chapter is perfectly beautiful. Israel having avouched Jehovah to be their God, and Jehovah having avouched Israel to be His peculiar people, to make them high above all nations which He had made, in praise, and in name, and in honour; and an holy people unto the Lord their God, as He had spoken - Israel thus privileged, blessed and exalted, in full possession of the goodly land, and having all the precious commandments of God before their eyes, what remained, but to present the sacrifices of praise and thanksgiving, in holy worship and happy fellowship? But, in the latter half of our chapter, we find something quite different. Moses appoints six tribes to stand upon mount Gerazim, to bless the people; and six on mount Ebal to curse; but alas! when we come to the actual history, the positive facts of the case, there is not a single syllable of blessing? nothing but twelve awful curses each confirmed by a solemn "amen" from the whole congregation. What a sad change! What a striking contrast! It reminds us of what passed before us in our study of Exodus 19. There could not be a more impressive commentary on the words of the inspired apostle in Galatians 3: 10. "For as many as are of the works of the law" - as many as are on that ground - "are under the curse: for it is; written" - and here he quotes Deuteronomy 27 - "cursed is every one that continueth not in all things which are written in the book of the law to do them." Here we have the real solution of the question. Israel, as to their actual moral condition, were on the ground of law; and hence, although the opening of our chapter presents a lovely picture of God's thoughts respecting Israel, yet the close of it sets forth the sad and humiliating result of Israel's real state before God. There is not a sound from mount Gerazim, not one word of benediction; but, instead thereof, curse upon curse falls on the ears of the people. Nor could it possibly be otherwise. Let people contend for it as they will, nothing but a curse can come upon "as many as are of the works of the law. It does not merely say, "as many as fail to keep the law," though that is true; but, as if to set the truth in the very clearest and most forcible manner before us, the Holy Ghost declares that for all, no matter who, Jew, Gentile or nominal Christian - all who are on the ground or principle of works of law, there is, and can be, nothing but a curse. Thus, then, the reader will be able, intelligently, to account for the profound silence that reigned on mount Gerazim, in the day of Deuteronomy 27 The simple fact is, if one solitary benediction had been heard, it would have been a contradiction to the entire teaching of holy scripture on the question of law. We have so fully gone into the weighty subject of the law, in the first volume of these Notes, that we do not feel called upon to dwell upon it here. We can only say that the more we study scripture, and the more we ponder the law-question in the light of the New Testament, the more amazed we are at the manner in which some persist in contending for the opinion that Christians are under the law, whether for life, for righteousness, for holiness, or for any object whatsoever. How can such an opinion stand for a moment in the face of that magnificent and conclusive statement in Romans 6: "YE ARE NOT UNDER LAW, BUT UNDER GRACE? Deuteronomy 28 In approaching the study of this remarkable section of our book, the reader must bear in mind that it is by no means, to be confounded with chapter 27. Some expositors, in seeking to account for the absence of the blessings in the latter, have sought for them here. But it is a grand mistake - a mistake absolutely fatal to the proper understanding of either chapter. The obvious fact is, the two chapters are wholly distinct, in basis, scope and practical application. Chapter 27 is - to put it as pointedly and briefly as possible - moral and personal. Chapter 28 is dispensational and national. That deals with the great root principle of man's moral condition, as a sinner utterly ruined and wholly incapable of meeting God on the ground of law; this, on the other hand, takes up the question of Israel as a nation, under the government of God. In short, a careful comparison of the two chapters will enable the reader to see their entire distinctness. For instance, what connection can we trace between the six blessings of our chapter and the twelve curses of chapter 27? None whatever. It is not possible to establish the slightest relationship. But a child can see the moral link between the blessings and curses of chapter 28. Let us quote a passage or two in proof. "And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God" - the grand old Deuteronomic motto, the key note of the book - "to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth; and all these blessings shall come on thee, and overtake thee, if thou shalt hearken to the voice of the Lord thy God" - the only safeguard, the true secret of happiness, security, victory and strength - Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." Is it not perfectly plain to the reader that these are not the blessings pronounced by the six tribes on mount Gerazim? What is here presented to us is Israel's national dignity, prosperity, and glory founded upon their diligent attention to all the commandments set before them in this book. It was the eternal purpose of God that Israel should be pre-eminent on the earth, high above all the nations. This purpose shall, assuredly, be made good although Israel, in the past, have shamefully failed to render that perfect obedience which was to form the basis of their national pre-eminence and glory. We must never forget or surrender this great truth. Some expositors have adopted a system of interpretation by which the covenant blessings of Israel are spiritualised and made over to the church of God. This is a most fatal mistake. Indeed, it is hardly possible to set forth in language, or even to conceive the pernicious effects of such a method of handling the precious word of God. Nothing is more certain than that it is diametrically opposed to the mind and will of God. He will not and cannot sanction such tampering with His truth, or such an unwarrantable alienation of the blessings and privileges of His people Israel. True, we read, in Galatians 3. "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive" - what? Blessings in the city and in the field? Blessings in our basket and store? Nay; but "the promise of the Spirit through faith." So also we learn, from the same epistle, in Galatians 4, that restored Israel will be permitted to reckon amongst her children all those who are born of the Spirit, during the Christian period. "But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath an husband." All this is blessedly true; but it affords no warrant whatever for transferring the promises made to Israel to New Testament believers. God has pledged Himself, by an oath, to bless the seed of Abraham His friend - to bless them with all earthly blessings, This promise holds good and is absolutely inalienable. Woe be to all who attempt in the land of Canaan. to interfere with its literal fulfilment, in God's own time. We have referred to this in our studies on the earlier part of this book, and must now rest content with warning the reader, most solemnly, against every system of interpretation which involves such serious consequences as to the word and ways of God. We must ever remember that Israel's blessings are earthly; the church's blessings are heavenly. "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ." Thus, both the nature and the sphere of the church's blessings are wholly different from those of Israel, and must never be confounded. But the system of interpretation above referred to does confound them, to the marring of the integrity of holy scripture, and the serious damage of souls. To attempt to apply the promises made to Israel to the church of God, either now or hereafter, on earth or in heaven, is to turn things completely upside down, and to produce the most hopeless confusion in the exposition and application of scripture. we feel called upon, in simple faithfulness to the word of God, and to the soul of the reader, to press this matter upon his earnest attention. He may rest assured it is, by no means, an unimportant question; so far from this, we are persuaded that it is utterly impossible for any one who confounds Israel and the church, the earthly and the heavenly, to be a sound or accurate interpreter of the word of God. However, we cannot pursue this subject further here. we only trust that the Spirit of God will arouse the heart of the reader to feel its interest and importance, and give him to see the necessity of rightly dividing the word of truth. If this be so, our object will be fully gained. With regard to this twenty-eighth of Deuteronomy, if the reader only seizes the fact of its entire distinctness from its predecessor, he will be able to read it with spiritual intelligence and real profit. There is no need whatever for elaborate exposition. It divides itself naturally and obviously into two parts. In the first, we have a full and most blessed statement of the results of obedience. (See verses 1-15.) In the second, we have a deeply solemn and affecting statement of the awful consequences of disobedience. (See verses 16-68.) And we cannot but be struck with the fact that the section continuing the curses is more than three times the length of the one containing the blessings. That consists of fifteen verses; this of fifty-three. The whole chapter furnishes an impressive commentary on the government of God, and a most forcible illustration of the fact that "our God is a consuming fire." All the nations of the earth may learn from Israel's marvellous history, that God must punish disobedience, and that, too, first of all, in His own. And if He has not spared His own people, what shall be the end of those who know Him not "The wicked shall be turned into hell, and all the nations that forget God." "It is a fearful thing to fall into the hands of the living God." It is the very height of extravagant folly for any one to attempt to evade the full force of such passages, or to explain them away. It cannot be done. Let any one read the chapter before us and compare it with the actual history of Israel, and he will see that as sure as there is a God on the throne of the majesty in the heavens, so surely will He punish evildoers, both here and hereafter. It cannot be otherwise. The government that could or would allow evil to go unjudged, uncondemned, unpunished, would not be a perfect government, would not be the government of God. It is vain to found arguments upon one-sided views of the goodness, kindness and mercy of God. Blessed be His Name, He is kind and good and merciful and gracious, long-suffering and full of compassion. But He is holy and just, righteous and true; and "he hath appointed a day in the which he will judge the world [the habitable earth, oikoumenen] in righteousness, by that man whom he hath ordained; whereof he hath given assurance [given proof, pistin] unto all, in that he hath raised him from the dead." (Acts 17.) However, we must draw this section to a close; but, ere doing so, we feel it to be our duty to call the reader's attention to a very interesting point in connection with verse 13 of our chapter. "The Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them." This, no doubt, refers to Israel as a nation. They are destined to be the head of all the nations of the earth. Such is the sure and settled purpose and counsel of God respecting them. Low as they are now sunk, scattered and lost amongst the nations, suffering the terrible consequences of their persistent disobedience, sleeping, as we read in Daniel 12, in the dust of the earth; yet they shall, as a nation, arise and shine in far brighter glory than that of Solomon. All this is blessedly true, and established, beyond all question, in manifold passages in Moses, the Psalms, the prophets and the New Testament. But, in looking: through the history of Israel, we find some very striking instances of individuals who were permitted and enabled, through infinite grace, to make their own of the precious promise contained in verse 13, and that too in very dark and depressing periods of the national history, when Israel, as a nation, was the tail and not the head. We shall just give the reader an instance or two, not only to illustrate our point, but also to set before him a principle of immense practical importance and universal application. Let us turn, for a moment, to that charming little book of Esther - a book so little understood or appreciated - a book which, we may truly say, fills a niche and teaches a lesson which no other book does. It belongs to a period when, most assuredly, Israel was not the head, but the tail; but, notwithstanding, it presents to our view the very edifying and encouraging picture of an individual son of Abraham so carrying himself as to reach the very highest position, and gaining a splendid victory over Israel's bitterest foe. As to Israel's condition, in the days of Esther, it was such that God could not publicly own them. Hence it is that His name is not found in the book, from beginning to end. The Gentile was the head and Israel the tail. the relationship between Jehovah and Israel could no longer be publicly owned; but the heart of Jehovah could never forget His people; and we may add, the heart of a faithful Israelite could never forget Jehovah or His holy law; and these are just the two facts that specially characterise this most interesting little book. God was acting for Israel behind the scenes, and Mordecai was acting for God before the scenes. It is worthy of remark that neither Israel's best Friend, nor their worst enemy, is once named in the book of Esther; and yet the whole book is full of the actings of both. The finger of God is stamped on every link in the marvellous chain of providence; and, on the other hand, the bitter enmity Of Amalek come out in the cruel plot of the haughty Agagite. All this is intensely interesting Indeed, in rising from the study of this book, we may well say, "Oh! scenes surpassing fable and yet true." No romance could possibly exceed in interest this simple but most blessed history. But we must not expatiate, much as we should like to do so. time and space forbid. We merely refer to it now in order to point out to the reader the unspeakable value and importance of individual faithfulness, at a moment when the national glory was faded and gone. Mordecai stood like a rock for the truth of God. He refused with stern decision, to own Amalek. He would save the life of Ahasuerus and bow to his authority as the expression of the power of God; but he would not bow to Haman. His conduct, in this matter, was governed simply by the word of God. The authority for his course was to be found in this blessed book of Deuteronomy. Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; how he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God" - here was the true secret of the whole matter - "therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it." (Deut. 25: 17-19.) This was distinct enough for every circumcised ear, every obedient heart, every upright conscience. Equally distinct is the language of Exodus 17. "And the Lord said unto Moses, write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it JEHOVAH-nissi [the Lord my banner]: for he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation." (Vers. 14-16.) Here then was Mordecai's authority for refusing a single nod of his head to the Agagite. How could a faithful member of the house of Israel bow to a member of a house with which Jehovah was at war? Impossible. He could clothe himself in sackcloth, fast and weep for his people, but he could not, he would not, he dare not bow to an Amalekite. He might be charged with presumption, blind obstinacy, stupid bigotry, and contemptible narrow-mindedness; but with that he had nothing whatever to do. It might seem the most unaccountable folly to withhold the common mark of respect from the highest noble in the kingdom; but that noble was an Amalekite, and that was enough for Mordecai. The apparent folly was simple obedience. It is this which makes the case so interesting and important for us. Nothing can ever do away with our responsibility to obey the word of God. It might be said to Mordecai that the commandment as to Amalek was a bygone thing, having reference to Israel's palmy days. It was quite right for Joshua to fight with Amalek; Saul, too, ought to have obeyed the word of Jehovah instead of sparing Agag; but now all was changed; the glory was departed from Israel, and it was perfectly useless to attempt to act on Exodus 17 or Deuteronomy 27. All such arguments, we feel assured, would have no weight whatever with Mordecai. It was enough for him that Jehovah had said, "Remember what Amalek did.... Thou shalt not forget it." How long was this to hold good? "From generation to generation. Jehovah's war with Amalek was never to cease until his very name and remembrance were blotted out from under heaven. And why? Because of his cruel and heartless treatment of Israel. Such was the kindness of God toward His people! How then could a faithful Israelite ever bow to an Amalekite? Impossible. Could Joshua bow to Amalek? Nay. Did Samuel? Nay; "he hewed Agag in pieces before the Lord in Gilgal." How then could Mordecai bow to him? He could not do it, cost what it might. It mattered not to him that the gallows was erected for him. He could be hanged, but he could never do homage to Amalek. And what was the result? A magnificent triumph! There stood the proud Amalekite near the throne, basking in the sunshine of royal favour, boasting himself in his riches, his greatness, his glory, and about to crush beneath his foot the seed of Abraham. There, on the other hand, lay poor Mordecai in sackcloth and ashes and tears. What could he do? He could obey. He had neither sword nor spear; but he had the word of God, and by simply obeying that word, he gained a victory over Amalek quite as decisive and splendid in its way, as that gained by Joshua, in Exodus 17 - a victory which Saul failed to gain, though surrounded by a host of warriors selected from the twelve tribes of Israel. Amalek sought to get Mordecai hanged; but instead of that he was obliged to act as his footman, and conduct him in all but regal pomp and splendour through the street of the city. "And Haman answered the king, For the man whom the king delighteth to honour, let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: and let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour. And Mordecai came again to the king's gate. But Haman hasted to his house mourning and having his head covered." Here, assuredly Israel was the head and Amalek the tail - Israel, not nationally but individually. But this was only the beginning of Amalek's defeat and of Israel's glory. Haman was hanged on the very gallows he had erected for Mordecai, "And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad." Nor was this all. The effect of Mordecai's marvellous victory was felt far and wide over the hundred and twenty-seven provinces of the empire. "In every province, and in every city whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many people of the land became Jews; for the fear of the Jews fell upon them." And, to crown all, we read that "Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed." Now, reader, does not all this prove to us, in the most striking manner, the immense importance of individual faithfulness? Is it not eminently calculated to encourage us to stand for the truth of God, cost what it may? Only see what marvellous results followed from the actings of one man! Many might have condemned Mordecai's conduct. It might have seemed like unaccountable obstinacy to refuse a simple mark of respect to the highest noble in the empire. But it was not so. It was simple obedience. It was decision for God, and it led to a most magnificent victory, the spoils of which were reaped by his brethren at the very ends of the earth. For further illustration of the subject suggested by Deuteronomy 28: 13, we must refer the reader to Daniel 3 and Daniel 6 there he will see what morally glorious results can be reached by individual faithfulness to the true God, at a moment when Israel's national glory was gone; their city and temple in ruins. The three worthies refused to worship the golden image. They dared to face the wrath of the king, to withstand the universal voice of the empire, yea, to meet the fiery furnace itself, rather than disobey. They could surrender life, but they could not surrender the truth of God. And what was the result? A splendid victory! They walked through the furnace with the Son of God, and were called forth from the furnace as witnesses and servants of the Most High God. Glorious privilege! Wondrous dignity! And all the simple result of obedience. Had they gone with the crowd, and bowed the head in worship to the national god, in order to escape the dreadful furnace, see what they would have lost! But, blessed be God, they were enabled to stand fast in the confession of the grand foundation truth of the unity of the Godhead - that truth which had been trampled under foot amid the splendours of Solomon's reign; and the record of their faithfulness has been penned for us by the Holy Spirit, in order to encourage us to tread, with firm step, the path of individual devotedness, in the face of a God-hating, Christ-rejecting world, and in the face of a truth-neglecting Christendom. It is impossible to read the narrative and not have our whole renewed being stirred up and drawn out in earnest desire for more deep-toned personal devotedness to Christ and His precious cause. Similar must be the effect produced by the study of Daniel 6. We cannot allow ourselves to quote or expatiate. We can only commend the soul-stirring record to the attention of the reader. It is uncommonly fine, and it furnishes a splendid lesson for this day of soft, self-indulgent, easy-going profession, in which it costs people nothing to give a nominal assent to the truths of Christianity; but in which, notwithstanding, there is so little desire or readiness to follow, with whole-hearted decision, a rejected Lord, or to yield an unqualified and unhesitating obedience to His commandments. How refreshing, in the face of so much heartless indifference, to read of the faithfulness of Daniel! He, with unflinching decision, persisted in his holy habit of praying three times a day, with his window open toward Jerusalem, although he knew that the den of lions was the penalty of his act. He might have closed his window and drawn his curtains and retired into the privacy of his chamber to pray, or he might have waited for the midnight hour when no human eye could see, or human ear hear him. But no; this beloved servant of God would not hide his light under a bed or a bushel. There was a great principle at stake. It was not merely that he would? pray to the one living and true God, but he would pray with "his windows open towards Jerusalem." And why "toward Jerusalem"? Because it was God's centre. But it was in ruins. True, for the present and as looked at from a human standpoint. But to faith, and from a divine standpoint, Jerusalem was God's centre for His earthly people. It was and it shall be, beyond all question. And not only so, but its dust is precious to Jehovah; and hence Daniel was in full communion with the mind of God when he opened his windows toward Jerusalem and prayed. He had scripture for what he did, as the reader may see by referring to 2 Chronicles 6. "If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name." Here was Daniel's warrant. This was what he did, utterly regardless of human opinions; and utterly regardless, too, of pains and penalties. He would rather be thrown into the den of lions than surrender the truth of God. He would rather go to heaven with a good conscience than remain on earth with a bad one. And what was the result? Another splendid triumph! "Daniel was taken up out of the den, and no manner of hurt was found upon him, BECAUSE HE IN HIS GOD." Blessed servant! Noble witness! Assuredly he was the head, on this occasion, and his enemies the tail. And how? Simply by obedience to the word of God. This is what we deem to be of such vast moral importance for this our day. It is to illustrate and enforce this that we refer to those brilliant examples of individual faithfulness at a time when Israel's national glory was in the dust, their unity gone and their polity broken up. We cannot but regard it as a fact full of interest, full of encouragement, full of suggestive power, that in the darkest days of Israel's history as a nation we have the brightest and noblest examples of personal faith and devotedness. We earnestly press this upon the attention of the Christian reader. We consider it eminently calculated to strengthen and cheer up our hearts in standing for the truth of God at a moment like the present, when there is so much to discourage us in the general condition of the professing church. It is not that we are to look for such speedy, striking and splendid results as were realised in those cases to which we have referred. This is by no means the question. What we have to keep before our hearts is the fact that, no matter what may be the condition of the ostensible people of God at any given time, it is the privilege of the individual man of God to tread the narrow path and reap the precious fruits of simple obedience to the word of God and the precious commandments of our Lord and Saviour Jesus Christ. This, we feel persuaded, is a truth for the day. May we all feel its holy power! We are in imminent danger of lowering the standard of personal devotedness because of the general condition. This is a fatal mistake; yea, it is the positive suggestion of the enemy of Christ and His cause. If Mordecai, Shadrach, Meshach, Abednego, and Daniel had acted thus, what would have been the result? Ah! no; reader, we have ever to bear in mind that our one great business is to obey and leave results with God. It may please Him to permit His servants to see striking results, or He may see fit to allow them to wait for that great day that is coming when there will be no danger of our being puffed up by seeing any little fruit of our testimony. Be this as it may, it is our plain and bounden duty to tread that bright and blessed path indicated for us by the commandments of our precious and adorable Lord and Saviour Jesus Christ. May God enable us, by the grace of His Holy Spirit so to do! May we cleave to the truth of God with purpose of heart, utterly regardless of the opinions of our fellow men who may charge us with narrowness, bigotry, intolerance and such like. We have just to go on with the Lord. Deuteronomy 29 This chapter closes the second grand division of our book. In it we have a most solemn appeal to the conscience of the congregation. It is what we may term the summing up and practical application of all that has gone before in this most profound, practical and hortatory section of the five books of Moses. "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 by Horeb." Allusion has already been made to this passage as one of the many proofs of the entire distinctness of the book of Deuteronomy from the preceding section of the Pentateuch. But it claims the reader's attention on another ground. It speaks of a special covenant made with the children of Israel, in the land of Moab, in virtue of which they were to be brought into the land. This covenant was as distinct from the covenant made at Sinai, as it was from the covenant made with Abraham, Isaac and Jacob. In a word, it was neither pure law, on the one hand; nor Pure grace, on the other, but government exercised in sovereign mercy. It is perfectly clear that Israel could not enter the land on the ground of the Sinai or Horeb covenant, inasmuch as they had completely failed under it, by making a golden calf. They forfeited all right and title to the land, and were only saved from instant destruction by sovereign mercy exercised toward them through the mediation and earnest intercession of Moses. It is equally plain that they did not enter the land on the ground of the Abrahamic covenant of grace, for had they done so, they would not have been turned out of it. Neither the extent nor the duration of their tenure answered to the terms of the covenant made with their fathers. It was by the terms of the Moab covenant that they entered upon the limited and temporary possession of the land of Canaan; and inasmuch as they have as signally failed under the Moab covenant, as under that of Horeb - failed under government as completely as under law, they are expelled from the land and scattered over the face of the earth, under the governmental dealings of God. But not for ever. Blessed be the God of all grace, the seed of Abraham His friend shall yet possess the land of Canaan, according to the magnificent terms of the original grant. "The gifts and calling of God are without repentance." Gifts and calling must not be confounded with law and government. Mount Zion can never be classed with Horeb and Moab. The new and everlasting covenant of grace, ratified by the precious blood of the Lamb of God, shall be gloriously fulfilled to the letter, spite of all the powers of earth and hell, men and devils combined. "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to Me a people; and they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away." (Heb. 8: 8-13.) Now the reader must carefully guard against a system of interpretation that would apply this precious and beautiful passage to the church. It involves a threefold wrong: namely, a wrong to the truth of God; a wrong to the church; and a wrong to Israel. We have raised a warning note on this subject, again and again, in the course of our studies on the Pentateuch, because we feel its immense importance. It is our deep and thorough conviction that no one can understand, much less expound the word of God who confounds Israel with the Church The two things are as distinct as heaven and earth; and hence when God speaks of Israel, Jerusalem and Zion, if we presume to apply those names to the New Testament church, it can only issue in utter confusion. We believe it to be a simple impossibility to set forth the mischievous consequences of such a method of handling the word of God. It puts an end to all accuracy of interpretation and to all that holy precision and divine certainty which scripture is designed and fitted to impart. It mars the integrity of truth, damages the souls of God's people, and hinders their progress in divine life and spiritual intelligence. In short, we cannot too strongly urge upon every one who reads these lines the absolute necessity of guarding against this fatally false system of handling holy scripture. We must beware of meddling with the scope of prophecy, or the true application of the promises of God. We have no warrant whatever to interfere with the divinely appointed sphere of the covenants. The inspired apostle tells us distinctly, in the ninth of Romans, that they pertain to Israel; and if we attempt to alienate them from the Old Testament fathers and transfer them to the church of God, the body of Christ, we may depend upon it, we are doing what Jehovah-Elohim will never sanction. The church forms no part of the ways of God with Israel and the earth. Her place, her portion, her privileges, her prospect are all heavenly. She is called into existence in this time of Christ's rejection, to be associated with Him where He is now hidden in the heavens, and to share His glory in the coming day. If the reader fully grasps this grand and glorious truth, it will go far towards helping him to put things into their right places and leave them there. We must now turn our attention to the very solemn, practical application of all that has passed before us to the conscience of every member of the congregation. "And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; the great temptations which thine eyes have seen, the signs, and those great miracles; yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. This is peculiarly solemn. The most astounding miracles and signs may pass before us, and leave the heart untouched. These things may produce a transient effect upon the mind and upon the natural feelings; but unless the conscience is brought into the light of the divine presence, and the heart brought under the immediate action of the truth by the power of the Spirit of God, there is no permanent result reached. Nicodemus inferred from the miracles of Christ that he was a teacher come from God; but this was not enough. He had to learn the deep and wondrous meaning of that mighty sentence, "Ye must be born again." A faith founded on miracles may leave people unsaved, unblessed, unconverted - awfully responsible, no doubt, but wholly unconverted. we read, at the close of the second of John's Gospel, of many who professed to believe on Christ when they saw His miracles; but He did not commit Himself unto them. There was no divine work, nothing to be trusted. There must be a new