But let us hear a little more from our apostle on this most weighty subject. "Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. _For I delivered unto you first of all that which I also received_"--nothing more, nothing less, nothing different--"how that Christ died for our sins _according to the Scriptures_; and that He was buried, and that He rose again the third day _according to the Scriptures_."
This is uncommonly fine. It demands the serious consideration of all who would be true and effective ministers of Christ. The apostle was careful to allow the pure stream to flow down from its living source--the heart of G.o.d, into the souls of the Corinthians. He felt that nothing else was of any value. If he had sought to link them on to himself, he would have sadly dishonored his Master, done them a grievous wrong, and he himself would most a.s.suredly suffer loss in the day of Christ.
But no; Paul knew better. He would not, for worlds, lead any to build upon himself. Hear what he says to his much-loved Thessalonians.--"For this cause also thank we G.o.d without ceasing, because, when _ye received the Word of G.o.d_ which ye heard of us, ye received it _not as the word of men_, but _as it is in truth, the Word of G.o.d_, which effectually worketh also in you that believe." (1 Thess. ii. 13.)
We feel solemnly responsible to commend this grave and important point to the serious consideration of the Church of G.o.d. If all the professed ministers of Christ were to follow the example of Moses and Paul, in reference to the matter now before us, we should witness a very different condition of things in the professing church. But the plain and serious fact is, that the Church of G.o.d, like Israel of old, has wholly departed from the authority of His Word. Go where you will, and you find things done and taught which have no foundation in Scripture. Things are not only tolerated but sanctioned and stoutly defended which are in direct opposition to the mind of Christ. If you ask for the divine authority for this, that, and the other inst.i.tution or practice, you will be told that Christ has not given us directions as to matters of church government; that in all questions of ecclesiastical polity, clerical orders, and liturgical services, He has left us free to act according to our consciences, judgment, or religious feelings; that it is simply absurd to demand a "Thus saith the Lord" for all the details connected with our religious inst.i.tutions: there is a broad margin left to be filled up according to our national customs and our peculiar habits of thought. It is considered that professing Christians are left perfectly free to form themselves into so-called churches, to choose their own form of government, to make their own arrangements, and to appoint their own office-bearers.
Now the question which the Christian reader has to consider is, "Are these things so?" Can it be that our Lord Christ has left His Church without guidance as to matters so interesting and momentous? Can it be possible that the Church of G.o.d is worse off, in the matter of instruction and authority, than Israel? In our studies on the books of Exodus, Leviticus, and Numbers, we have seen (for who could help seeing?) the marvelous pains which Jehovah took to instruct His people as to the most minute particulars connected with their public worship and private life. As to the tabernacle, the temple, the priesthood, the ritual, the various feasts and sacrifices, the periodical solemnities, the months, the days, the very hours, all was ordered and settled with divine precision. Nothing was left to mere human arrangement. Man"s wisdom, his judgment, his reason, his conscience, had nothing whatever to do in the matter. Had it been left to man, how should we ever have had that admirable, profound, and far-reaching typical system which the inspired pen of Moses has set before us? If Israel had been allowed to do what (as some would fain persuade us) the Church is allowed, what confusion, what strife, what division, what endless sects and parties, would have been the inevitable result!
But it was not so. The Word of G.o.d settled every thing. "As the Lord commanded Moses." This grand and influential sentence was appended to every thing that Israel had to do, and to every thing they were not to do. Their national inst.i.tutions and their domestic habits--their public and their private life, all came under the commanding authority of "Thus saith the Lord." There was no occasion for any member of the congregation to say, I cannot see this, or, I cannot go with that, or, I cannot agree with the other. Such language could only be regarded as the fruit of self-will. He might just as well say, I cannot agree with Jehovah. And why? Simply because the Word of G.o.d had spoken as to every thing, and that, too, with a clearness and simplicity which left no room whatever for human discussion. Throughout the whole of the Mosaic economy there was not the breadth of a hair of margin left in which to insert the opinion or the judgment of man. It pertained not to man to add the weight of a feather to that vast system of types and shadows which had been planned by the divine mind, and set forth in language so plain and pointed, that all Israel had to do was to _obey_--not to argue, not to reason, not to discuss, but to obey.
Alas! alas! they failed, as we know. They did their own will; they took their own way; they did "every man that which was right in his own eyes." They departed from the Word of G.o.d, and followed the imaginations and devices of their own evil heart, and brought upon themselves the wrath and indignation of offended Deity, under which they suffer till this day, and shall yet suffer unexampled tribulation.
