DEUTERONOMY, Section 2 of 6. (Deut. 4).
C H Mackintosh

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.
{*To apply the solemn address of Christ to the church of Laodicea, as we sometimes
find it done in modern evangelical preaching, to the case of the sinner, is a great
mistake. No doubt, what the preacher means is right enough; but it is not presented
here. It is not Christ knocking at the door of a sinner's heart, but knocking at the door
of the professing church. What a fact is this! How full of deep and, awful solemnity,
as regards the church! What an end to come to! Christ outside! But what grace, as
regards Christ, for He is knocking! He wants to come in! He is still lingering, in
patient grace and changeless love, ready to come in to any faithful individual heart
that will only open to Him. "If any man"—even one! In Sardis He could speak
positively of "a few" in Laodicea He can only speak doubtfully as to finding one. But
Should there be even one, He will come into him, and sup with him. Precious
Saviour! Faithful Lover of our souls! "Jesus Christ, the same yesterday, today, and for
ever.
Reader, need we wonder that the enemy should seek to mutilate and misapply the
solemn and searching address to the church of Laodicea—the professing body in the
last dreary stage of its history? We have no hesitation in saying that to apply it
MERELY to the case of an unconverted soul is to deprive the professing church of
one of the most pertinent, pungent and powerful appeals within the covers of the New
Testament.}

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.)
{*There is an interesting difference between the Lord's "commandments" and
"sayings." The former set forth, distinctly and definitely, what we ought to do; the
latter are the expression of His mind. If I give my child a command, it is the statement
of his duty; and if he loves me, he will delight to do it. But if he has heard me say I
like to see such a, thing done, although I have not actually told him to do it, it will
touch my heart much more deeply to see him go and do that thing, in order to gratify
me, than if I had given him a positive command. Now, ought we not to try and please
the heart of Christ? Should we not "labour to be agreeable to him?" He has made us
accepted; surely we ought to seek, in every possible way, to be acceptable to Him. He
delights in a loving obedience; it was what He Himself rendered to the Father. "I
delight to do thy will; yes, thy law is within my heart." "If ye keep my
commandments, ye shall abide in my love; even as I have kept my Father's
commandments, and abide in his love." Oh! that we may drink more deeply into the
spirit of Jesus, walk in His blessed footsteps, and render him a more loving, devoted
and whole-hearted obedience, in all things. Let us earnestly seek after these things,
beloved Christian reader, that His heart may be gratified, and His Name glorified in
us, and in our entire practical career from day to day.}

Passages might easily be multiplied, but there is no need. Those which we have
quoted set before us, in the clearest and fullest way possible, the very highest motive
for obedience, namely, its being agreeable to the heart of our Lord Jesus Christ—well
pleasing to God. True, we owe a hearty obedience on every ground. "We are not our
own; we are bought with a price." We owe our life, our peace, our righteousness, our
salvation, our everlasting felicity and glory, all to Him; so that nothing can exceed the
moral weight of His claims upon us for a life of whole-hearted obedience. But, above
and beyond His moral claims stands the 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."*
{*The rendering of Romans 7.6 in our Authorised Version is manifestly erroneous,
inasmuch as it teaches that the law is dead, which is not true. "The law is good, if a
man use it lawfully." (1 Tim. 1.) And again, "The law is holy." (Rom. 7) Scripture
never teaches that the law is dead, but it teaches that the believer is dead to the law—
a totally different thing. But, further, [ajpoqanovnte"] cannot possibly apply to the law,
as any well-taught school boy can see at a glance; it applies to us—believers. Were it
the law, the word would be [ajpoqanovnto"]}

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 [dikaivwma] 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.
{*It may be that the reader feels a little jealous of any interference with our excellent
English Bible. He may, like many others, feel disposed to say, "How is an uneducated
man to know what is scripture and what is not? Must he depend upon scholars and
critics to give him certainty on so grave and important a question? If so, is it not the
same old story of looking to human authority to confirm the word of God?" By no
means. It is a totally different thing. We all know that all copies and translations must
be, in some points, imperfect, as being human; but we believe that the same grace
which gave the word in the original Hebrew and Greek languages, has, most
marvellously, watched over our English translation, so that a poor man, at the back of
a mountain, may rest assured that he possesses in his common English Bible, the
revelation of the mind of God. It is wonderful, after all the labours of scholars and
critics, how few passages, comparatively have had to be touched; and not one
affecting any foundation doctrine of Christianity. God who graciously gave us the
holy scriptures, at the first, has watched over them and preserved them to His church
in the most wonderful manner. Moreover, He has seen fit to make use of the labours
of scholars and critics, from age to age, to clear the sacred text of errors which,
through the infirmity attaching to all human agency, had crept into it. Should these
corrections shake our confidence in the integrity of scripture as a whole, or lead us to
doubt that we possess, in very deed, the word of God? Nay, rather should they lead us
to bless God for His goodness in watching over His word in order to preserve it in its
integrity for His church.}

But, in addition to all that has been advanced, in reference to this question, we cannot
but think that the occurrence of the clause, "who walk not after the flesh, but after the
Spirit, in verse 4, affords abundant evidence of its misplacement in verse 1. We
cannot, for a moment, admit the thought of redundancy in holy scripture. Now, in
verse 4, it is a question of walk—a question of our fulfilling "the righteousness [mark
the word—dikaivwma] 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, [mh gevnoito] 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, [dwrea;n] (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. He is not careful to explain or
apologise, feeling assured that those who object, oppose, and reproach are utterly
incapable of understanding or appreciating his explanation. And, moreover, he feels
that it is no part of his duty to explain or defend. He has but to obey; and as for
objectors and opposers, he has but to refer them to his Master.

This makes it all so simple, so plain, so certain. It delivers the heart from a thousand
difficulties and perplexities. If we were to set about replying to all who undertake to
raise questions or start difficulties, our whole life would be spent in the profitless
task. We may rest assured the best possible answer to all infidel objectors, is the
steady, earnest, onward path of unqualified obedience. Let us leave infidels, sceptics
and rationalists to their own worthless theories, while we, with unswerving purpose,
and firm step, pursue that blessed path of childlike obedience which, like the shining
light, shineth more and more, unto the perfect day. Thus shall our minds be kept
tranquil, for the peace of God which passeth all understanding shall garrison our
hearts and minds, through Christ Jesus. When the word of God which is settled for
ever in heaven is hidden deep down in our hearts, there will be a calm certainty, a
holy stability, and a marked progress in our Christian career which will afford the best
possible answer to the gainsayer, the most effectual testimony to the truth of God; and
the most convincing evidence and solid confirmation to every wavering heart.

The chapter before us abounds in the most solemn exhortation to Israel, grounded
upon the fact of their having heard the word of God. Thus in the second verse, we
have a sentence or two which should be deeply engraved on the tablets of every
Christian's heart. "Ye shall not add unto the word which I command you, neither shall
ye diminish ought from it."

These words involve two grand facts with regard to the word of God. It is not to be
added to, for the simplest of all reasons, because there is nothing lacking. It is not to
be diminished, because there is nothing superfluous. Everything we want is there; and
nothing that is there can be done without. "Add thou not unto his words, lest he
reprove thee, and thou be found a liar." To suppose that ought can be added to God's
word is, upon the very face of it, to deny that it is God's word; and, on the other hand,
if we admit that it is the word of God, then it follows of necessity—blessed necessity,
that we could not afford to do without a single sentence of it. There would be a blank
in the volume which no human hand could fill up, if a single clause were dropped
from its place in the canon. We have all we want; and hence, we must not add. We
want it all; and, must not diminish.