life, a new nature; and miracles and signs cannot impart this. We must be born again - born of the word and Spirit of God. The new life is communicated by the incorruptible seed of the Gospel of God, lodged in the heart by the power of the Holy Ghost. It is not a head belief founded on miracles, but a heart-belief in the Son of God. It is something which could never be known under law or government. "The gift of God is eternal life, through Jesus Christ our Lord." Precious gift! Glorious source! Blessed channel! Universal and everlasting praise to the Eternal Trinity! "And I have led you forty years in the wilderness; your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot" - wonderful clothes! wonderful shoes! God took care of them and made them last, blessed for ever be His great and Holy Name! - "Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye might know that I am the Lord your God." They were fed and clothed by God's own gracious hand. "Man did eat angels' food." They had no need of wine or strong drink, no need of stimulants. "They drank of that spiritual rock that followed them, and that rock was Christ." That pure stream refreshed them in the dreary desert, and the heavenly manna sustained them day by day. All they wanted was the capacity to enjoy the divine provision. Here alas! like ourselves, they failed. They got tired of the heavenly food, and lusted for other things. How sad that we should he so like them! How very humbling that we should so fail to appreciate that precious One whom God has given to be our life, our portion, our object, our all in all! How terrible to find our hearts craving the wretched vanities and follies of this poor passing world - its riches, its honours, its distinctions, its pleasures which all perish in the usage, and which even if they were lasting, are not, for a, moment, to be compared with "the unsearchable riches of Christ!" may God, in His infinite goodness, "grant us, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in our hearts by faith; that we, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that we may be filled with all the fullness of God." Oh! that this most blessed prayer may be answered in the deep and abiding experience of the reader and the writer! "And when ye came unto this place, Sihon the king of Heshbon, and Og the king of Bashan" - formidable and much dreaded foes! - "came out against us unto battle, and we smote them." and had they been ten thousand times as great and as formidable, they would have proved to be as chaff before the presence of the God of the armies of Israel. "And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh." Will any one dare to compare this with what human history records respecting the invasion of South America by the Spaniards? Woe be to those who do so! They will find themselves terribly mistaken. There is this grand and all-important difference, that Israel had the direct authority of God for what they did to Sihon and Og; the Spaniards could show no such authority for what they did to the poor ignorant savages of South America. This alters the case completely. The introduction of God and His authority is the one perfect answer to every question, the divine solution of every difficulty. May we ever keep this weighty fact in the remembrance of the thoughts of our hearts, as a divine antidote against every infidel suggestion! "Keep therefore the words of this [the Moab] covenant, and do them, that ye may prosper in all that ye do." Simple obedience to the word of God ever has been, is now, and ever shall be the deep and real secret of all true prosperity. To the Christian, of course, the prosperity is not in earthly or material things, but in heavenly and spiritual; and we must never forget that it is the very height of folly to think of prospering or making progress in the divine life if we are not yielding an implicit obedience to all the commandments of our blessed and adorable Lord and Saviour Jesus Christ. "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you; continue ye in my love. 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." Here is true Christian prosperity. May we earnestly long after it, and diligently pursue the proper method of attaining it! "Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, your little ones" - touching and interesting fact! - "your wives, and thy stranger that is in thy camp" - How exquisite, how deeply affecting the expression "thy stranger!" What a powerful appeal to Israel's heart on behalf of the stranger! - "From the hewer of thy wood unto the drawer of thy water; that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day; that he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. Neither with you only do I make this covenant and this oath; but with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day; - for ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by; and ye have seen their abominations [that is, the objects of their worship, their false gods], and their idols, wood and stone, silver and gold, which were among them." (Vers. 10-17.) This earnest appeal is not only general, but also intensely individual. This is very important. We are ever prone to generalise, and thus miss the application of truth to our individual conscience. This is a grave mistake, and a most serious loss to our souls. We are, every one of us, responsible to yield an implicit obedience to the precious commandments of our Lord. It is thus we enter into the real enjoyment of our relationship, as Moses says to the people, "that he may establish thee for a people unto himself, and that he may be unto thee a God." Nothing can be more precious. And then it is so very simple. There is no vagueness, obscurity or mysticism about it. It is simply having His most precious commandments treasured up in our hearts, acting upon the conscience, and carried out in the life. This is the true secret of habitually realising our relationship with our Father, and with our Lord and Saviour Jesus Christ. For any one to imagine that he can enjoy the blessed sense of intimate relationship, while living in the habitual neglect of our Lord's commandments is a miserable and mischievous delusion. "If ye keep my commandments ye shall abide in my love." This is the grand point. Let us deeply ponder it. "If ye love me keep my commandments." "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." "For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God." These are seasonable words for this day of easy going, self-indulgent, worldly profession. May they sink down into our ears and into our hearts! May they take full possession of our whole moral being, and bring forth fruit in our individual history. We feel persuaded of the need of this practical side of things. We are in imminent danger, while seeking to keep clear of everything like legality, of running into the opposite evil of carnal laxity. The passages of holy scripture which we have just quoted - and they are but a few of many - supply the divine safeguard against both these pernicious and deadly errors. It is blessedly true that we are brought into the holy relationship of children by the sovereign grace of God, through the power of His word and Spirit. This one fact cuts up by the roots the noxious weed of legality. But then surely the relationship has its suited affections, its duties and its responsibilities, the due recognition of which furnishes the true remedy for the terrible evil of carnal laxity so prevalent on all hands. If we are delivered from law-works - as, thank God, we are, if we are true Christians - it is not that we should be good-for-nothing, self-pleasers, but that life-works might be produced in us, to the glory of Him whose Name we bear, whose we are, and whom we are bound, by every argument, to love, obey and serve. May we, beloved reader, earnestly seek to apply our hearts to this practical line of things. We are imperatively called upon to do so, and we may fully count upon the abundant grace of our Lord Jesus Christ to enable us to respond to the call, spite of the ten thousand difficulties and hindrances that lie in our way. Oh! for a deeper work of grace in our souls, a closer walk with God, a more pronounced discipleship! Let us give ourselves to the earnest pursuit of these things! We must now proceed with the lawgiver's solemn appeal. He warns the people to take heed, "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood." These searching words are referred to by the inspired apostle in his Epistle to the Hebrews, in a very emphatic manner. "Looking diligently," he says, "lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled." What weighty words are these! How full of wholesome admonition and warning! They set forth the solemn responsibility of all Christians. We are all called upon to exercise a holy, jealous, godly care over each other, which alas! is but little understood or recognised. We are not all called to be pastors or teachers. The passage just quoted does not refer particularly to such. It refers to all Christians, and we are bound to attend to it. We hear great complaints, on all sides, of the sad lack of pastoral care. No doubt there is a great lack of true pastors in the church of God, as there is of every other gift. This is only what we might expect. How could it be otherwise? How could we expect a profusion of spiritual gifts in our present miserable condition? The Spirit is grieved and quenched by our lamentable divisions, our worldliness, our gross unfaithfulness. Need we then marvel at our deplorable poverty? But our blessed Lord is full of deep and tender compassion toward us, in the midst of our ruin and spiritual desolation; and if we only humbled ourselves under His mighty hand, He would graciously lift us up, and enable us, in many ways, to meet the deficiency of pastoral gift amongst us. We might, through His precious grace, look, more diligently and lovingly, after one another, and seek each other's spiritual progress and prosperity in a thousand ways. Let not the reader imagine, for a, moment, that we mean to give the smallest countenance to prying officiousness or unwarrantable espionage on the part of Christians. Far away be the thought! We look upon such things as perfectly insufferable in the church of God. They stand at the very moral antipodes of that loving, holy, tender, diligent pastoral care of which we speak, and for which we long. But does it not strike the reader that, while giving the widest possible berth to these most contemptible evils to which we have just referred, we might cultivate and exercise a loving prayerful interest in one another, and a holy watchfulness and care which might prevent many a root of bitterness from springing up? We cannot doubt it. It is quite true we are not all called to be pastors; and it is equally true that there is a grievous dearth of pastors in the church of God. We mean, of course, true pastors - pastors given by the Head of the church-men with a pastor's heart, and real pastoral gift and power. All this is undeniable, and for this very reason, it ought to stir the hearts of the Lord's beloved people everywhere to seek of Him grace to enable them to exercise a tender, loving, brotherly care over one another which might go a great way toward supplying the need of pastors amongst us. One thing is clear, that in the passage just quoted from Hebrews 12 there is nothing said about pastors. It is simply a most stirring exhortation to all Christians to exercise mutual care, and to watch against the springing up of any root of bitterness. And oh! how needful this is! How terrible are those roots! How bitter they are! How widely spread are their pernicious tendrils, at times! What irreparable mischief they do! How many are defiled by them! How many precious links of friendship are snapped, and how many hearts broken by them! Yes, reader, and how often we have felt persuaded that a little judicious pastoral or even brotherly care, a little loving, godly counsel might have nipped the evil in the bud and thus hindered an incalculable amount of mischief and sorrow. May we all lay these things to heart, and earnestly seek grace to do what we can to prevent roots of bitterness springing up and spreading abroad their defiling influence! But we must hearken to further weighty and searching words from the beloved and venerable lawgiver He drags a most solemn picture of the end of the one who caused the root of bitterness to spring up. "And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst." Fatal delusion! Crying peace, peace, when there is no peace, but imminent wrath and judgement. "The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and," - instead of the "peace" which he vainly promised himself - "all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven." Awful warning to all who act as roots of bitterness in the midst of the people of God, and to all who countenance them! "And the Lord shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law; so that the generation to come of your children, that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the Lord hath laid upon it; and that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the Lord overthrew in his anger, and in his wrath." Soul-subduing examples of the governmental dealings of the living God which ought to speak with a voice of thunder in the ears of all those who are turning the grace of our God into lasciviousness and denying the Lord that bought them! - "Even all nations shall say, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them when he brought them forth out of the land of Egypt; for they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them; and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book; and the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day." (Vers. 19-28.) Reader, how peculiarly solemn is all this! What a powerful illustration of the apostle's words, "It is a fearful thing to fall into the hands of the living God!" And again, "Our God is a consuming fire!" How important that the professing church should give heed to such warning notes! Most assuredly, she is called to learn much from the history of God's dealings with His people Israel; Romans 11 is perfectly clear and conclusive as to this. The apostle, in speaking of the divine judgement upon the unbelieving branches of the olive tree, thus appeals to Christendom, "If some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off; and thou standest by faith. BE NOT HIGH-MINDED, BUT FEAR; for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God; on them which fell severity; but toward thee goodness, if thou continue in his goodness; otherwise thou also shalt be cut off." Alas! the professing church has not continued in the goodness of God. It is utterly impossible to read her history, in the light of scripture, and not see this. She has grievously departed, and there is nothing before her save the unmingled wrath of Almighty God. The beloved members of the body of Christ who, sad to say, are mingled with the terrible mass of corrupt profession, will be gathered out of it and taken to the place prepared in the Father's house in heaven. Then, if not before, they will see how wrong it was to have remained in connection with what was so flagrantly opposed to the mind of Christ as revealed with divine clearness and simplicity in the holy scriptures. But as to the great thing known as Christendom, it will be "spued out" and "cut off." It will be given over to strong delusion, to believe a lie, "That they all might be damned who believed not the truth, but had pleasure in unrighteousness." Tremendous words! May they ring in the ears and sink down into the hearts of thousands who are going on from day to day, week to week, and year to year, content with a mere name to live, a form of godliness but denying the power, "lovers of pleasure rather than lovers of God". What an awfully graphic picture of so-called Christian England! How appalling the condition and the destiny of the pleasure hunting thousands who are rushing blindly, heedlessly and madly down the inclined plane that leads to hopeless and everlasting misery! May God, in His infinite goodness, by the power of His Spirit and by the mighty action of His word, rouse the hearts of His people everywhere to a more profound and influential sense of these things! We must now, ere closing this section, briefly direct the reader's attention to the last verse of our chapter. It is one of those passages of scripture sadly misunderstood and misapplied. "The secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law." This verse is constantly used to hinder the progress of souls in the knowledge of "the deep things of God;" but its simple meaning is this; the things "revealed" are what we have had before us in the preceding chapter of this book; the things "secret," on the other hand, refer to those resources of grace which God had in store to be unfolded when the people should have utterly failed to "do all the words of this law." The revealed things are what Israel ought to have done, but did not do; the secret things are what God would do, spite of Israel's sad and shameful failure, and they are most blessedly presented in the following chapters - the counsels of divine grace, the provisions of sovereign mercy to be displayed when Israel shall have thoroughly learnt the lesson of their utter failure under both the Moab and the Horeb covenants. Thus this passage, when rightly understood, so far from affording any warrant for the use so constantly made of it, encourages the heart to search into these things which, though "secret" to Israel, in the plains of Moab, are fully and clearly "revealed" to us for our profit, comfort and edification.