But all this leaves untouched the point on which we are just now dwelling. Israel had the oracles of G.o.d, and these oracles were divinely sufficient for their guidance in every thing. There was no room left for the commandments and doctrines of men. The Word of the Lord provided for every possible exigence, and that Word was so plain as to render human comment needless.
Is the Church of G.o.d worse off, as regards guidance and authority, than Israel of old? Are Christians left to think and arrange for themselves in the worship and service of G.o.d? Are there any questions left open for human discussion? Is the Word of G.o.d sufficient, or is it not? Has it left any thing unprovided for? Let us hearken diligently to the following powerful testimony: "All Scripture is given by inspiration of G.o.d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of G.o.d may be _perfect_ [a?t???] _throughly furnished unto all good works_." (2 Tim. iii.)
This is perfectly conclusive. Holy Scripture contains all that the man of G.o.d can possibly require to make him perfect, to equip him thoroughly for every thing that can be called a "good work." And if this be true as to the man of G.o.d individually, it is equally true as to the Church of G.o.d collectively. Scripture is all-sufficient--for each, for all. Thank G.o.d that it is so! What a signal mercy to have a divine guide-book! Were it not so, what should we do? whither should we turn? what would become of us? If we were left to human tradition and human arrangement in the things of G.o.d, what hopeless confusion!
what clashing of opinions! what conflicting judgments! And all this of necessity, inasmuch as one man would have quite as good a right as another to put forth his opinion and to suggest his plan.
We shall perhaps be told that, notwithstanding our possession of the holy Scripture, we have, nevertheless, sects, parties, creeds, and schools of thought almost innumerable. But why is this? Simply because we refuse to submit our whole moral being to the authority of holy Scripture. This is the real secret of the matter--the true source of all those sects and parties which are the shame and sorrow of the Church of G.o.d.
It is vain for men to tell us that these things are good in themselves--that they are the legitimate fruit of that free exercise of thought and private judgment which form the very boast and glory of Protestant Christianity. We do not and cannot believe for a moment that such a plea will stand before the judgment-seat of Christ. We believe, on the contrary, that this very boasted freedom of thought and independence of judgment are in direct opposition to that spirit of profound and reverent obedience which is due to our adorable Lord and Master. What right has a servant to exercise his private judgment in the face of his master"s plainly expressed will? None whatever. The duty of a servant is simply to obey--not to reason or to question, but to do what he is told. He fails, as a servant, just in so far as he exercises his own private judgment. The most lovely moral trait in a servant"s character is implicit, unquestioning, and unqualified obedience. The one grand business of a servant is to do his master"s will.
All this will be fully admitted in human affairs; but in the things of G.o.d, men think themselves ent.i.tled to exercise their private judgment.
It is a fatal mistake. G.o.d has given us His Word; and that Word is so plain, that wayfaring men, though fools, need not err therein. Hence, therefore, if we were all guided by that Word,--if we were all to bow down in a spirit of unquestioning obedience to its divine authority, there could not be conflicting opinions and opposing sects. It is quite impossible that the voice of holy Scripture can teach opposing doctrines. It cannot possibly teach one man Episcopacy; another, Presbyterianism; and another, Independency. It cannot possibly furnish a foundation for opposing schools of thought. It would be a positive insult offered to the divine volume to attempt to attribute to it all the sad confusion of the professing church. Every pious mind must recoil, with just horror, from such an impious thought. Scripture cannot contradict itself; and therefore if two men or ten thousand men are exclusively taught by Scripture, they will think alike.
Hear what the blessed apostle says to the church at Corinth--says to us, "Now I beseech you, brethren, _by the name of our Lord Jesus Christ_" (mark the mighty moral force of this appeal) "that ye all _speak the same thing_, and that there be no divisions among you; but that ye be perfectly joined together in _the same mind_, and in _the same judgment_."
Now the question is, how was this most blessed result to be reached?
Was it by each one exercising the right of private judgment? Alas! it was this very thing that gave birth to all the division and contention in the a.s.sembly at Corinth, and drew forth the sharp rebuke of the Holy Ghost. Those poor Corinthians thought they had a right to think and judge and choose for themselves, and what was the result? "It hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that _every one of you saith_, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided?"
Here we have private judgment and its sad fruit--its necessary fruit.
One man has quite as good a right to think for himself as another; and no man has any right whatsoever to force his opinion upon his fellow.
Where, then, lies the remedy? In flinging to the winds our private judgments, and reverently submitting ourselves to the supreme and absolute authority of holy Scripture. If it be not thus, how could the apostle beseech the Corinthians to "speak the same thing, and to be perfectly joined together in the same mind, and in the same judgment"? Who was to prescribe the "thing" that all were to "speak"?