How deeply important is all this, in this day of human tampering with the word of
God! How blessed to know that we have in our possession a book so divinely perfect
that not a sentence, not a clause, not a word can be added to it. We speak not, of
course, of translations or versions, but of the scriptures as originally given of God—
His own perfect revelation. To this not a touch can be given As well might a human
finger have dared to touch the creation of God, on the morning when all the sons of
God sang together, as to add a jot or a tittle to the inspired word of God. And, on the
other hand, to take away a jot or a tittle from it, is to say that the Holy Ghost has
penned what was unnecessary. Thus the holy volume is divinely guarded at both ends.
It is securely fenced round about so that no rude hand should touch its sacred
contents.

"What!" It may be said in reply, "Do you mean to say that every sentence from the
opening lines of Genesis, to the close of Revelation, is divinely inspired" Yes; that is,
precisely, the ground we take. We claim, for every line between the covers of the
volume, a divine origin. To question this is to attack the very pillars of the Christian
faith. A single flaw in the canon would be sufficient to prove it not of God. To touch a
single stone in the arch is to bring down the whole fabric in ruins around us. "All
scripture is divinely inspired; and"—being so, must be—"profitable for doctrine, for
reproof, for correction, for instruction in righteousness; that the man of God may be
perfect [artio"], throughly furnished unto all good works." (2 Tim. 3.)

This stronghold must, on no account, be surrendered. Nay, it must be tenaciously
held, in the face of every infidel assault. If it be given up, all is hopelessly lost. We
have nothing to lean upon. Either the word of God is perfect, or we are left without
any divine foundation for our faith. If there be a word too much or a word too little in
the revelation which God has given us, then verily we are left like a ship without
compass, rudder or chart, to be drifted about on the wild, tumultuous ocean of infidel
thought. In short, if we have not an absolutely perfect revelation, we are of all men
most miserable.

But, we may still be challenged with such a question as this, "Do you believe that the
long string of names, in the opening Chapters of 1 Chronicles—those genealogical
tables are divinely inspired? were they written for our learning? and, if so, what are
we to learn from them?" We unhesitatingly declare our reverent belief in the divine
inspiration of all these; and we have no doubt whatever but that their value, interest
and importance will be fully proved, by-and by, in the history of that people to whom
they specially apply.

And, then, as to what we are to learn from those genealogical records, we believe they
teach us a most precious lesson as to Jehovah's faithful care of His people Israel, and
His loving interest in them and in all that concerns them. He watches over them, from
generation to generation, even though they are scattered and lost to human view. He
knows all about "the twelve tribes," and He will manifest them in due time, and plant
them in their destined inheritance, in the land of Canaan, according to His promise to
Abraham, Isaac and Jacob.

Now, is not all this full of blessed instruction for us? Is it not full of comfort for our
souls? Is it not most confirmatory of our faith to mark the gracious pains-taking of our
God, His minute care and vigilance, in reference to His earthly people? Most
assuredly it is. And ought not our hearts to be interested in all that interests the heart
of our Father? Are we not to take an interest in anything save what directly concerns
ourselves? Where is there a loving child who would not take an interest in all his
father's concerns, and delight to read every line that drops from his father's pen?

Let us not be misunderstood. We do not, by any means, attempt to imply that all
portions of the word of God are of like interest and importance to us. We do not
presume to assert that we are to hang with equal interest over the first chapter of First
Chronicles and the seventeenth chapter of John or the eighth chapter of Romans. It
seems hardly necessary to make such a statement, inasmuch as no such question is
raised. But what we assert is that each of the above scriptures is divinely inspired, one
just as much as another. And not only so, but we further assert, that? 1 Chronicles 1
and such-like passages fill a niche which John 17 cannot fill; and do a work which
Romans 8 cannot do.

And, finally, above and beyond all, we must remember that we are not competent to
judge what is, and what is not worthy of a place in the inspired canon We are ignorant
and short-sighted; and the very portion which we might deem beneath the dignity of
inspiration may have some very important bearing upon the history of God's ways
with the world at large, or with His people in particular.

In short, it simply resolves itself into this, with every truly pious soul, every really
spiritual mind, we reverently believe in the divine inspiration of every line in our
precious Bible, from beginning to end. And we believe this not on the ground of any
human authority whatsoever. To believe in holy scripture because it comes to us
accredited by any authority upon earth, would be to set that authority above holy
scripture, inasmuch as that which guarantees has more weight, more value than the
thing guaranteed. Hence, we should no more think of looking to human authority to
confirm the word of God, than we should of bringing out a rush-light to prove that the
sun was shining.

No, reader, we must be clear and decided as to this. It must be, in the judgement of
our souls, s great cardinal truth which we hold dearer than life itself—the plenary
inspiration of holy scripture. Thus shall we have wherewithal to answer the cool
audacity of modern scepticism, rationalism and infidelity. We do not mean to say that
we shall be able to convince infidels. God will deal with them in His own way, and
convince them with His own unanswerable arguments, in His own time. It is labour
and time lost to argue with such men. But we feel persuaded that the most dignified
and effective answer to infidelity, in its every phase, will be found in the calm repose
of the heart that rests in the blessed assurance that "All scripture is given by
inspiration of God" And again, "Whatsoever things were written aforetime were
written for our learning; that we through patience and comfort of the scriptures might
have hope." The former of these precious quotations proves that scripture has come
from God; the latter, that it has come to us. both together. So to prove that we must
neither add to nor take from the word of God. There is nothing lacking, and nothing
superfluous. The Lord be praised for this solid foundation truth, and for all the
comfort and consolation that flows from it to every true believer!

We shall now proceed to quote for the reader a few of the passages in this fourth
chapter of Deuteronomy which so emphatically set forth the value, importance and
authority of the word of God. In them, as in the whole of this book, we shall see that it
is not so much a question of any particular ordinance, rite or ceremony, but of the
weight, solemnity and dignity of the word of God itself, whatever that word may set
before us.

"Behold, I have taught you statutes and judgements, even as the Lord my God
commanded me, that ye should do so in the land whither ye go to possess it."—Their
conduct was to be ruled and formed, in all things, by the divine commandments.
Immense principle for them, for us, for all!—"Keep, therefore, and do them; for this
is your wisdom and your understanding in the sight of the nations, which shall hear
all these statutes, and say, Surely this great nation is a wise and understanding
people."

Let us specially weigh these words. Their wisdom and their understanding were to
consist in their simply keeping and doing the divine statutes and judgements. It was
not by learned discussion or arguments that their wisdom was to be displayed; but by
child-like unquestioning obedience. All the wisdom was in the statutes and
judgements, not in their thoughts and reasonings respecting them. The profound and
marvellous wisdom of God was seen in His word, and this was what the nations were
to see and admire. The light of the divine judgements shining in the conduct and
character of the people of God was to draw forth the admiring testimony of the
nations around.