* The Holy Spirit came down, on the day of Pentecost to lead the disciples into all truth. The canon of scripture is complete; all the purposes and counsels of God are fully revealed. The mystery of the church completes the entire circle of divine truth. The apostle John could say to all God's children, "Ye have an unction from the Holy One, and know all things." \ Thus the entire New Testament abounds with evidence to prove the mistaken use that is so constantly made of Deuteronomy 29: 29. We have dwelt upon it because we are aware that the Lord's beloved people are sadly hindered by it, in their progress in divine knowledge. The enemy would ever seek to keep them in the dark, when they ought to be walking in the sunlight of divine revelation - to keep them as babes feeding upon milk, when they ought, as those "of full age," to be feeding upon the "strong meat" so freely provided for the church of God. We have but little idea of how the Spirit of God is grieved, and Christ dishonoured by the low tone of things amongst us. How few really "know the things that are freely given to us of God!" Where are the proper privileges of the Christian understood, believed and realised? How meagre is our apprehension of divine things! How stunted our growth! How feeble our practical exposition of the truth of God! What a blotted epistle of Christ we present! Beloved Christian reader, let us seriously ponder these things in the divine presence. Let us honestly search out the root of all this lamentable failure, and have it judged and put away, that so we may, more faithfully and unmistakably, declare whose we are and whom we serve. May it be more thoroughly manifest that Christ is our one absorbing object! Deuteronomy 30 This chapter is one of very deep interest and importance. It is prophetic, and presents to us some of "the secret things" referred to at the close of the Preceding chapter. It unfolds some of those most precious resources of grace treasured up in the heart of God to be unfolded when Israel, having utterly failed to keep the law, should be scattered to the ends of the earth. "And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee." How touching, how perfectly beautiful is all this! It is no question of law-keeping, but something far deeper, far more precious; it is the turning of the heart - the whole heart, the whole soul to Jehovah, at a time when a literal obedience to the law is utterly impossible. It is a broken and contrite heart turning to God, and God, in deep and tender compassion, meeting that heart. This is true blessedness, at all times, and in all places. It is something above and beyond all dispensational dealings and arrangements. It is God Himself, in all the fullness and ineffable blessedness of what He is, meeting a repentant soul; and we may truly say that when these two meet, all is divinely and eternally settled. It must be perfectly clear to the reader that what we have now before us is something as far removed from law-keeping and human righteousness as heaven is above earth. The first verse of our chapter proves, in the clearest possible manner, that the people are viewed as in a condition in which the carrying out of the ordinances of the law is a simple impossibility. But, blessed be God, there is not a spot on the face of the earth, be it ever so remote, from which the heart cannot turn to God. The hands might not be able to present a victim for the altar; the feet might not be able to travel to the appointed place of worship; but the heart could travel to God. Yes; the poor crushed, broken, contrite heart could go directly to God, and God, in the depth of His compassion and tender mercy, could meet that heart, bind it up and fill it to overflowing with the rich comfort and consolation of His love, and the full joy of His salvation. But let us hearken yet further to those "secret things" which "belong to God" - things precious beyond all human thought. "If any of thine be driven out unto the utmost parts of heaven as far as they could go - "from thence will the Lord thy God gather thee, and from thence will he fetch thee; and the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers." How precious is all this! But there is something far better still. Not only will He gather them, fetch them, and multiply them, not only will He act in power for them, but He will do a mighty work of grace in them of far more value than any outward prosperity however desirable. "And the Lord thy God will circumcise thine heart" - the very centre of the whole moral being, the source of all those influences which go to form the character - "and the heart of thy seed, to love the Lord thy God with all thine heart" - the grand moral regulator of the entire life - "and with all thy soul, that thou mayest live. And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee" - A solemn word for all those nations who have ever sought to oppress the Jews! - "And thou shalt return, and obey the voice of the Lord, and do all his commandments, which I command thee this day. Nothing can be more morally lovely than all this. The people gathered, fetched, multiplied, blessed, circumcised in heart, thoroughly devoted to Jehovah, and yielding a whole-hearted, loving obedience to all His precious commandments! What can exceed this in blessedness for a people on the earth? "And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers," "if thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God, with all thine heart, and with all thy soul. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." (Vers. 10-14.) This is a singularly interesting passage. It furnishes a key to "the secret things" already referred to, and sets forth the great principles of divine righteousness, in vivid and beautiful contrast to legal righteousness in every possible aspect. According to the truth here unfolded, it matters not, in the least, where a soul may be, here, there or anywhere; "The word is nigh thee." It could not possibly be nigher. What could be nigher than "In thy mouth, and in thy heart?" We need not, as we say, move a muscle to get it. If it were above us or beyond us, reason would that we might complain of our utter inability to reach it. But no; there is no need of either hands or feet, in this most blessed and all-important matter. The heart and the mouth are here called into exercise. There is a very beautiful allusion to the above passage in the tenth chapter of the epistle to the Romans, to which the reader may refer with much interest and profit. Indeed it is so full of evangelic sweetness that we must quote it. "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have a zeal of God, but not according to knowledge. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the day for righteousness to every one that believeth" - not to every one who says he believes, as in James 2: 14. - "For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down") - striking parenthesis! Marvellous instance of the Spirit's use of Old Testament scripture! It bears the distinct stamp of His master hand - "Or, who shall descend into the deep? (that is, to bring up Christ Again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach;" - How perfectly beautiful the addition! Who but the Spirit could have supplied it? - "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation For the scripture saith, Whosoever believeth on him shall not be ashamed." Mark this beautiful word, "whosoever." It, most assuredly, takes in the Jew. It meets him wherever he may be, a poor exile, at the very ends of the earth, under circumstances where obedience to the law, as such, was simply impossible; but where the rich and precious grace of God, and His most glorious salvation could meet him, in the depth of his need. There, though he could not keep the law, he could confess with his mouth the Lord Jesus, and believe in his heart that God had raised Him from the dead; and this is salvation. But then, if it be "whosoever" it cannot possibly be confined to the Jew; nay, it cannot be confined at all; and hence the apostle goes on to say, "There is no difference between the Jew and the Greek" There was the greatest possible difference under the law. There could not be a broader or more distinct line of demarcation than that which the lawgiver had drawn between the Jew and the Greek; but that line is obliterated, for a double reason: first, because "all have sinned and come short of the glory of God." (Rom. 3: 23.) And, secondly, because "The same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved." How blessedly simple! "Calling" "believing" "confessing!" Nothing can exceed the transcendent grace that shines in these words. No doubt, it is assumed that the soul is really in earnest; that the heart is engaged. God deals in moral realities. It is not a nominal, notional, head belief; but divine faith wrought in the heart by the Holy Ghost - a Living faith which connects the soul, in a divine way and by an everlasting link, to Christ. And then there is the confessing with the mouth, the Lord Jesus. This is of cardinal importance. A man may say, "I believe in my heart, but I am not one for parading my religious belief. I am not a talker. I keep my religion to myself. It is entirely a matter between my soul and God; I do not believe in that perpetual intruding our religious impressions upon other people. Many who talk loudly and largely about their religion in public, make but a sorry figure in private, and I certainly do not want to be identified with such. I utterly abhor all cant. Deeds, not words for me. All this sounds very plausible; but it cannot stand for a moment in the light of Romans 10: 9. There must be the confession with the mouth. Many would like to be saved by Christ, but they shrink from the reproach of confessing His precious Name. They would like to get to heaven when they die, but they do not want to be identified with a rejected Christ. Now God does not own such. He looks for the full, bold, clear confession of Christ, in the face of a hostile world. Our Lord Christ, too, looks for this confession. He declares that whoso confesses Him before men, He will confess before the angels of God; but whoso denies Him before men, He will deny before the angels of God. The thief on the cross exhibited the two great branches of true saving faith. He believed with his heart, and confessed with his mouth. Yes, he gave a flat contradiction to the whole world on the most vital question that ever was or ever could be raised, and that question was Christ. He was a thoroughly pronounced disciple of Christ. Oh! that there were more such! There is a terrible amount of indefiniteness and cold half-heartedness in the professing church, grievous to the Holy Ghost, offensive to Christ, hateful to God. We long for bold decision, out-and-out, unmistakable testimony to the Lord Jesus. May God the Holy Spirit stir up all our hearts, and lead us forth, in more thorough consecration of heart, to that blessed One who freely gave His life to save us from everlasting burnings! We shall close this section by quoting for the reader the last few verses of our chapter in which Moses makes a peculiarly solemn appeal to the hearts and consciences of the people. It is a most powerful word of exhortation. "See, I have set before thee this day life and good, and death and evil." Thus it is ever in the government of God. The two things are inseparably linked together. Let no man dare to snap the link. God "will render to every man according to his deeds; to them who by patient continuance in well-doing, seek for glory, and honour and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good to the Jew first, and also to the Gentile. For there is no respect of persons with God." (Rom 2: 6-11) The apostle does not, in this great practical passage, go into the question of power; he simply states the broad fact - a fact applicable at all times, and under all dispensations, government, Law and Christianity; it ever holds good that "God will render to every man according to his deeds." This is of the very last possible importance. May we ever bear it in mind. It may perhaps be said, "Are not Christians under grace?" Yes, thank God; but does this weaken, in the smallest degree, the grand governmental principle stated above? Nay, it strengthens and confirms it immensely. But, again, some may feel disposed to say, "Can any unconverted person do good?" We reply, this question is not raised, in the scripture just quoted. Every one taught of God knows, and feels and owns, that not one atom of "good" has ever been done in this world but by the grace of God; that man left to himself will do evil only, evil continually. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights." All this is most blessedly true, and thankfully owned by every pious soul; but it leaves wholly untouched the fact set forth in Deuteronomy 30 and confirmed by Romans 2 that life and good, death and evil are bound together by an inseparable link. May we never forget it! May it ever abide in the remembrance of the thoughts of our hearts! "See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgements, that thou mayest live and multiply; and the Lord thy God shall bless thee in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto Him;" - the all important, essential thing, for each, for all, the very spring and power of all true religion, in every age, in every place - "for he is thy life, and the length of thy days" - How close! How vital! How real! How very precious! - "that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." (Vers. 15-20.) Nothing can be more solemn than this closing appeal to the congregation: it is in full keeping with the tone and character of the entire book of Deuteronomy - a book marked throughout by the most powerful exhortations that ever fell on mortal ears, we have no such soul-stirring appeals in any of the preceding sections of the Pentateuch. Each book, we need not say, has its own specific niche to fill, its own distinct object and character; but the great burden of Deuteronomy, from beginning to end, is exhortation; its thesis, the word of God, its object, obedience - whole-hearted, earnest, loving obedience - grounded on a known relationship, and enjoyed privileges. Deuteronomy 31 The heart of Moses still lingers, with deep tenderness and affectionate solicitude, over the congregation. It seems as though he could never weary of pouring into their ears his earnest exhortations. He felt their need; he foresaw their danger; and, like a true and faithful shepherd, he sought, with all the deep and tender affection of His large, loving heart, to prepare them for what was before them. No one can read his closing words without being struck with their peculiarly solemn tone. They remind us of Paul's touching farewell to the elders of Ephesus. Both these beloved and honoured servants realised, in a very vivid manner, the seriousness of their own position, and that of the persons they were addressing. They felt the uncommon gravity of the interests at stake, and the urgent need of the most faithful dealing with the heart and conscience. This will account for what we may term the awful solemnity of their appeals. All who really enter into the situation and destiny of the people of God, in a world like this, must be serious. The true sense of these things, the apprehension of them in the divine presence must, of necessity, impart a holy gravity to the character and a special pungency and power to the testimony. "And Moses went, and spake these words unto all