In whose "mind" or whose "judgment" were all to be "perfectly joined together"? Had any one member of the a.s.sembly, however gifted or intelligent, the slightest shadow of a right to set forth what his brethren were to speak, to think, or to judge? Most certainly not.
There was one absolute, because divine, authority to which all were bound, or rather privileged, to submit themselves. Human opinions, man"s private judgment, his conscience, his reason--all these things must go for what they are worth; and most a.s.suredly they are perfectly worthless as authority. The Word of G.o.d is the _only_ authority; and if we are all governed by that, we shall "all speak the same thing,"
and "there will be no divisions among us;" but we shall "be perfectly joined together in the same mind, and in the same judgment."
Lovely condition! But, alas! it is not the present condition of the Church of G.o.d; and therefore it is perfectly evident that we are not all governed by the one supreme, absolute, and all-sufficient authority--the voice of holy Scripture--that most blessed voice that can never utter one discordant note--a voice ever divinely harmonious to the circ.u.mcised ear.
Here lies the root of the whole matter. The Church has departed from the authority of Christ, as set forth in His Word. Until this is seen, it is only lost time to discuss the claims of conflicting systems, ecclesiastical or theological. If a man does not see that it is his sacred duty to test every ecclesiastical system, every liturgical service, and every theological creed by the Word of G.o.d, discussion is perfectly useless. If it be allowable to settle things according to expediency--according to man"s judgment, his conscience, or his reason, then verily we may as well at once give up the case as hopeless. If we have no divinely settled authority--no perfect standard--no infallible guide, we cannot see how it is possible for any one to possess the certainty that he is treading in the true path.
If indeed it be true that we are left to choose for ourselves, amid the almost countless paths which lie around us, then farewell to all certainty--farewell to peace of mind and rest of heart--farewell to all holy stability of purpose and fixedness of aim. If we cannot say of the ground we occupy, of the path we pursue, and of the work in which we are engaged, "This is the thing which the Lord hath commanded," we may rest a.s.sured we are in a wrong position, and the sooner we abandon it the better.
Thank G.o.d, there is no necessity whatever for His child or His servant to continue for one hour in connection with what is wrong. "Let every one that nameth the name of Christ depart from iniquity." But how are we to know what is iniquity? By the Word of G.o.d. Whatever is contrary to Scripture, whether in morals or in doctrines, is iniquity, and I must depart from it, cost what it may. It is an individual matter.--"_Let every one._"--"_He_ that hath ears."--"_He_ that overcometh."--"If _any_ man hear My voice."
Here is the point. Let us mark it well. It is _Christ"s_ voice. It is not the voice of this good man or that good man; it is not the voice of the church, the voice of the fathers, the voice of general councils, but the voice of our own beloved Lord and Master. It is the individual conscience in direct, living contact with the voice of Christ--the living, eternal Word of G.o.d--the holy Scriptures. Were it merely a question of human conscience or judgment or authority, we are at once plunged in hopeless uncertainty, inasmuch as what one man might judge to be iniquity, another might consider to be perfectly right. There must be some fixed standard to go by--some supreme authority from which there can be no appeal; and, blessed be G.o.d, there is. G.o.d has spoken; He has given us His Word; and it is at once our bounden duty, our high privilege, our moral security, our true enjoyment, to obey that Word.
Not man"s interpretation of the Word, but the Word itself. This is all-important. We must have nothing--absolutely nothing between the human conscience and divine revelation. Men talk to us about the authority of the church. Where are we to find it? Suppose a really anxious, earnest, honest soul, longing to know the true way. He is told to listen to the voice of the church. He asks, Which church? Is it the Greek, Latin, Anglican, or Scotch church? Not two of them agree. Nay, more; there are conflicting parties, contending sects, opposing schools of thought, in one and the self-same body. Councils have differed, fathers have disagreed, popes have anathematized one another. In the Anglican Establishment, we have high-church, low-church, and broad-church, each differing from the rest. In the Scotch or Presbyterian church, we have the Established church, the United Presbyterian, and the Free church. And then if the anxious inquirer turns away in hopeless perplexity from those great bodies, in order to seek guidance amid the ranks of Protestant dissenters, is he likely to fare any better?
Ah! reader, it is perfectly hopeless. The whole professing church has revolted from the authority of Christ, and cannot possibly be a guide or an authority for any one. In the second and third chapters of the book of Revelation, the church is seen under judgment, and the appeal, seven times repeated, is, "He that hath an ear, let him hear"--what?
The voice of the church? Impossible! The Lord could never direct us to hear the voice of that which is itself under judgment. Hear what, then? "Let him hear what the Spirit saith unto the churches."