Alas! alas! how differently it turned out! How little did the nations of the earth learn,
from the actings of Israel, about God and His word! Yea, His Name was blasphemed
continually through their ways. Instead of occupying the high and holy and happy
ground of loving obedience to the divine commandments, they descended to the level
of the nations around them, adopted their habits, worshipped their gods, and walked
in their ways; so that those nations instead of seeing the lofty wisdom, purity, and
moral glory of the divine statutes, saw only the weakness, folly, and moral
degradation of a people who made their boast in being the depository of those oracles
which condemned themselves.(Rom. 2: 3)

Still, blessed be God, His word must stand for ever, however His people may fail to
carry it out. His standard is perfect, and therefore must never be lowered; and if the
power of His word be not seen in the ways of His people, it will shine in the
condemnation of those ways, and ever abide for the guidance, comfort, strength and
blessing of any who desire, however feebly or falteringly to tread the path of
obedience.

However, in the chapter with which we are at present occupied, the lawgiver seeks to
set the divine standard faithfully before the people, in all its dignity and moral glory.
He fails not to unfold to them the true effect of obedience; while he solemnly warns
them against the danger of turning away from the holy commandments of God. Hear
his powerful pleadings with their hearts. "What nation is there so great," he says,
"who hath God so nigh unto them, as the Lord our God is in all things that we call
upon him for? And what nation is there so great, that hath statutes and judgements so
righteous, as all this law, which I set before you this day?"

Here is true moral greatness, at all times and in all places, for a nation, for a people,
for a household, or for an individual. To have the living God nigh unto us; to have the
sweet privilege of calling upon Him, in all things; to have His power and His mercy
ever exercised toward us; to have the light of His blessed countenance shining
approvingly upon us, in all our ways; to have the moral effect of His righteous statutes
and holy commandments seen in our practical career, from day to day; to have Him
manifesting Himself to us, and making His abode with us.

What human language can adequately set forth the deep blessedness of such
privileges as these? And yet they are placed by infinite grace, within the reach of
every child of God on the face of the earth. We do not mean to assert that every child
of God enjoys them. Far from it. They are reserved, as we have already seen, for those
who, through grace, are enabled to render a loving, hearty, reverent obedience to the
divine word. Here lies the precious secret of the whole matter. It was true for Israel of
old; and it is true for the church now; it was true for the individual soul then; and it is
true for the individual soul now that divine complacency is the priceless reward of
human obedience. And, we may further add that obedience is the bounden duty and
high privilege of all God's people, and of each in particular. Come what may, implicit
obedience is our privilege and our duty, divine complacency our present sweet
reward.

But the poor human heart is prone to wander; and manifold influences are at work
around us to draw us off from the narrow path of obedience. We need not marvel,
therefore, at the solemn and oft-repeated admonitions addressed by Moses, to the
hearts and consciences of his hearers. He pours his large loving heart out to the
congregation so dear to him, in glowing, earnest, soul-stirring accents. "Only take
heed to thyself," he says, "and keep thy soul diligently, lest thou forget the things
which thine eyes have seen, and lest they depart from thy heart all the days of thy life;
but teach them thy sons, and thy sons' sons."

These are weighty words for all of us. They set before us two things of unspeakable
importance, namely, individual and domestic responsibility—personal and household
testimony. God's people of old were responsible to keep the heart with all diligence,
lest it should let slip the precious word of God. And not only so, but they were
solemnly responsible to instruct their children and their grandchildren in the same.
Are we, with all our light and privilege, less responsible than Israel of old? Surely not.
We are imperatively called upon to give ourselves to the careful study of the word of
God. To apply our hearts to it. It is not enough that we hurry over a few verses or a
chapter, as a piece of daily religious routine. This will not meet the case at all. We
want to make the Bible our supreme and absorbing study; that in which we delight, in
which we find our refreshment and recreation.

It is to be feared that some of us read the Bible as a matter of duty, while we find our
delight and refreshment in the newspaper and light literature. Need we wonder at our
shallow knowledge of scripture? How could we know ought of the living depths or
the moral glories of a volume which we merely take up as a cold matter of duty, and
read a few verses with a yawning indifference, while, at the same time, the newspaper
or the sensational novel is literally devoured?

It will, perhaps, be said in reply, "We cannot be always reading the Bible." Would
those who thus speak say, "We cannot be always reading the newspaper or the novel"?
And, we would further inquire, what must be the actual state of a person who can say,
"We cannot be always reading the Bible"? Can he be in a healthy condition of soul?
Can he really love the word of God? Can he have any just sense of its preciousness,
its excellence, its moral glories? Impossible.

What mean the following words to Israel, "Therefore shall ye lay up these my words
in your heart, and in your soul, and bind them for a sign upon your hand, that they
may be as frontlets between your eyes!" The "heart"—the "soul"—the" hand"—the
"eyes"—all engaged about the precious word of God. This was real work. It was to be
no empty formality, no barren routine. The whole man was to be given up, in holy
devotion, to the statutes and judgements of God.

"And ye shall teach them your children, speaking of them when thou sittest in thine
house, and when thou walkest by the way, when thou liest down, and when thou risest
up. And thou shalt write them upon the door posts of thine house, and upon thy gates"
Do we, Christians, enter into such words as these? Has the word of God such a place,
in our hearts, in our homes, and in our habits? Do those who enter our houses, or
come in contact with us in daily life, see that the word of God is paramount with us?
Do those with; whom we do business see that we are governed by the precepts of holy
scripture? Do our servants and our children see that we live in the very atmosphere of
scripture, and that our whole character is formed and our conduct governed by it?

These are searching questions for our hearts, beloved Christian reader. Let us not put
them away from us. We may rest assured there is no more correct indicator of our
moral and spiritual condition than that afforded by our treatment of the word of God.
If we do not love it—love to study it—thirst after it—delight in—long for the quiet
hour in the which we can hang over its sacred page, and drink in its most precious
teaching—meditate upon it, in the closet, in the family, in the street; in short, if we do
not breathe its holy atmosphere—if we could ever give utterance to such a sentiment
as that Given above, that "We cannot be always reading the Bible," then, verily, we
have urgent need to look well to our spiritual state, for we are sadly out of health The
new nature loves the word of God—earnestly desires it; as we read in? Peter 2. "As
new born babes, desire the sincere milk of the word, that ye may grow thereby."

This is the true idea. If the sincere milk of the word be not sought after, diligently
used and eagerly fed upon, we must be in a low, unhealthy, dangerous condition of
soul. There may not be anything outwardly wrong in our conduct; we may not be
publicly dishonouring the Lord, in our ways; but we are grieving His loving heart by
our gross neglect of His word, which is but another term for the neglect of Himself. It
is the very height of folly to talk of loving Christ, if we do not love, and live upon His
word. It is a delusion to imagine that the new life can be in a healthy prosperous
condition where the word of God is habitually neglected in the closet and the family.

We do not, of course, mean that no other book but the Bible should be read—or we
should not pen these "Notes"—but nothing demands greater watchfulness than the
matter of reading. All things are to be done, in the Name of Jesus, and to the glory of
God; and this is amongst the "all things." We should read no book that we cannot read
to the glory of God, and on which we cannot ask God's blessing.

We feel that this entire subject demands the most serious consideration of all God's
people; and we trust that the Spirit of God may use our meditation on the chapter
before us to stir up our hearts and consciences in reference to what is due to the word
of God, both in our hearts and in our houses.