Israel. And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in; also the Lord hath said unto me, Thou shalt not go over this Jordan." How very touching this allusion to his great age, and this fresh and final reference to the solemn governmental dealing of God with himself personally! The direct and manifest object of both was to give effect to his appeal to the hearts and consciences of the people - to strengthen the moral lever by which this beloved and honoured servant of God sought to move them in the direction of simple obedience. If he points to his gray hairs, or to the holy discipline exercised towards him, it, most assuredly, is not for the purpose of bringing himself, his circumstances, or his feelings before them, but simply to touch the deepest springs of their moral being by every possible means. "The Lord thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them; and Joshua, he shall go over before thee, as the Lord hath said. And the Lord shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them whom he destroyed. And the Lord shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you" Not a word of murmuring or repining as to himself; not the faintest tinge of envy or jealousy in his reference to the one who was to take his place; not the most distant approach to anything of the kind; every selfish consideration is swallowed up in the one grand object of encouraging the hearts of the people to tread, with firm step, the pathway of obedience which was then, is now, and ever must be, the path of victory, the path of blessing, the path of peace. "Be strong and of a good courage, fear not, nor be afraid of them; for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee." What precious, soul-sustaining words are these, beloved Christian reader! How eminently calculated to lift the heart above every discouraging influence! The blessed consciousness of the Lord's presence with us, and the remembrance of His gracious ways with us, in days gone by, must ever prove the true secret of strength in moving onward. The same mighty hand which had subdued before them Sihon and Og, could subdue all the kings of Canaan. The Amorites were quite as formidable as the Canaanites; Jehovah was more than a match for all. "We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out" Only think of God driving out people with His own hand! What an answer to all the arguments and difficulties of a morbid sentimentality! How very shallow and erroneous are the thoughts of some in reference to the governmental ways of God! How miserably one-sided their notions of His character and actings! How Perfectly absurd the attempt to measure God by the standard of human judgement and feeling! It is very evident that Moses had not the smallest particle of sympathy with such sentiments, when he addressed to the congregation of Israel the magnificent exhortation quoted above. He knew something of the gravity and solemnity of the government of God, something too of the blessedness of having Him as a shield in the day of battle, a refuge and a resource in every hour of peril and need. Let us hearken to his encouraging words addressed to the man who was to succeed him. "And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. And the Lord, he it is that doth go before thee; he will be with thee; he will not fail thee, neither forsake thee; fear not, neither be dismayed." Joshua needed a special word for himself, as one called to occupy a prominent and very distinguished place in the congregation. But the word to him embodies the same precious truth as that addressed to the whole assembly. He is assured of the divine presence and power with him. This is enough for each, for all; for Joshua as for the most obscure member of the assembly. Yes, reader, and enough for thee, whoever thou art, or whatever be thy sphere of action. It matters not, in the least, what difficulties or dangers may lie before us, our God is amply sufficient for all. If only we have the sense of the Lord's presence with us, and the authority of His word for the work in which we are engaged, we may move on with joyful confidence, spite of ten thousand difficulties and hostile influences. "And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel. And Moses commanded them saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear and that they may learn, and fear the Lord your God, and observe to do all the words of this law; and that their children, which have not known anything, may hear; and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it." (Vers. 9-35.) Two things in the forgoing passage claim our special attention; first, the fact that Jehovah attached the most solemn importance to the public assembly of His people for the purpose of hearing His word. "all Israel" - "men, women and children" - with the stranger who had cast in his lot amongst them, were commanded to assemble themselves together to hear the reading of the book of the law of God, that all might learn His holy will and their duty. Each member of the assembly, from the eldest to the youngest, was to be brought into direct personal contact with the revealed will of Jehovah, that each one might know his solemn responsibility. And, secondly, we have to weigh the fact that the children were to be gathered before the Lord to hearken to His word. Both these facts are full of weighty instruction for all the members of the church of God - instruction urgently called for on all sides. There is a most deplorable amount of failure as to these two points. We sadly neglect the assembling of ourselves together for the simple reading of the holy scriptures. There does not seem to be sufficient attraction in the word of God itself to bring us together. There is an unhealthy craving for other things; human oratory, music, religious excitement of some kind or other seems needful to bring people together; anything and everything but the precious word of God. It will perhaps be said that people have the word of God in their houses; that it is quite different now from what it was with Israel; every one can read the scriptures at home, and there is not the same necessity for the public reading. Such a plea will not stand the test of truth for a moment. We may rest assured if the word of God were loved and prized and studied in private and in the family, it would be loved and prized and studied in public. We should delight to gather together round the fountain of holy scripture, to drink, in happy fellowship, of the living water for our common refreshment and blessing. But it is not so. The word of God is not loved and studied, either privately or publicly. Trashy literature it devoured in private; and music, ritualistic services and imposing ceremonies, are eagerly sought after in public. Thousands will flock to hear music and pay for admission; but how few care for a meeting to read the holy scriptures! These are facts, and facts are powerful arguments. We cannot get over them. There is a growing thirst for religious excitement, and a growing distaste for the calm study of holy scripture, and the spiritual exercises of the Christian assembly. It is perfectly useless to deny it. We cannot shut our eyes to it. The evidence of it meets us on every hand. Thank God, there are a few, here and there, who really love the word of God, and delight to meet, in holy fellowship, for the study of its precious truths. May the Lord increase the number of such, and bless them abundantly! May our lot be cast with them, "till travelling days are done!" They are but an obscure and feeble remnant everywhere; but they love Christ and cleave to His word; and their richest enjoyment is to get together and think and speak and sing of Him. May God bless them and keep them! May He deepen His precious work in their souls, and bind them more closely to Himself and one another, and thus prepare them, in the state of their affections, for the appearing of "The Bright and Morning Star". We must now turn, for a few moments, to the closing verses of our chapter, in which Jehovah speaks to His beloved and honoured servant in tones of deep and touching solemnity as to His own death, and as to Israel's dark and gloomy future. "And the Lord said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went and presented themselves in the tabernacle of the congregation. And the Lord appeared in the tabernacle in a pillar of a cloud; and the pillar of the cloud stood over the door of the tabernacle. And the Lord said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? And I will surely hide my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods." "Their sorrows shall be multiplied that hasten after another god." So says the Spirit of Christ, in Psalms 16. Israel has proved, is proving, and shall yet more fully prove the solemn truth of these words. Their history in the past, their present dispersion and desolation, and, beyond all, the "great tribulation" through which they have yet to pass, at "the time of the end" - all go to confirm and illustrate the truth that the sure and certain way to multiply our; sorrows is to turn away from the Lord, and look to any creature resource. This is one of the many and varied practical lessons which we have to gather from the marvellous history of the seed of Abraham. May we learn it effectually! May we learn to cleave to the Lord with purpose of heart, and turn away, with holy decision, from every other object. This, we feel persuaded, is the only path of true happiness and peace. May we ever be found in it! "Now therefore write ye this song for you, and teach it the children of Israel; put it in their mouths, that this song may be a witness for me against the children of Israel. For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware." How deeply affecting, how peculiarly solemn is all this! Instead of Israel being a witness for Jehovah, before all nations, the song of Moses was to be a witness for Jehovah against the children of Israel. They were called to be His witnesses; they were responsible to declare His Name, and to show forth His praise in that land into which, in His faithfulness, and sovereign mercy, He conducted them. But alas! they utterly and shamefully failed; and hence in view of this sad and most humiliating failure a song was to be written which, in the first place, as we shall see, sets forth, in most magnificent strains, the glory of God; and, secondly, records, in accents of inflexible faithfulness, Israel's deplorable failure, in every stage of their history. "Moses therefore wrote this song the same day, and taught it the children of Israel. And he gave Joshua the son of Nun a charge, and said, Be strong, and of a good courage, for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee." Joshua was not to be discouraged or faint-hearted because of the predicted unfaithfulness of the people. He was, like his great progenitor, to be strong in faith giving glory to God. He was to move forward with joyful confidence, leaning on the arm and confiding in the word of Jehovah, the covenant God of Israel, in nothing terrified by his adversaries, but resting in the precious, soul-sustaining assurance that, however the seed of Abraham might fail to obey, and as a consequence bring down judgement on themselves, yet the God of Abraham would infallibly maintain and make good His promise, and glorify His Name in the final restoration and everlasting blessing of His chosen people. All this comes out, with uncommon vividness and power in the song of Moses; and Joshua was called to serve in the faith of it. He was to fix his eye not upon Israel's ways, but upon the eternal stability of the divine covenant with Abraham. He was to conduct Israel across the Jordan and plant them in that fair inheritance designed for them in the purpose of God. Had Joshua occupied his mind with Israel, he must have flung down his sword and given up in despair. But no, he had to encourage himself in the Lord his God, and serve in the energy of a faith that endures as seeing Him who is invisible. Precious, soul-sustaining, God-honouring faith! May the reader, whatever be his line of life or sphere of action, know, in the profoundest depths of his soul, the moral power of this divine principle! May every beloved child of God and every servant of Christ know it! It is the only thing which will enable us to grapple with the difficulties, hindrances and hostile influences which surround us in the scene through which we are passing, and to finish our course with joy. "And it came to pass when Moses had made an end of writing the words of this law in a book, until they were finished that Moses commanded the Levites, which bare the ark of the covenant of the Lord saying, Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee. For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death? Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the Lord, to provoke him to anger through the work of your hands." How forcibly we are here reminded of Paul's farewell address to the elders of Ephesus! "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. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." (Acts 20: 29-32.) Man is the same always and everywhere. His history is a blotted one, from beginning to end. But oh! it is such a relief and solace to the heart to know and remember that God is ever the same, and His word abides and is "settled for ever in heaven." It was hid in the side of the ark of the covenant and there preserved intact, spite of all the grievous sin and folly of the people. This gives sweet rest to the heart, at all times, in the face of human failure, and the wreck and ruin of everything committed to man's hand. "The word of our God shall stand for ever:" and while it bears a true and solemn testimony against man and his ways, it also conveys home to the heart the most precious and tranquillising assurance that God is above all man's sin and folly, that His resources are absolutely inexhaustible, and that, ere long, His glory shall shine out and fill the whole scene. The Lord be praised for the deep consolation of all this! Deuteronomy 32 "And Moses spake in the ears of all the congregation of Israel the words; of this song, until they were ended." It is not too much to say that one of the very grandest and most comprehensive sections in the divine Volume now lies open before us and claims our prayerful attention. It takes in the whole range of God's dealings with Israel from first to last, and presents a most solemn record of their grievous sin and of divine wrath and judgement. But, blessed be God, it begins and ends with Him; and this is full of deepest and richest blessing for the soul. If it were not so, if we had only the melancholy story of man's ways, we should be completely overwhelmed. But in this magnificent song, as indeed in the entire Volume, we begin with God and we end with God. This tranquillises the spirit most blessedly, and enables us, in calm and holy confidence, to pursue the history of man; to see everything going to pieces in his hands, and to mark the actings of the enemy in opposition to the counsels and purposes of God. We can afford to see the complete failure and ruin of the creature, in every shape and form, because we know and are assured that God will be God, in spite of everything. He will have the upper hand in the end, and then all will be, must be right. God shall be all in all, and there shall be neither enemy nor evil occurrent throughout that vast universe of bliss of which our adorable Lord Christ shall be the central sun for ever. But we must turn to the song. "Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth." Heaven and earth are summoned to hearken to this magnificent outpouring. Its range is commensurate with its vast moral importance. "My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass; because I will publish the name of the Lord; ascribe ye greatness unto our God." Here lies the solid, the imperishable foundation of everything. Come what may, the Name of our God shall stand for ever. No power of earth or hell can possibly countervail the divine purpose, or hinder the outshining of the divine glory. What sweet rest this gives the heart, in the midst of this dark, sorrowful sin-stricken world, and in the face of the apparently successful schemes of the enemy! Our refuge, our resource, our sweet relief and solace are found in the Name of the Lord our God, the God and Father of our Lord Jesus Christ. Truly the publication of that blessed Name must ever be as the refreshing dew and tender rain falling upon the heart. This is, of a truth, the divine and heavenly doctrine on which the soul can feed, and by which it is sustained, at all times, and