No doubt, if it has its right place in the heart, it will have its right place also in the
house. But if there be no acknowledgment of the word of God in the bosom of the
family, it is hard to believe that it has its right place in the heart. Heads of houses
should ponder this matter seriously. We are most fully persuaded that there ought to
be, in every Christian household, a daily acknowledgment of God and His word.
Some may, perhaps, look upon it as bondage, as legality, as religious routine to have
regular family worship. We would ask such objectors, is it bondage for the family to
assemble at meals? Are the family reunions round the social board ever regarded as a
wearisome duty—a piece of dull routine? Certainly not, if the family be a well
ordered and happy one. Why then should it be regarded as a burdensome thing for the
head of a Christian household to gather his children and his servants around him and
read a few verses of the precious word of God, and breathe a few words of prayer
before the throne of grace? We believe it to be a habit in perfect accordance with the
teaching of both the Old and the New Testaments—a habit grateful to the heart of
God—a holy, blessed, edifying habit.

What should we think of a professing Christian who never prayed, never read the
word of God, in private? Could we possibly regard him as a happy, healthy, true
Christian? Assuredly not. Indeed we should seriously question the existence of divine
life in such a soul. Prayer and the word of God are absolutely essential to healthy
vigorous Christian life: so that a man who habitually neglects these must be in an
utterly dead state.

Now, if it be thus, in reference to an individual, how can a family be regarded as in a
right state where there is no family reading, no family prayer, no family
acknowledgment of God or His word? Can we conceive a God-fearing household
going on from Lord's day morning to Saturday night, without any collective
recognition of the One to whom they owe everything? Day after day rolls on—
domestic duties are attended to—the family assemble regularly at meals, but there is
no thought of summoning the household round the word of God, or round the mercy-
seat. We ask where is the difference between such a family and any poor heathen
household? Is it not most sad, most deplorable to find those who make the very
highest profession, and who take their places at the Lord's Table, yet living in the
gross neglect of family reading, family worship?

Reader, are you the head of a household If so, what are your thoughts on this subject?
And what is your line of action? Have you family reading and family prayer, daily in
your house? If not bear with us when we ask you—why not? Search and see what is
the real root of this matter. Has your heart declined from God, from His word and His
ways? Do you read and pray in private? Do you love the word and prayer? Do you
find delight in them? If so, how is it you neglect them in your household? Perhaps you
seek to excuse yourself on the ground of nervousness and timidity. If so, look to the
Lord to enable you to overcome the weakness. Just cast yourself on His unfailing
grace, and gather your household around you, at a certain hour, each day, read a few
verses of scripture and breathe half-a-dozen words of prayer; or if you cannot do this
at first, just let the family kneel for a few moments, in silence, before the throne.

Anything, in short, like a family acknowledgment a family testimony—anything but a
godless, careless, prayerless life in your household. Do, dear friend, suffer the word of
exhortation in this matter. Let us entreat you to begin at once, looking to God to help
you, as He most assuredly will, for He never fails a really trusting, dependent heart.
Do not, any longer, go on neglecting God and His word in your family circle. It is
really terrible. Let no arguments about bondage, legality, or formalism weigh with
you, for a moment. We almost feel disposed to exclaim, "Blessed bondage!" If indeed
it be bondage to read the word, we cordially welcome it, and fearlessly glory in it.

But, no; we cannot for a moment, regard it in any such light. We believe it to be a
most delightful privilege for every one whom God has set at the head of a household
to gather all the members of that household around him and read a portion of the
blessed book, and pour out his heart in prayer to God. We believe it is specially the
duty of the head so to do. It is by no means necessary to make it a long wearisome
service. As a rule, both in our houses and in our public assemblies, short, fresh,
fervent exercises are by far the most edifying.

But this, of course, is an open question as to which we merely give our judgement
which must go for what it is worth. The length and character of the service must, in
every case, be left to the person who conducts it. But we do, most earnestly, trust that
if these lines should be scanned by any one who is the head of a household, and if he
has hitherto neglected the holy privilege of family worship-family reading, he will,
henceforth, do so no more. May he be enabled to say, with Joshua, "Let others do as
they will, as for me and my house, we will serve the Lord" It is not, surely, that we
would lead any to imagine that the mere act of family reading takes in all that is
comprehended in that weighty sentence, "We will serve the Lord." Far from it. That
blessed service takes in everything belonging to our private and domestic history. It
takes in the most minute details of practical daily life. All this is most true and
invaluable. But we are most thoroughly persuaded that nothing can go right in any
household in which family reading and family prayer are habitually neglected.

It may be said that there are many families who seem very particular about their
morning and evening reading and prayer, and yet their whole domestic history, from
morning till night, is a flagrant contradiction of their so-called religious service. It
may be that the head of the house, instead of shedding sunlight upon the family circle,
is morose in his temper, rude and coarse in his manners, rough and contradictory to
his wife, arbitrary and severe to his children, unreasonable and exacting to his
servants, finding fault with what is laid on the table, after having asked God's blessing
upon it; and, in short, in every way giving the lie to his reading and his prayer in the
family. So also as to the wife and the mother; and the children and the servants. The
whole domestic economy is out of order. There is disorder and confusion; meals are
unpunctual; there is a want of kindly consideration one of another; the children are
rude, selfish and wilful; the servants are thoughtless, wasteful and disobedient, if not
much worse. The tone, atmosphere, and style of the entire establishment are
unchristian, ungodly, utterly unbecoming.

And then when you travel outside the domestic circle, and mark the conduct of the
heads and members of the family toward those outside—mark their business, if they
be in business; hear the testimony of those who deal with them, as to the quality of
their goods, the style and character of their work; the spirit and temper in which they
carry on their business; such grasping and griping, such covetousness, such
commercial trickery; nothing of God, nothing of Christ, nothing to distinguish them
from the most thorough worldling around; yea, the conduct of those very worldlings,
of those who would never think of such a thing as family worship, would put them to
shame.

Under such painful and humiliating circumstances, what of the family worship-the
family reading—the family altar? Alas! it is an empty formality, a powerless,
worthless, unseemly proceeding—in place of being a morning and evening sacrifice,
it is a morning and evening lie—a solemn mockery —an insult to God.

All this is sadly true. There is a terrible lack of household testimony—of common
practical righteousness in our families and in the entire economy of our houses. There
is but little of the white raiment-the fine linen, which is the righteousness of saints.
We seem to forget those weighty words of the inspired apostle, in Romans 14. "The
kingdom of God is not meat and drink; but righteousness, and peace, and joy in the
Holy Ghost." Some of us seem to think that, whenever we meet with the word
"righteousness," it must needs mean the righteousness of God in which we stand, or
righteousness imputed to us. This is a very great mistake indeed. We must remember
there is a practical and human side of this question. There is the subjective as well as
the objective—the walk as well as the standing—the condition as well as the position.

These things must never be separated. It is of little use to set up, or seek to maintain a
family altar amid the ruins of family testimony. It is nothing short of a hideous
caricature to begin and end with so-called family worship a day characterised
throughout by ungodliness and unrighteousness, levity, folly and vanity. Can ought be
more unsightly or more miserably inconsistent than an evening spent in song singing,
charades and other light games, closed up with a contemptible bit of religion in the
shape of reading and prayer?

All this line of things is most deplorable. It ought not to be found in connection with
the Holy Name of Christ, with His assembly, or the holy exercises of His Table. We
must measure everything in our private life, in our domestic economy, in our daily
history, in all our intercourse, and in all our business transactions, with that one
standard, namely, the glory of Christ. Our one grand question, in reference to
everything that comes before us, or solicits our attention must be, "Is this worthy of
the Holy Name which is called upon me?" If not, let us not touch it; yea, let us turn
our back upon it with stern decision, and flee from it with holy energy Let us not
listen, for a moment, to the contemptible question, "What harm is there in it?"
Nothing but harm, if Christ be not in it. No truly devoted heart would ever entertain—
much less put such a question. Whenever you hear any one speaking thus, you may, at
once, conclude that Christ is not the governing object of the heart.

We trust the reader is not weary of all this homely, practical truth. We believe it is
loudly called for in this day of high profession. We have all of us much need to
consider our ways, to look well to the real state of our hearts as to Christ; for here lies
the true secret of the whole matter. If the heart be not true to Him, nothing can be
right—nothing in the private life, nothing in the family, nothing in the business,
nothing in the assembly, nothing anywhere. But if the heart be true to Him all will
be—must be right.

No marvel, therefore, if the blessed apostle, when he reaches the close of that
wonderful epistle to the Corinthians, sums all up with this solemn declaration, "If any
man love not the Lord Jesus Christ, let him be Anathema Maranatha" In the course of
his letter he deals with various forms of doctrinal error and moral pravity; but when
he comes to the close, instead of pronouncing his solemn sentence upon any
particular error or evil, he hurls it with holy indignation against any one, no matter
who or what, who does not love the Lord Jesus Christ. Love to Christ is the grand
safe-guard against every form of error and evil. A heart filled with Christ has no room
for ought beside; but if there be no love to Him, there is no security against the
wildest error, or the worst form of moral evil.

We must now return to our chapter.
The attention of the people is specially called to the solemn scenes at Mount Horeb—
scenes which should surely have deeply and abidingly impressed their hearts.
"Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord
said unto me, Gather me the people together, and I will make them hear my words"—
the grand and all important point for Israel of old, for the church now—for each, for
all, at all times and in all places, is to be brought into direct, living contact with the
eternal word of the living God, to the end—"that they may learn to fear me all the
days that they shall live upon the earth, and that they may teach their children"

It is very beautiful to note the intimate connection between hearing God's word and
fearing His Name. It is one of those great root principles which never change, never
lose their power or their intrinsic value. The word and the Name go together; and the
heart that loves the one will reverence the other, and bow down to its holy authority,
in all things. "He that loveth me not keepeth not my sayings." "He that saith, I know
him, and keepeth not his commandments, is a liar, and the truth is not in him. But
whoso keepeth his word, in him verily is the love of God perfected." (John 14; 1 John
2.) Every true lover of God will treasure up His word in the heart, and where the word
is thus lovingly treasured in the heart, its hallowed influence will be seen in the whole
life, character and conduct. God's object in giving His word is that it may govern our
conduct, form our character and shape our way; and if His word has not this practical
effect upon us it is utterly vain for us to speak of loving Him; yea, it is nothing short
of positive mockery which He must, sooner or later, resent.

And let us note particularly the solemn responsibility of Israel as to their children.
They were not only to "hear" and "learn" for themselves; but they were also to teach
their children. This is a universal and abiding duty which cannot be neglected with
impunity. God attaches very great importance to this matter. We hear Him saying as
to Abraham, "I know him, that he will command his children and his household after
him, and they shall keep the way of the Lord, to do justice and judgement; that the
Lord may bring upon Abraham that which he hath spoken of him." (Gen. 18)

These words are most important, as setting before us the divine estimate of domestic
training, and family piety. In all ages, and under all dispensations, God has been
pleased to give expression to His approbation of the proper education of the children
of His people—their faithful training according to His holy word. We find no such
thing sanctioned in scripture, as children being allowed to grow up in ignorance, and
carelessness, and wilfulness. Some professing Christians, under the baneful influence
of a certain school of theology, seem to think that it is, in some way, an interference
with the sovereignty of God, with His purposes and counsels, to instruct their children
in the truth of the gospel and the letter of holy scripture. They Consider that the
children ought to be left to the action of the Holy Ghost which they are sure to
experience in God's own time, if indeed they are of God's elect; and, if not, all human
effort is perfectly useless.

Now, we must, in all faithfulness to the truth of God, and to the souls of our readers,
bear the clearest and strongest testimony against this one-sided view of the great
practical subject before us. There is nothing more mischievous, nothing more
pernicious in its effect upon the conscience, the heart, the life, the whole practical
career and moral character, than one-sided theology. It does not matter what side you
take, so long as you only take one. It is sure to produce what we must term a spiritual
malformation. We feel we cannot too strongly and earnestly warn the reader against
this sore evil. It can only lead to the most disastrous results; and, as to its effect in
reference to the training of our children, and the management of our households—the
subject now before us—it is mischievous in the extreme. Indeed we have seen the
most deplorable consequences follow the carrying out of this line of thought. We have
known the children of Christian parents to grow up in utter ignorance of divine things,
in carelessness, recklessness, and open infidelity. And if a word of admonition were
offered, it has been met by arguments based upon the dogmas of a one-sided
divinity—and the one side turned the wrong way. It has been said, "We cannot make
Christians of our children, and we must not make them formalists or hypocrites. It
must be a divine work or nothing. When God's time comes, He will effectually call
them, if indeed they are among the number of His elect. If not, all our efforts are
perfectly useless."

To all this we reply that this line of argument, if carried to its fullest extent, would
prevent the farmer from ploughing his ground or sowing his seed. It is very plain that
he cannot make the seed to germinate or fructify. He could no more cause a solitary
grain of wheat to grow, than he could create the universe. Does this prevent his
ploughing and sowing? Does it cause him to fold his arms and say, "I can do nothing.
I cannot, by any effort of mine, make corn grow. It is a divine operation; and therefore
I must wait God's time" Does any farmer reason and act like this? Surely not, unless
he be a lunatic. Every sound-minded person knows that ploughing and sowing must
go before the reaping; and if the former be neglected, it is the height of extravagant
folly to look for the latter.

Nor is it otherwise in the matter of training our children We know God is sovereign.
We believe in His eternal counsels and purposes. We fully recognise the grand
doctrines of election and predestination; yea, we are as thoroughly persuaded of them,
as of the truth that God is, or that Christ died and rose again. Moreover, we believe
that the new birth must take place, in every instance—in the case of our children as of
all beside; we are convinced that this new birth is entirely a divine operation, effected
by the Holy Ghost, through the word, as we are distinctly taught in our Lord's
discourse with Nicodemus, in John 3, and also in James 1: 18; and 1 Peter 1: 23.