under all circumstances. "He is the Rock" - not merely a rock. There is, there can be no other Rock but Himself. Eternal and universal homage to His glorious Name! - "His work is perfect;" - not a single flaw in anything that comes from His blessed hand, all bears the stamp of absolute perfection. This will be made manifest to all created intelligences by-and-by. It is manifest to faith now, and is a spring of divine consolation to all true believers. The very thought of it distils as the dew upon the thirsty soul. "For all his ways are judgement; a God of truth, and without iniquity, just and right is he." Infidels may cavil and sneer; they may, in their fancied wisdom, try to pick holes in the divine actings; but their folly shall be manifest to all. "Let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged." God must have the upper hand, in the end. Let men beware how they presume to call in question the sayings and doings of the only true, the only wise and the almighty God. There is something uncommonly fine in the opening notes of this song. It gives the sweetest rest to the heart to know that however man and even the People of God may fail and come to ruin, yet we have to do with One who abideth faithful and can not deny Himself, whose ways are absolutely perfect, and who, when the enemy has done his very utmost, and brought all his malignant designs to a head, shall glorify Himself and bring in universal and everlasting blessedness. True, He has to execute judgement upon man's ways. He is constrained to take down the rod of discipline and use it, at times, with terrible severity upon His own people. He is perfectly intolerant of evil in those who bear His holy Name. All this comes out, with special solemnity in the song before us. Israel's ways are exposed and dealt with unsparingly; nothing is allowed to pass; all is set forth with holy precision and faithfulness. Thus we read, "They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?" Here we have the first note of reproof, in this song; but no sooner has it fallen on the ear than it is followed by a most precious outpouring of testimony to the goodness, loving kindness, faithfulness, and tender mercy of Jehovah, the Elohim of Israel, and the Most High, or Elion of all the earth. "Remember the days of old, consider the years of many generations; ask thy father, and he will show thee; thy elders, and they will tell thee; when the Most High [God's millennial title] 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." What a glorious fact is here unfolded to our view! A fact but little understood or taken account of by the nations of the earth. How little do men consider that, in the original settlement of the great national boundaries, the Most High had direct reference to "the children of Israel"! That thus it was, and the reader should seek to grasp this grand and intensely interesting fact. When we look at Geography and History from a divine standpoint, we find that Canaan and the seed of Jacob are God's centre. Yes; Canaan, a little strip of land, lying along the eastern coast of the Mediterranean, with an area of eleven thousand square miles, about a third of the extent of Ireland is the centre of God's geography; and the twelve tribes of Israel are the central object of God's history. How little have geographers and historians thought of this! They have described countries, and written the history of nations which in geographical extent and political importance far outstrip Palestine and its people, according to human thinking, but which, in God's account, are as nothing compared with that little strip of land which He deigns to call His own, and which it is His fixed purpose to inherit through the seed of Abraham His friend.* \ We cannot attempt to dwell upon this most important and suggestive fact, but we would ask the reader to give it his serious consideration. He will find it fully developed and strikingly illustrated in the prophetic scriptures of the Old and New Testaments. "The Lord's portion is his people; Jacob is the lot of his inheritance. He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye" - the most sensitive, delicate part of the human body - "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them upon her wings;" - to teach them to fly and keep them from falling "so the Lord alone did lead him, and there was no strange god with him. He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape." Need we say that the primary application of all this is to Israel? No doubt, the church may learn from it, and profit by it; but to apply it to the church would involve a double mistake, a mistake of the most serious nature; it would involve nothing less than the reducing of the church from a heavenly to an earthly level; and the most unwarrantable interference with Israel's divinely appointed place and portion. What, we may lawfully inquire, has the church of God, the body of Christ to do with the settlement of the nations of the earth? Nothing whatever. The church, according to the mind of God, is a stranger on the earth. Her portion, her hope, her home, her inheritance, her all is heavenly. It would make no difference in the current of this world's history if the church had never been heard of. Her calling, her walk, her destiny, her whole character and course, her principles and morals, are, or ought to be heavenly. The church has nothing to do with the politics of this world. Our citizenship is in heaven, from whence she looks for the Saviour: She proves false to her Lord, false to her calling, false to her principles in so far as she meddles with the affairs of nations. It is her high and holy privilege to be linked and morally identified with a rejected, crucified, risen and glorified Christ. She has no more to do with the present system of things, or with the current of this world's history, than her glorified Head in the heavens. "They," says our Lord Christ, speaking of His people, "are not of the world, even as I am not of the world." This is conclusive. It fixes our position and our path in the most precise and definite way possible. "As he is so are we in this world." This involves a double truth, namely, our perfect acceptance with God, and our complete separation from the world. We are in the world, but not of it. We have to pass through it as pilgrims and strangers looking out for the coming of our Lord, the appearing of the bright and morning star. It is no part of our business to interfere with municipal or political matters. We are called and exhorted to obey the powers that be, to pray for all in authority, to pay tribute, and owe no man anything; to be "blameless and harmless, the sons of God without rebuke in the midst of a crooked and perverse nation" among whom we are to "shine as lights in the world, holding forth the word of life." From all this we may gather something of the immense practical importance of "rightly dividing the word of truth." We have but little idea of the injury done both to the truth of God and to the souls of His people by confounding Israel with the church, the earthly and the heavenly. It hinders all progress in the knowledge of scripture, and mars the integrity of Christian walk and testimony. This may seem a strong statement; but we have seen the truth of it painfully illustrated, times without number; and we feel that we cannot too urgently call the attention of the reader to the subject. We have, more than once, referred to it in the progress of our studies on the Pentateuch, and therefore we shall not further pursue it here, but proceed with our chapter. At verse 15, we reach a very different note in the song of Moses. Up to this point, we have had before us God and His actings, His purposes, His counsels, His thoughts, His loving interest in His people Israel, His tender gracious dealings with them. All this is full of deepest, richest blessing. There is - there can be no drawback here. When we have God and His ways before us, there is no hindrance to the heart's enjoyment. All is perfection - absolute, divine perfection, and as we dwell upon it, we are filled. with wonder, love and praise. But there is the human side; and here alas! all is failure and disappointment. Thus at the fifteenth verse of our chapter we read, "But Jeshurun waxed fat and kicked" - what a very full and suggestive statement! How vividly it presents, in its brief compass, the moral history of Israel! - thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy with strange gods, with abominations provoked they him to anger. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee." There is a solemn voice in all this for the writer and the reader. We are, each of us, in danger of treading the moral path indicated by the words just quoted. Surrounded, on all hands, by the rich and varied mercies of God, we are apt to make use of them to nourish a spirit of self-complacency. We make use of the gifts to shut out the Giver. In a word, we, too, like Israel, wax fat and kick. We forget God. We lose the sweet and precious sense of His presence, and of His perfect sufficiency, and turn to other objects as Israel did to false gods. How often do we forget the Rock that begat us, the God that formed us, the Lord that redeemed us! And all this is so much the more inexcusable in us, inasmuch as our privileges are so much higher than theirs. We are brought into a relationship and a position of which Israel knew absolutely nothing; our privileges and blessings are of the very highest order; it is our privilege to have fellowship with the Father and with His Son Jesus Christ; we are the objects of that perfect love which stopped not short of introducing us into a position in which it can be said of us, "As he [Christ] is, so are we in this world." Nothing could exceed the blessedness of this; even divine love itself could go no further than this. It is not merely that the love of God has been manifested to us in the gift and the death of His only-begotten and well-beloved Son, and in giving us His Spirit; but it has been made perfect with us by placing us in the very same position as that blessed One on the throne of God. All this is perfectly marvellous. It passeth knowledge. And yet how prone we are to forget the blessed One who has so loved us, and wrought for us, and blessed us! How often we slip away from Him in the spirit of our minds and the affections of our hearts! It is not merely a question of what the professing church, as a whole, has done, but the very much deeper, closer, more pointed question of what our own wretched hearts are constantly prone to do. We are apt to forget God, and to turn to other objects, to our serious loss and His dishonour. Would we know how the heart of God feels as to all this? Would we form anything like a correct idea of how He resents it? Let us hearken to the burning words addressed to His erring people Israel, the overwhelming strains of the song of Moses. May we have grace to hear them aright, and deeply profit by them! "And when the Lord saw it, he abhorred them, because of the provoking of His sons and of His daughters. And he said, I will hide my face from them, I will see what their end shall be;" - alas! alas! a truly deplorable end - "for they are a very froward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities; and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and shall set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction; I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs." (Vers. 19-26.) Here we have a most solemn record of God's governmental dealings with His people - a record eminently calculated to set forth the awful truth of Hebrews 10: 31, "It is a fearful thing to fall into the hands of the living God." The history of Israel, in the past; their condition, at present; and what they are yet to pass through, in the future, all goes to prove in the most impressive manner that "our God is a consuming fire." No nation on the face of the earth has ever been called to pass through such severe discipline as the nation of Israel. As the Lord reminds them in those deeply solemn words, "You only have I known of all the families of the earth, therefore will I punish you for your iniquities." No other nation was ever called to occupy the highly privileged place of actual relationship with Jehovah. This dignity was reserved for one nation; but the very dignity was the basis of a most solemn responsibility. If they were called to be His people, they were responsible to conduct themselves in a way worthy of such a wondrous position, or else have to undergo the heaviest chastenings ever endured by any nation under the sun. Men may reason about all this; they may raise all manner of questions as to the moral consistency of a benevolent Being acting according to the terms set forth in verses 22-25 of our chapter. But all such questions and reasonings must, sooner or later, be discovered to be utter folly. It is perfectly useless for men to argue against the solemn actings of divine government, or the terrible severity of the discipline exercised towards the chosen People of God. How much wiser, and better, and safer to be warned by the facts of Israel's history to flee from the wrath to come, and lay hold upon eternal life, and full salvation revealed in the precious gospel of God! And then, with regard to the use which Christians should make of the record of His dealings with His earthly people, we are bound to turn it to most profitable account by learning from it the urgent need of walking humbly, watchfully and faithfully in our high and holy position. True, we are the possessors of eternal life, the privileged subjects of that magnificent grace which reigns through righteousness unto eternal life by Jesus Christ our Lord; we are members of the body of Christ, temples of the Holy Ghost, and heirs of eternal glory. But; does all this afford any warrant for neglecting the warning voice which Israel's history utters in our ears? Are we, because of our incomparably higher privileges, to walk carelessly and despise the wholesome admonitions which Israel's history supplies? God forbid! Nay, we are bound to give earnest heed to the things which the Holy Ghost has written for our learning. The higher our privileges, the richer our blessings, the nearer our relationship, the more does it become us the more solemnly are we bound to be faithful, and to seek, in all things, to carry ourselves in such a way as to be well-pleasing to Him who has called as into the very highest and most blessed place that even His perfect love could bestow. The Lord, in His great goodness, grant that we may, in true purpose of heart, ponder these things in His holy presence, and earnestly seek to serve Him with reverence and godly fear! But we must proceed with our chapter. At verse 26, we have a point of deepest interest in connection with the history of the divine dealings with Israel. "I said, I would scatter them into corners, I would make the remembrance of them to cease from among men." And why did He not? The answer to this question presents a truth of infinite value and importance to Israel - a truth which lies at the very foundation of all their future blessing. No doubt, so far as they are concerned, they deserved to have their remembrance blotted out from among men. But God has His own thoughts, and counsels, and purposes respecting them; and not only so, but He takes account of the thoughts and the actings of the nations in reference to His people. This comes out with singular force and beauty at verse 27. He condescends to give us His reasons for not obliterating every trace of the sinful and rebellious people - and oh! what a touching reason it is! "were it not what I feared the wrath of the enemy lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this." Can anything be more affecting than the grace that breathes in these words? God will not permit the nations to behave themselves strangely toward His poor erring people. He will use them as His rod of discipline, but the moment they attempt, in the indulgence of their own bitter animosity, to exceed their appointed limit, He will break the rod in pieces, and make it manifest to all that He Himself is dealing with His beloved, though erring people, for their ultimate blessing and His glory. This is a truth of unspeakable preciousness. It is the fixed purpose of Jehovah to teach all the nations of the earth that Israel has a special place in His heart, and a destined place of pre-eminence on the earth. This is beyond all question. The pages of the prophets furnish a body of evidence perfectly unanswerable on the point. If nations forget or oppose, so much the worse for