But does all this touch, in the most remote way, the solemn responsibility of Christian
parents to teach and train their children, diligently and faithfully, from their earliest
moments? Most certainly not. Woe be to the parents who, on any plea or on any
ground whatsoever, be it one-sided theology, misapplied scripture, or anything else,
deny their responsibility, or neglect their plain, bounden duty, in this holy business.
True, we cannot make our children Christians; and we ought not to make them
formalists or hypocrites. But we are not called to make them anything We are simply
called to do our duty by them, and leave results to God. We are instructed and
commanded to bring up our children "in the nurture and admonition of the Lord."
When is this "bringing up" to commence? When are we to begin the sacred work of
training our little ones? Surely at the beginning. The very moment we enter upon a
relationship, we enter also upon the responsibility which that relationship entails. We
cannot deny this. We cannot shake it off. We may neglect it, and have to reap the sad
consequences of our neglect, in various ways. It is a very serious thing to stand in the
sacred relationship of a parent—very interesting and very delightful, no doubt; but
most serious because of the responsibility involved. True it is, blessed be God, His
grace is sufficient for us, in this, as in all beside; and "If any man lack wisdom, let
him ask of God, who giveth to all liberally, and upbraideth not; and it shall be given
him." "We are not sufficient of ourselves," in this weighty matter, to think or to do
anything, as ourselves; but our sufficiency is of God; and He will meet our every
need. We have simply to draw upon Him, for exigency of every hour.

But we must do our duty. Some do not like the homely word "duty." They think it has
a legal ring about it. We trust the reader does not think so, for it is a very great
mistake indeed. We look upon the word as a very sound and morally wholesome one;
and we believe that every true Christian loves it. One thing is certain, it is only in the
path of duty we can count on God. To talk of trusting God, when out of the path of
duty, is a miserable conceit, and a delusion. And, in the matter of our relationship, as
parents, to neglect our duty is to bring down upon us the most disastrous
consequences.

We believe the whole business of Christian education is summed up in two brief
sentences, namely, count on God for your children; and train your children for God.
To take the first without the second, is antinomianism; to take the second without the
first is legality; to take both together is sound practical Christianity—true religion in
the sight of God and man.

It is the sweet privilege of every Christian parent to count, with all possible
confidence, upon God, for his children. But, then, we must remember that there is, in
the government of God, an inseparable link connecting this privilege with the most
solemn responsibility as to training For a Christian parent to speak of counting on
God for the salvation of his children, and for the moral integrity of their future career,
in this world, while the duty of training is neglected, is simply a miserable delusion.

We press this, most solemnly, upon all Christian parents, but especially upon those
who have just entered upon the relationship. There is great danger of shirking our
duty to our children, of shifting it over upon others, or neglecting it altogether. We do
not like the trouble of it; we shrink from the constant worry as it seems to us. But we
shall find that the trouble, and the worry, and the sorrow, and the heart-scalding
arising from the neglect of our duty will be a thousand times worse than all that can
be involved in the discharge of it. To every true lover of God there is deep delight in
treading the path of duty. Every step taken in that path strengthens our confidence to
go on. And then we can always count upon the infinite resources that we have in God,
when we are keeping His commandments. We have simply to betake ourselves,
morning by morning, yea, hour by hour, to our Father's exhaustless treasury, and there
get all we want, in the way of grace and wisdom, and moral power to enable us to
discharge aright the holy functions of our relationship. "He giveth more grace." This
always holds good. But if we, instead of seeking grace to discharge our duty, seek
ease in neglecting it, we are simply laying up a store of sorrow which will accumulate
rapidly and fall upon us heavily at a future day. "Be not deceived; God is not mocked;
for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh,
shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit
reap life everlasting." (Gal. 6.)

This is the condensed statement of a great principle of God's moral government—a
principle of universal application, and one which applies, with singular force to the
subject before us. As we sow, in the matter of the education of our children, so we
shall, most assuredly, reap: There is no getting out of this.

But let not any dear Christian parent whose eye may scan these lines, be at all
discouraged or fainthearted. There is no reason whatever for this; but, on the contrary,
every reason for the most joyful confidence in God. "The name of the Lord is a strong
tower; the righteous runneth into it, and is safe. Let us tread, with a firm step, the path
of duty; and then we can count, with unwavering confidence, upon our ever faithful
and gracious God, for the need of each day, as it rolls along. and, in due time, we
shall reap the precious fruit of our labour, according to the appointment of God, and
in pursuance of the enactments of His moral government.

We do not attempt to lay down any rules or regulations for the training. We do not
believe in such. Children cannot be trained by dry rules. Who could attempt to
embody in rules all that is wrapped up in that one sentence, "Bring them up in the
nurture and admonition of the Lord"!

Here we have, indeed, a golden rule which takes in everything from the cradle to
matured manhood. Yes, we repeat, "from the cradle;" for we are most fully persuaded
that all true Christian training begins at the very beginning. Some of us have little idea
of how soon and how sharply children begin to observe; and how much they take in as
they gaze at us through their dear expressive eyes.

And then how marvellously susceptible they are of the word atmosphere which
surrounds them! Yes; and it is this very moral atmosphere that constitutes the grand
secret of training our families. Our children should be permitted to breathe, from day
to day, the atmosphere of love and peace, purity, holiness and true practical
righteousness. This has an amazing effect in forming the character. It is a great thing
for our children to see their parents walking in love, in harmony, in tender care one
for the other; in kind consideration for the servants; in love and sympathy for the
poor. Who can measure the moral effect upon a child of the very first angry look, or
unkind word between father and mother And in cases where the daily history is one of
unsightly strife and contention, the father contradicting the mother, and the mother
disparaging the father; how are children to grow in such an atmosphere as this?

The fact is, it is not within the compass of human language to set forth all that is
involved in the moral tone of the entire family circle—the spirit, style, and
atmosphere of the whole household, the drawing room, the dining-room, the nursery,
the kitchen, where circumstances admit of such distinctions, or where the family have
to confine themselves to two rooms. It is not a question of rank, position or wealth,
but of the beauteous grace of God shining out in all. There may be the stalled ox, or
the dinner of herbs; these are not, at present, in question But what we press on all
fathers and mothers, all heads of households, high and low, rich and poor, learned and
ignorant, is the necessity of training their children in an atmosphere of love and
peace, truth and holiness, purity and kindness. Thus will their households be the
practical exhibition of the character of God; and all who come in contact with them
will, a least, have before their eyes a practical witness to the truth of Christianity.

But, ere we turn from the subject of domestic government, there is one special point
to which we desire to call the attention of Christian parents—a point of the utmost
possible moment, yet too much neglected amongst us, and that is the need of
inculcating upon our children the duty of implicit obedience. This cannot be too
strongly insisted upon, inasmuch as it not only affects the order and comfort of our
households; but, what is infinitely more important, it concerns the glory of God, and
the practical carrying out of His truth. "Children, obey your parents in the Lord: for
this is right." And again, "Children, obey your parents in all Things; for this is well
pleasing unto the Lord." (Eph. 6; Col. 3.)

This is absolutely essential, and must be firmly insisted upon, from the very outset.
The child must be taught to obey, from his earliest moments. He must be trained to
submit himself to divinely appointed authority, and that, as the apostle puts it, "in all
things." If this be not attended to from the very first, it will be found almost
impossible to attend to it afterwards. If the will be allowed to act, it grows, with
terrible rapidity, and each day's growth increases the difficulty of bringing it under
control. Hence, the parent should begin at once, to establish his authority, on a basis
of moral strength and firmness; and, when this is done, he may be as gentle and tender
as the most loving heart could desire. We do not believe in sternness, harshness or
severity. They are, by no means, necessary, and are generally the accompaniments of
bad training and the proofs of bad temper. God has put into the parent's hand the reins
of government, and the rod of authority; but it is not needful—if we may so express
it—to be continually chucking the reins and brandishing the rod, which are the sure
proofs of moral weakness. Whenever you hear a man continually talking about his
authority, you may be sure his authority is not properly established. There is a quiet
dignity about true moral power which is perfectly unmistakable.

Furthermore, we judge it to be a mistake for a parent to be perpetually crossing a
child's will, in matters of no moment. Such a line of action tends to break the child's
spirit, whereas the object of all sound training is to break the will. The child should
ever be impressed with the idea that the parent seeks only his real good; and that if he
has to refuse or prohibit anything, it is not for the purpose of curtailing the child's
enjoyment, but simply for the promotion of his true interests.

One grand object of domestic government is to protect each member of the household
in the enjoyment of his privileges, and in the proper discharge of his relative duties.
Now, inasmuch as it is the divinely appointed duty of a child to obey, the parent is
responsible to see this duty discharged, for if it be neglected, some other members of
the domestic circle must suffer.

There can be no greater nuisance in a house than a naughty wilful child; and, as a
general rule, wherever you find such, it is to be traced to bad training. We are aware,
of course, that children differ in temper and disposition; that some children have
peculiarly strong wills and sturdy tempers, and are therefore specially hard to manage.

All this we quite understand; but it leaves wholly untouched the question of the
parent's responsibility to insist upon implicit obedience. He can always count on God
for the needed grace and power to carry out this point. Even in the case of a widowed
mother, we believe, most assuredly, she can look to God to enable her to command
her children and her household. In no case, therefore, should parental authority be
surrendered, for a moment.

It sometimes happens that, through injudicious fondness, the parent is tempted to
pamper the will of the child; but it is sowing to the flesh, and must yield corruption. It
is not true love, at all, to indulge a child's will; neither can it possibly minister to his
true happiness or legitimate enjoyment. An overindulged, self-willed child is
miserable himself, and a grievous infliction on all who have to do with him. Children
should be taught to think of others; and to seek to promote their comfort and
happiness in every way. How very unseemly it is, for example, for a child to enter the
house and ascend the stairs whistling, singing and shouting, in total disregard of other
members of the household who may be seriously disturbed and annoyed by such
conduct! No properly trained child would think of acting in such a way; and where
such unsubdued, unruly, inconsiderate conduct is allowed, there is a serious defect in
the domestic government.

It is essential to family peace, harmony and comfort, that all the members should
"consider one another." We are responsible to seek the good and the happiness of
those around us, and not our own. If all would but remember this, what different
households we should have; and what a different tale would families have to tell!
Every Christian household should be the reflection of the divine character. The
atmosphere should just be the very atmosphere of heaven. How is this to be? Simply
by each one, parent, child, master and servant seeking to walk in the footsteps of
Jesus, and manifest His Spirit. He never pleased Himself; never sought His own
interest, in anything. He did always the thing that pleased the Father. He came to
serve and to give. He went about doing good, and healing all that were oppressed of
the devil. Thus it was ever with that most blessed One—the gracious, loving,
sympathising Friend of all the sons and daughters of want, weakness and sorrow; and
if only the various members of each Christian family were formed on this perfect
model, we should, at least, realise something of the power and efficacy of personal
and domestic Christianity, which, blessed be God, can ever be maintained and
exhibited, notwithstanding the hopeless ruin of the professing church. "Thou and thy
house" suggests a great golden principle which runs through the volume of God, from
beginning to end. In every age, under every dispensation, in the days of the Patriarchs,
in the days of the Law, and in the days of Christianity, we find, to our exceeding
comfort and encouragement, that personal and domestic godliness has its place as
something grateful to the heart of God and to the glory of His holy Name.

This we consider to be most consolatory, at all times, but more particularly at a time,
like the Present, when the professing church seems so rapidly sinking into gross
worldliness and open infidelity; and not this only, but when those who most earnestly
desire to walk in obedience to the word of God, and to act on the grand foundation
truth of the unity of the body, find it so difficult to maintain a corporate testimony. In
view of all this, we may well bless God, with overflowing hearts, that personal and
family piety can always be maintained, and that from the heart and the home of every
Christian a constant stream of praise may ascend to the throne of God, and a stream of
active benevolence flow out to a needy, sorrowful, sin-stricken world. May it be so,
more and more, through the mighty ministry of God the Holy Ghost, that God, in all
things, may be glorified, in the hearts and homes of His beloved people!

We have now to consider the very solemn warning addressed to the congregation of
Israel, against the terrible sin of idolatry—a sin to which alas! the poor human heart is
ever prone in one way or another. It is quite possible to be guilty of the sin of idolatry
without bowing down before a graven image; wherefore it behoves us to weigh well
the words of warning which fell from the lips of Israel's venerable lawgiver. They are,
most assuredly, written for our learning.

"And ye came near and stood under the mountain; and the mountain burned with fire
unto the midst of heaven, with darkness, clouds, and thick darkness"—solemn and
suited accompaniments of the occasion!—"And the Lord spake unto you out of the
midst of the fire"—Oh, how differently He speaks in the gospel of His grace!—"Ye
heard the voice of the words, but saw no similitude"—important fact for them to
ponder!—"only a voice"—And "faith cometh by hearing, and hearing by the word of
God."—"And he declared unto you his covenant, which he commanded you to
perform, ten commandments; and he wrote them upon two tables of stone. And the
Lord commanded me, at that time, to teach you statutes and judgements"—not that
they might discuss them, sit in judgement upon them, or argue about them, but—"that
ye might do them"—the grand old story, the Deuteronomic theme of obedience, most
precious! whether out of or—"in the land whither ye go over to possess it."

Here lies the solid ground of the appeal against idolatry. They saw nothing. God did
not show Himself to them. He did not assume any bodily shape of which they might
form an image. He gave them His word, His holy commandments, so plain that a
child could understand them, and the wayfaring men though fools need not err
therein. There was no need for them therefore to set about imagining what God was
like; nay, this was the very sin against which they were so faithfully warned. They
were called to hear God's voice, not to see His shape—to obey His commandments,
not to make an image of Him. Superstition vainly seeks to do honour to God by
forming and worshipping an image. Faith, on the contrary, lovingly receives and
reverently obeys His holy commandments. "If a man love me," says our blessed Lord,
"he will"—what? make an image of me, and worship it? Nay, but "he will keep my
words." This makes it so simple, so safe, so certain. We are not called to work up our
minds to form any conception of God. We have simply to hear His word and keep His
commandments. We can have no idea whatever of God, but as He has been pleased to
reveal Himself. 'No man hath seen God at any time; the only-begotten Son, which is
in the bosom of the Father, he hath declared him." "God, who commanded the light to
shine out of darkness, hath shined in our hearts, to give the light of the knowledge of
the glory of God in the face of Jesus Christ."

Jesus is declared to be the brightness of God's Glory and the exact impression of His
substance. He could say, "He that hath seen me hath seen the Father." Thus the Son
reveals the Father; and it is by the word, through the power of the Holy Ghost, that we
know anything of the Son; and therefore for any one to attempt, by any efforts of his
mind or workings of his imagination to conceive an image of God, or of Christ, is
simply idolatry. To endeavour to arrive at any knowledge of God or of Christ, save by
scripture, is simply mysticism and confusion; nay more, it is to put ourselves directly
into the hands of the devil, to be led by him into the wildest, darkest, and deadliest
delusion.