them. It is utterly vain for them to attempt to countervail the divine purpose, for they may rest assured that the God of Abraham, Isaac and Jacob will confound every scheme formed against the people of His choice. Men may think, in their pride and folly, that their hand is high, but they will have to learn that God's hand is higher still. But our space does not admit of our dwelling upon this deeply interesting subject; we must allow the reader to pursue it for himself, in the light of holy scripture. He will find it a most profitable and refreshing study. Most gladly would we accompany him through the precious pages of the prophetic scriptures, but we must just now confine ourselves to the magnificent song which is in itself a remarkable epitome of the entire teaching on the point - a brief, but comprehensive and impressive history of God's ways with Israel and Israel's ways with God, from first to last - a history strikingly illustrative of the great principles of grace, law, government and glory. At verse 29, we have a very touching appeal. "O that they were wise, that they understood this, that they would consider their latter end? How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges." - There is, there can be but the one Rock, blessed, throughout all ages be His glorious Name! - "For their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter; their wine is the poison of dragons, and the cruel venom of asps." Terrible picture of a people's moral condition drawn by a master hand! Such is the divine estimate of the real state of all those whose rock was not as the Rock of Israel. But a day of vengeance will come. It is delayed, in long-suffering mercy, but it will come as sure as there is a God on the throne of heaven. A day is coming when those nations which have dealt proudly with Israel shall have to answer at the bar of the Son of man for their conduct, hear His solemn sentence, and meet His unsparing wrath. "Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time; for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge [vindicate, defend or avenge] his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left." Precious grace for Israel, by-and-by - for each, for all, now, who feel and own their need! "And he shall say, "Where are their gods, their rock in whom they trusted: which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you and be your protection. See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound and I heal:" - wound in governmental wrath, and heal in pardoning grace; all homage to His great and holy Name, throughout the everlasting ages! - "neither is there any that can deliver out of my hand. For I lift up my hand to heaven, and say, I live for ever." - Glory be to God in the highest! Let all created intelligences adore His matchless Name! - "If I whet my glittering sword, and mine hand take hold on judgement," - as it most assuredly, will - "l will render vengeance to mine enemies, and will reward them that hate me" - whoever and wherever they are. Tremendous sentence for all whom it may concern - for all haters of God - all lovers of pleasure rather than lovers of God! - "I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy." Here we reach the end of the heavy record of judgement, wrath and vengeance, so briefly presented in this song of Moses, but so largely unfolded throughout the prophetic scriptures. The reader can refer, with much interest and profit, to Ezekiel 38 and 39, where we have the judgement of Gog and Magog, the great northern foe who is to come up, at the end, against the land of Israel and there meet his ignominious fall and utter destruction. He may also turn to Joel 3 which opens with words of balm and consolation for the Israel of the future. "For behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land." Thus he will see how perfectly the voices of the prophets harmonise with the song of Moses; and how fully, how clearly, and how unanswerably, in both the one and the other, does the Holy Ghost set forth and establish the grand truth of Israel's future restoration, supremacy and glory. And then how truly delightful is the closing note of our song! How magnificently it places the topstone upon the whole superstructure! All the hostile nations are judged, under whatever style or title they appear upon the scene, whether it be Gog and Magog, the Assyrian, or the king of the north - all the foes of Israel shall be confounded and consigned to everlasting perdition, and then this sweet note falls upon the ear, "REJOICE, O YE NATIONS, WITH HIS PEOPLE; FOR HE WILL AVENGE THE BLOOD OF HIS , AND WILL RENDER TO HIS , AND WILL BE UNTO HIS LAND AND TO HIS PEOPLE" Here ends this marvellous song, one of the very finest, fullest and most forcible utterances in the whole Volume of God. It begins and ends with God, and takes in, in its comprehensive range, the history of His earthly people Israel, past, present and future. It shows us the ordering of the nations in direct reference to the divine purpose as to the seed of Abraham. It unfolds the final judgement of all those nations that have acted or shall yet act in opposition to the chosen seed; and then when Israel is fully restored and blessed, according to the covenant made with their fathers, the saved nations are summoned to rejoice with them. How glorious is all this! What a splendid circle of truths is presented to the vision of our souls in the thirty-second chapter of Deuteronomy! Well may it be said, "God is the Rock, his work is perfect." Here the heart can rest, in holy tranquillity, come what may. Everything may go to pieces in man's hand; all that is merely human may and must issue in hopeless wreck and ruin; but "The Rock" shall stand for ever, and every "work" of the divine Hand shall shine in everlasting perfection to the glory of God and the perfect blessing of His people. Such, then, is the song of Moses; such its scope, range and application. The intelligent reader does not need to be told that the church of God, the body of Christ, the mystery of which the blessed apostle Paul was made the minister, finds no place in this song. When Moses wrote this song, the mystery of the church lay hid in the bosom of God. If we do not see this, we are wholly incompetent to interpret or even to understand the holy scriptures. To a simple mind, taught exclusively by scripture, it is as clear as a sunbeam that the song of Moses has for its thesis the government of God, in connection with Israel and the nations; for its sphere, the earth; and for its centre, the land of Canaan. "And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. And Moses made an end of speaking all these words to all Israel; and he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. For it is not a vain thing for you; because it is your life; and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it" (Vers. 44-47.) Thus, from first to last, through every section of this precious book of Deuteronomy, we find Moses, that beloved and most honoured servant of God, urging upon the people the solemn duty of implicit, unqualified, hearty obedience to the word of God. In this lay the precious secret of life, peace, progress, prosperity, all. They had nothing else to do but obey. Blessed business! Happy holy duty! May it be ours, beloved reader, in this day of conflict and confusion in the which man's will is so fearfully dominant. The world, and the so-called church are rushing on together, with appalling rapidity, along the dark pathway of self-will - a pathway which must end in the blackness of darkness for ever. Let us bear this in mind, and earnestly seek to tread the narrow path of simple obedience to all the precious commandments of our Lord and Saviour Jesus Christ. Thus shall our hearts be kept in sweet peace; and although we may seem to the men of this world, and even to professing Christians to be odd and narrow-minded, let us not be moved, the breadth of a hair, from the path indicated by the word of God. May the word of Christ dwell in us richly, and the peace of Christ rule in our hearts, until the end? It is very remarkable, and indeed eminently impressive, to find our chapter closing with another reference to Jehovah's governmental dealing with His beloved servant Moses. "And the Lord spake unto Moses that self-same day" - the very day in which he uttered his song in the ears of the people - "saying, Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession; and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people; because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin, because ye sanctified me not in the midst of the children of Israel. Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel." (Vers. 48-52) How solemn and soul-subduing is the government of God! Surely it ought to make the heart tremble at the very thought of disobedience. If such an eminent servant as Moses was judged for speaking unadvisedly with his lips, what will be the end of those who live from day to day, week to week, month to month, and year to year, in deliberate and habitual neglect of the plainest commandments of God, and positive self-willed rejection of His authority? Oh! for a lowly mind, a broken and contrite heart! This is what God looks for and delights in; it is with such He can make His blessed abode. "To this man will I look, even to him who is poor and of a contrite spirit, and trembleth at my word." God in His infinite goodness, grant much of this sweet spirit to each of His beloved children, for Jesus Christ's sake! Deuteronomy 33 "And this is the blessing, wherewith Moses, the man of God, blessed the children of Israel before his death" It is full of interest and comfort to find that the last words of the lawgiver were words of unmingled blessing. We have dwelt upon his various discourses, those solemn, searching and deeply affecting homilies addressed to the congregation of Israel. We have meditated upon that marvellous song with its mingled notes of grace and government. But we are now called to hearken to words of most precious benediction, words of sweetest comfort and consolation, words flowing from the very heart of the God of Israel and giving His own loving thoughts respecting them, and His onlook into their glorious future. The reader will, doubtless, notice a marked difference between the last words of Moses as recorded in Deuteronomy 33, and the last words of Jacob as given in Genesis 49. It is needless to say that both are given by the same pen, both divinely inspired; and hence, although they differ, they do not and cannot clash; there is - there can be no discrepancy between two sections of the Volume of God. This is a cardinal truth, a vital and fundamental principle with every devout Christian, every true believer - a truth to be tenaciously grasped and faithfully confessed, in the face of all the ignorant and insolent assaults of infidelity. We are not, of course, going to enter upon an elaborate comparison of the two chapters; this would be impossible just now, on various grounds. We are obliged to be as concise and brief as possible. But there is one grand point of difference which can be seized at a glance. Jacob gives the history of the actings of his sons, some of them, alas! most sad and humiliating. Moses, on the contrary, presents the actings of divine grace, whether in them or toward them. This will, at once, account for the difference. The evil actings of Reuben, of Simeon, and of Levi are recorded by Jacob, but entirely omitted by Moses. Is this discrepancy? Nay; but divine harmony, Jacob views his sons in their personal history; Moses views them in their covenant relationship with Jehovah. Jacob gives us human failure, infirmity and sin; Moses gives us divine faithfulness, goodness and loving-kindness. Jacob gives us human actings and judgement thereon; Moses gives us divine counsels and unmingled blessing flowing out of them. Thanks and praise to our God, His counsels and His blessings and His glory are above and beyond all human failure, sin and folly. He will, ultimately, have it all His own way, and that for ever; then Israel and the nations shall be fully blessed, and shall rejoice together in the abundant goodness of God, and celebrate His praise from shore to shore, and from the river to the ends of the earth. We shall now do little more than quote for the reader the various blessings of the tribes. They are full of most precious instruction, and do not call for much in the way of exposition. "And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints [holy ones]; from his right hand went a fiery law for them. Yea, he loved the people" precious, unfailing source of all their future blessing! - "All his saints are in thy hand;" - True secret of their perfect security! "And they sat down at thy feet;" - The only safe and proper attitude, for them, for us, for each, for all! - "Every one shall receive of thy words;" - Blessed boon! Precious treasure! Every word that proceedeth out of the mouth of the Lord is more precious by far than thousands of gold and silver; sweeter also than honey and the honey-comb - "Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. Let Reuben live and not die, and let not his men be few." We have nothing here about Reuben's instability, nothing about his sin. Grace is in the ascendant; blessings are flowing in rich abundance from the loving heart of the One who delights to bless and to surround Himself with hearts filled to overflowing with the sense of His goodness. "And this is the blessing of Judah; and he said, Hear, Lord, the voice of Judah, and bring him unto his people; let his hands be sufficient for him; and be thou an help to him from his enemies." Judah is the royal line. "Our Lord sprang out of Judah," thus illustrating, in a truly marvellous manner, how divine grace rises, in its majesty, above human sin, and triumphs gloriously over circumstances which reveal man's utter weakness. "Judas: begat Phares and Zara of Thamar!" Who but the Holy Spirit could have penned these words? How plainly they declare that God's thoughts are not as our thoughts! What human hand would have introduced Thamar into the genealogical line of our adorable Lord and Saviour Jesus Christ? Not one. The stamp of divinity is strikingly impressed on Matthew 1: 3, as it is upon every clause of the Holy Volume from beginning to end. The Lord be praised that it is so! "Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp; from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes; his eyes shall be red with wine, and his teeth white with milk." (Gen. 49: 8-12.) "And I saw in the right hand of him that sat on the throne a book written within and on the backside; sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not; behold, the Lion of tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth." How highly favoured is the tribe of Judah! Surely to be in the genealogical line from which our Lord sprang, is a high honour; and yet we know - for our Lord Himself has told us - that it is far higher, far more blessed to hear the word of God and keep it. To do the will of God, to treasure up in our hearts His precious commandments brings us morally nearer to Christ than even the fact of being of His kindred according to the flesh. (Matt 12: 46-50.) "And of Levi he said, Let thy Thummim and thy Urim [lights and perfections] be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgements, and Israel thy law; they shall put incense before thee, and whole burnt sacrifice upon thing altar. Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again." (Vers. 8-11.) The reader will notice the fact that Simeon is left out here, though so intimately associated with Levi in Genesis 49. "Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret: unto their assembly, mine honour, be not thou united; for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel." Now, when we compare Genesis 49 with Deuteronomy 33, we observe two things, namely, human responsibility, on the one hand; and divine sovereignty, on the other. Moreover, we see nature and its actings; grace and its fruits. Jacob looks at Simeon and Levi linked together in nature, and displaying nature's tempers and ways. So far as they were concerned, they both alike deserved the curse. But in Levi, we see the glorious triumphs of sovereign grace. It was grace which enabled Levi, in the days of the golden calf, to gird on the sword and stand for the glory of the God of Israel. "Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves today to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day." (Ex. 32: 26-29) Where was Simeon, on this occasion? He was with Levi in the day of nature's self-will, fierce anger and cruel wrath; why not in the day of bold decision for Jehovah? He was ready to go with his brother to avenge a family insult, why not to vindicate the honour of God, insulted as it was by the idolatrous act of the whole congregation? Will any one say he was not responsible? Let such an one beware how he raises such a question. The call of Moses was addressed to the whole congregation; Levi alone responded; and he got the blessing. He stood for God, in a dark and evil day, and for this he was honoured with the priesthood - the very highest dignity that could be conferred upon him. The call was addressed to Simeon as well as to Levi, but Simeon did not respond. Is there any difficulty here? To a mere theologian there may be; but to a devout Christian, there is none. God is sovereign. He does as He pleases and gives none account of any of His matters. If any one feels disposed to ask, "Why is Simeon omitted in Deuteronomy 33?" The simple and conclusive answer is, "O man, who art thou that repliest against God?" In Simeon, we see nature's actings judged; in Levi, we see the fruits of grace rewarded; in both we see God's truth vindicated and His Name glorified. Thus it ever has been; thus it is, and thus it shall be. Man is responsible; God is sovereign. Are we called upon to reconcile these two propositions? Nay; we are called to believe them; they are reconciled already, inasmuch as they appear side by side on the page of inspiration. This is enough for every pious mind; and as for cavillers, they will get their definitive answer, by-and-by.* \ "And of Benjamin" - "the son of my right hand" - he said, "The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders." Blessed place for Benjamin! Blessed place for each beloved child of God! How precious is the thought of dwelling in safety in the divine presence, in conscious nearness to the true and faithful Shepherd and Bishop of our souls, day and night abiding under the covert of his sheltering wings. "How blest are they who still abide, Close sheltered by Thy watchful side; Who life and strength from Thee receive, And with Thee move and in Thee live." Reader, seek to know, more and more, the reality and blessedness of Benjamin's place and portion. Be not satisfied with anything short of the enjoyed presence of Christ, the abiding sense of relationship and nearness to Him. Be assured of it, it is your happy privilege. Let nothing rob you of it. Keep ever near the Shepherd's side, reposing in His love, lying down in the green pastures and beside the still waters. The Lord grant that the writer and the reader may prove the deep blessedness of this, in this day of hollow profession and empty talk! May we know the unspeakable preciousness of deep personal intimacy with Himself! This is the special need of the day in which our lot is cast - a day of so much intellectual traffic in truth, but of so little heart knowledge and true appreciation of Christ. "And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and fullness thereof, and for the goodwill of him that dwelt in the bush; let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns; with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh." Joseph is a very remarkable type of Christ. We have dwelt upon his history in our studies on the book of Genesis. The reader will notice the emphatic way in which Moses speaks of the fact of his having been separated from his brethren. He was rejected and cast into the pit. He passed, in figure, through the deep waters of death, and thus reached the place of dignity and glory. He was raised from the dungeon to be ruler over the land of Egypt, and the preserver and sustainer of his brethren. The iron entered into his soul, and he was made to taste the bitterness of the place of death ere he entered the sphere of glory. Striking type of Him who hung upon the cross, lay in the grave, and is now on the throne of the majesty of heaven. We cannot but be struck with the fullness of the blessing pronounced upon Joseph, both by Moses, in Deuteronomy 33 and by Jacob, in Genesis 49. Jacob's utterance is uncommonly fine. "Joseph is a fruitful bough, even a fruitful bough by a well," - Exquisitely beautiful figure! - "whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel) even by the God of thy father, who shall help thee; and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren." Magnificent range of blessing! And all this flowing from and based upon his sufferings. It is needless to say that all these blessings will be made good in the experience of Israel, by-and-by. The sufferings of the true Joseph will form the imperishable foundation of the future blessedness of His brethren in the land of Canaan; and not only so but the tide of blessing, deep and full, shall flow forth from that highly favoured though now desolate land, in refreshing virtue into all the earth. "And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be." Bright and blessed prospect for Jerusalem, for the land of Israel, and for the whole earth! What a sad mistake to apply such scriptures to the gospel dispensation or to the church of God! How contrary to the testimony of holy scripture - to the heart of God and to the mind of Christ! "And of Zebulun he said, Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness; for they shall suck of the abundance of the seas, and of the treasures hid in the sand." Zebulun is to rejoice in his going forth, and Issachar in abiding in his tents. It will be joy at home and abroad; and there will be power to act on others also - calling the people unto the mountain to offer the sacrifices of righteousness. All this grounded upon the fact that they themselves shall suck of the abundance of the seas and of hidden treasures. Thus it is always in principle. It is our privilege to rejoice in the Lord, come what may, and to draw from those eternal springs and hidden treasures that are to be found in Himself. Then shall we be in a condition of soul to call others to taste and see that the Lord is good; and, not only so, but to present to God those sacrifices of righteousness so acceptable to Him. "And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgements with Israel. And of Dan he said, Dan is a lion's whelp; he shall leap from Bashan. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord: possess thou the west and the south. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days thy strength. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places." (Vers. 20-29.) Truly we may say human comment is uncalled for here. Nothing can exceed the preciousness of the grace that breathes in the closing lines of our book. The blessings of this chapter, like the song of chapter 33. begin and end with God and His marvellous ways with Israel. It is refreshing and comforting, beyond expression, at the close of all the appeals, all the exhortations, all the solemn warnings, all the faithful declarations, all the prophetic records as to failure and sin, judgement and governmental wrath - after all these, to listen to such accents as those which we have just penned. It is indeed a most magnificent termination to this blessed book of Deuteronomy. Grace and glory shine out with uncommon lustre. God will yet be glorified in Israel, and Israel fully and for ever blessed in God. Nothing can hinder this. The gifts and calling of God are without repentance. He will make good every jot and tittle of His precious word to Israel. The last words of the lawgiver bear the clearest and fullest testimony to all this. Had we nothing but the last four verses of the precious chapter on which we have been dwelling, they would be amply sufficient to prove, beyond all question, the future restoration, blessing, pre-eminence and glory of the twelve tribes of Israel in their own land. True it is - blessedly true - that the Lord's people now can draw instruction, comfort and refreshment from the blessings pronounced upon Israel. Blessed be God, we can know what it is to be "satisfied with favour, and full of the blessing of the Lord." We may take comfort from the assurance that "as our days shall be our strength." We too can say, "The eternal God is our refuge, and underneath are the everlasting arms." We can say all this and much more. We can say what Israel never could and never can say. The church's blessings and privileges are all heavenly and spiritual; but that does not hinder our taking comfort from the promises made to Israel. The grand mistake of professing Christians is in applying to the church exclusively what most manifestly applies to God's earthly people. We must, once more, earnestly entreat the Christian reader to watch against this serious error. He need not be in the least afraid of losing anything of His own special blessing by leaving to the seed of Abraham the place and the portion assigned them by the counsels and promises of God; on the contrary, it is only when these are clearly understood and fully acknowledged that we can make an intelligent use of the entire canon of Old Testament scripture. We may lay it down as a great root principle that no one can possibly understand or interpret scripture who does not clearly recognise the grand distinction between Israel and the church of God. Deuteronomy 34 This brief chapter forms an inspired postscript to the book of Deuteronomy. We are not told who was employed as the instrument in the hand of the inspiring Spirit; but this is a matter of no moment to the devout student of holy scripture. We are fully persuaded that the postscript is as truly inspired as the book, and the book as the Pentateuch; and the Pentateuch as the whole Volume of God. "And Moses went up from the plains of Moab unto the mountain of Nebo, to the top, of Pisgah, that is over against Jericho. And the Lord showed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither. So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day." In our studies on the books of Numbers and Deuteronomy, we have had occasion to dwell upon the very solemn and, we may truly add, soul subduing fact recorded in the above quotation. It will not therefore be needful to add many words in this our closing section. We would merely remind the reader that, if he would have a full understanding of the whole subject, he must look at Moses in a twofold aspect, namely, officially and personally. Now, looking at this beloved and honoured man in his official capacity, it is very plain that it lay not in his province to conduct the congregation of Israel into the promised land. The wilderness was his sphere of action; it pertained not to him to lead the people across the river of death, into their destined inheritance. His ministry was connected with man's responsibility under law and the government of God, and hence it never could lead the People into the enjoyment of the promise. It was reserved for his successor to do this. Joshua, a type of the risen Saviour, was God's appointed instrument to lead His people across the Jordan, and plant them in their divinely given inheritance. All this is plain and deeply interesting; but we must look at Moses personally as well as officially; and here, too, we must view him in a twofold aspect, as the subject of government and the object of grace. We must never lose sight of this most important distinction. It runs all through scripture, and is strikingly illustrated in the history of many of the Lord's beloved people and of His most eminent servants. The subject of grace and government demands the reader's most profound attention. We have dwelt upon it again and again, in the course of our studies; but no words of ours could adequately set forth its moral importance and immense practical value. We consider it one of the weightiest and most seasonable subjects that could possibly engage the attention of the Lord's people, at the present moment. It was the government of God which, with stern decision, forbade the entrance of Moses into the Promised land, much as he longed to do so. He spoke unadvisedly with his lips; he failed to glorify God in the eyes of the congregation at the waters of Meribah, and for this he was forbidden to cross the Jordan and plant his foot on the promised land. Let us deeply ponder this, beloved Christian reader. Let us see that we fully apprehend its moral force and practical application. It is surely with the greatest tenderness and delicacy that we would refer to the failure of one of the most beloved and illustrious of the Lord's servants; but it has been recorded for our learning and solemn admonition, and therefore we are bound to give earnest heed to it. We should ever remember that we, too, though under grace, are also the subjects of divine government. We are here on this earth, in the place of solemn responsibility, under a government which cannot be trifled with. True, we are children of the Father, loved with an infinite and everlasting love - loved even as Jesus is loved. We are members of the body of Christ, loved, cherished and nourished according to all the perfect love of His heart. There is no question of responsibility here, no possibility of failure; all is divinely settled, divinely sure; but we are the subjects of divine government also. Let us never, for one moment, lose sight of this. Let us beware of one-sided and pernicious notions of grace. The very fact of our being objects of divine favour and love, children of God, members of Christ, should lead us to yield all the more reverent attention to the divine government. To use an illustration drawn from human affairs, her Majesty's children should, above all others, just because they are her children, respect her government; and were they, in any way, to transgress her laws, the dignity of government would be strikingly illustrated by their being made to pay the penalty. If they, because of being the queen's children, were to be allowed to transgress with impunity the enactments of her Majesty's government, it would be simply exposing the government to public contempt, and affording a warrant to all her subjects to do the same. And if it be thus in the case of a human government, how much more in the government of God! "You only have I known of all the families of the earth, therefore will I punish you for your iniquities." "The time is come that judgement 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? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Solemn fact! Solemn inquiry! May we ponder them deeply. But, as we have said, Moses was the subject of grace, as well as of government; and truly that grace shines with special lustre on the top of Pisgah. There the venerable servant of God was permitted to stand in his Master's presence, and, with undimmed eye, survey the land of promise, in all its fair proportions. He was permitted to see it from a divine stand-point - see it, not merely as possessed by Israel, but as given by God. And what then? He fell asleep and was gathered to his people. He died, not as a withered and feeble old man, but in all the freshness and vigour of matured manhood. "And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated." Striking testimony! Rare fact in the annals of our fallen race! The life of Moses was divided into three important and strongly marked periods of forty years each. He spent forty years in the house of Pharaoh; forty years "at the backside of the desert;" and forty years in the wilderness. Marvellous life! Eventful history! How instructive! How suggestive! How rich in its lessons from first to last! How profoundly interesting the study of such a life! To trace him from the river's brink where he lay a helpless babe, up to the top of Pisgah where he stood, in company with his Lord, to gaze with undimmed vision upon the fair inheritance of the Israel of God; and to see him again on the mount of Transfiguration in company with his honoured fellow-servant Elias, "talking with Jesus" on the grandest theme that could possibly engage the attention of men or angels. Highly favoured man! Blessed servant! Marvellous vessel! And then let us hearken to the divine testimony to this most beloved man Of God. "And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses showed in the sight Of all Israel." May the Lord, in His infinite goodness, bless our study of the book of Deuteronomy! May its precious lessons be engraved upon the tablets of our hearts with the eternal pen of the Holy Ghost, and produce their proper result in forming our character, governing our conduct and shaping our way through this world! May we earnestly seek to tread with a humble spirit and firm step, the narrow path of obedience, till travelling days are done! C. H. M.