Hence, therefore, as Israel, at mount Horeb, was shut up to the "voice" of God, and
warned against any similitude; so we are shut up to holy scripture, and warned against
everything which would draw us away, the breadth of a hair, from that holy and all-
sufficient standard. We must not listen to the suggestions of our own minds, nor to
those of any other human mind. We must absolutely and sternly refuse to listen to
anything but the voice of God—the voice of holy scripture. Here is true security, true
rest. Here we have absolute certainty, so that we can say, "I know whom"—not merely
what—"I have believed; and am persuaded that he," &c.

"Take ye therefore good heed unto yourselves, (for ye saw no manner of similitude on
the day that the Lord spake unto you in Horeb out of the midst of the fire,) lest ye
corrupt yourselves, and make you a graven image, the similitude of any figure, the
likeness of male or female, the likeness of any beast that is on the earth, the likeness
of any winged fowl that flieth in the air, the likeness of anything that creepeth on the
ground, the likeness of any fish that is in the waters beneath the earth; and lest thou
lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the
stars, even all the host of heaven, shouldest be driven to worship them, and serve
them, which the Lord thy God hath divided unto all nations under the whole heaven.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out
of Egypt, to be unto him a people of inheritance, as ye are this day.

There is a very weighty truth set before us here. The people are expressly taught that
in making any image and bowing down thereto, they, in reality, lowered and
corrupted themselves. Hence, when they made the golden calf, the Lord said unto
Moses, "Go, get thee down; for thy people which thou broughtest out of the land of
Egypt, have corrupted themselves." It could not be otherwise. The worshipper must be
inferior to the object of his worship; and therefore, in worshipping a calf, they
actually put themselves below the level of the beasts that perish. Well, therefore,
might He say, They "have corrupted themselves; they have turned aside quickly out of
the way which I commanded them; they have made them a molten calf, and have
worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel,
which have brought thee up out of the land of Egypt."

What a spectacle! A whole congregation, led by Aaron the high priest, bowing in
worship before a thing formed by a graving tool out of the ear-rings which had just
been taken from the ears of their wives and daughters! Only conceive a number of
intelligent beings, people endowed with reason, understanding and conscience, saying
of a molten calf, "These be thy gods, O Israel, which have brought thee up out of the
land of Egypt!" They actually displaced Jehovah by an image graven by art and man's
device! And these were the people who had seen the mighty works of Jehovah, in the
land of Egypt. They had seen plague after plague falling upon Egypt and its obdurate
king. They had seen the land, as it were, shaken to its very centre, by the successive
strokes of Jehovah's governmental rod. They had seen Egypt's first-born laid in death
by the sword of the-destroying angel. They had seen the Red Sea divided by one
stroke of Jehovah's rod, and they had passed through upon dry ground between those
crystal walls which afterwards fell, in crushing power, upon their enemies.

All these things had passed before their eyes; and yet they could, so soon, forget all,
and say, of a molten calf, "These be thy gods, O Israel, which have brought thee up
out of the land of Egypt." Did they really believe that a molten image had made the
land of Egypt to tremble, humbled its proud monarch, and brought them forth
victoriously? Had a calf divided the sea for them, and led them majestically through
its depths? So, at least, they said; for what will people not say when the eye and the
heart are turned away from God and His word?

But, we may, perhaps, be asked, "Has all this a voice for us? Are Christians to learn
anything from Israel's molten calf? And do the warnings addressed to Israel against
idolatry convey any voice to the ear of the church? Are we in danger of bowing down
to a graven image? Is it possible, that we, whose high privilege it is to walk in the full-
orbed light of New Testament Christianity, could ever worship a molten calf? "

To all this we reply, first of all, in the language of Romans 15: 4, "Whatsoever things
were written aforetime"—Exodus 32 and Deuteronomy 4 included—"were written for
our learning; that we through patience and comfort of the scriptures might have
hope." This brief passage contains our chartered right to range through the wide field
of Old Testament scripture and gather up and appropriate its golden lessons, to feed
upon its "exceeding great and precious promises;" to drink in its deep and varied
consolation; and to profit by its solemn warnings, and wholesome admonitions.

And then, as to our being capable of, or liable to, the gross sin of idolatry, we have a
striking answer in? 1 Corinthians 10 where the inspired apostle uses the very scene at
mount Horeb, as a warning to the church of God. We cannot do better than quote the
entire passage for the reader. There is nothing like the word of God May we love,
prize and reverence it more and more, each day!

"Moreover, brethren, I would not that ye should be ignorant, how that all our fathers
were under the cloud,"—those whose carcasses fell in the wilderness, as well as those
who reached the land of promise—"and all passed through the sea; and were all
baptised unto Moses in the cloud and in the sea; and did all eat the same spiritual
meat; and did all drink the same spiritual drink; for they drank of that spiritual Rock
that followed them; and that Rock was Christ"—how strong, how solemn, and how
searching is this for all professors!—"But with many of them God was not well
pleased; for they were overthrown in the wilderness. Now these things were our
ensamples"—let us carefully mark this —"to the intent we should not lust after evil
things"—things in any way contrary to the mind of Christ—"as they also lusted.
Neither be ye idolaters"—so that professing Christians may be idolaters—"as were
some of them; as it is written, The people sat down to eat and drink, and rose up to
play. Neither let us commit fornication, as some of them committed, and fell in one
day three and twenty thousand. Neither let us tempt Christ, as some of them also
tempted, and were destroyed of serpents. Neither murmur ye, as some of them also
murmured, and were destroyed of the destroyer. Now all these things happened unto
them for ensamples; and they are written for our admonition, upon whom the ends of
the ages are met. Wherefore let him that thinketh he standeth take heed lest he fall."

Here we learn, in the plainest manner, that there is no depth of sin and folly, no form
of moral pravity into which we are not capable of plunging, at any moment, if not
kept by the mighty power of God. There is no security for us save in the moral shelter
of the divine presence. We know that the Spirit of God does not warn us against
things to which we are not liable. He would not say to us, "Neither be ye idolaters," if
we were not capable of being such. Idolatry takes various shapes. It is not therefore a
question of the shape of the thing, but of the thing itself; not the outward form, but the
root or principle of the thing. We read that, "covetousness is idolatry;" and that a
covetous man is an idolater. That is, a man desiring to possess himself of more than
God has given him is an idolater—is actually guilty of the sin of Israel when they
made the golden calf and worshipped it. Well might the blessed apostle say to the
Corinthians—say to us, "Wherefore, my dearly beloved, flee from idolatry." Why be
warned to flee from a thing to which we are not liable? Are there any idle words in
the volume of God ? What mean those closing words of the first epistle of John,
"Little children, keep yourselves from idols"? Do they not tell us that we are in danger
of worshipping idols? Assuredly they do. Our treacherous hearts are capable of
departing from the living God, and setting up, some other object beside Him; and
what is this but idolatry? whatever commands the heart is the heart's idol, be it what it
may, money, pleasure, power or ought else; so that we may well see the urgent need
for the many warnings given us by the Holy Ghost against the sin of idolatry.

But we have, in Galatians 4, a very remarkable passage, and one which speaks, in
most impressive accents, to the professing church. The Galatians had, like all other
Gentiles, worshipped idols; but, on the reception of the gospel, had turned fro