And where is this voice to be heard? _Only_ in the holy Scriptures, given of G.o.d, in His infinite goodness, to guide our souls in the way of peace and truth, notwithstanding the hopeless ruin of the church, and the thick darkness and wild confusion of baptized christendom. It lies not within the compa.s.s of human language to set forth the value and importance of having a divine and therefore an infallible and all-sufficient guide and authority for our individual path.
But be it remembered, we are solemnly responsible to bow to that authority, and follow that guide. It is utterly vain, indeed morally dangerous, to profess to have a divine guide and authority unless we are thoroughly subject thereto. This it was that characterized the Jews in the days of our Lord. They had the Scriptures, but they did not obey them. And one of the saddest features in the present condition of christendom is its boasted possession of the Bible, while the authority of that Bible is boldly set aside.
We deeply feel the solemnity of this, and would earnestly press it upon the conscience of the Christian reader. The Word of G.o.d is virtually ignored amongst us. Things are practiced and sanctioned, on all hands, which not only have no foundation in Scripture, but are diametrically opposed to it. We are not exclusively taught and absolutely governed by Scripture.
All this is most serious, and demands the attention of all the Lord"s people in every place. We feel compelled to raise a warning note in the ears of all Christians in reference to this most weighty subject.
Indeed, it is the sense of its gravity and vast moral importance that has led us to enter upon the service of writing these "Notes on the book of Deuteronomy." It is our earnest prayer that the Holy Ghost may use these pages to recall the hearts of the Lord"s dear people to their true and proper place--even the place of reverent allegiance to His blessed Word. We feel persuaded that what will characterize all those who will walk devotedly in the closing hours of the Church"s earthly history will be profound reverence for the Word of G.o.d, and genuine attachment to the Person of our Lord and Saviour Jesus Christ.
The two things are inseparably bound together by a sacred and imperishable link.
"The Lord our G.o.d spake unto us in h.o.r.eb, saying, "Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea-side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates."" (Ver. 6, 7.)
We shall find, throughout the whole of the book of Deuteronomy, the Lord dealing much more directly and simply with the people than in any of the three preceding books; so far is it from being true that Deuteronomy is a mere repet.i.tion of what has pa.s.sed before us in previous sections. For instance, in the pa.s.sage just quoted there is no mention of the movement of the cloud--no reference to the sound of the trumpet. "The Lord our G.o.d spake unto us." We know, from the book of Numbers, that the movements of the camp were governed by the movements of the cloud, as communicated by the sound of the trumpet.
But neither the trumpet nor the cloud is alluded to in this book. It is much more simple and familiar. "The Lord our G.o.d spake unto us in h.o.r.eb, saying, "Ye have dwelt long enough in this mount.""
This is very beautiful. It reminds us somewhat of the lovely simplicity of patriarchal times, when the Lord spake unto the fathers as a man speaketh to his friend. It was not by the sound of a trumpet, or by the movement of a cloud, that the Lord communicated His mind to Abraham, Isaac, and Jacob. He was so very near to them that there was no need, no room for an agency characterized by ceremony and distance.
He visited them, sat with them, partook of their hospitality, in all the intimacy of personal friendship.
Such is the lovely simplicity of the order of things in patriarchal times; and this it is which imparts a peculiar charm to the narratives of the book of Genesis.
But in Exodus, Leviticus, and Numbers we have something quite different. There, we have set before us a vast system of types and shadows, rites, ordinances, and ceremonies, imposed on the people for the time being, the import of which is unfolded to us in the epistle to the Hebrews.--"The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing; which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation."
(Heb. ix. 8-10.)
Under this system, the people were at a distance from G.o.d. It was not with them as it had been with their fathers in the book of Genesis.
G.o.d was shut in from them, and they were shut out from Him. The leading features of the Levitical ceremonial, so far as the people were concerned, were bondage, darkness, distance; but on the other hand, its types and shadows pointed forward to that one great Sacrifice which is the foundation of all G.o.d"s marvelous counsels and purposes, and by which He can, in perfect righteousness, and according to all the love of His heart, have a people near unto Himself, to the praise of the glory of His grace, throughout the golden ages of eternity.
Now, it has been already remarked, we shall find in Deuteronomy comparatively little of rites and ceremonies. The Lord is seen more in direct communication with the people; and even the priests, in their official capacity, come rarely before us; and if they are referred to, it is very much more in a moral than in a ceremonial way. Of this we shall have ample proof as we pa.s.s along; it is a marked feature of this beautiful book.
"The Lord our G.o.d spake unto us in h.o.r.eb, saying, "Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites."" What a rare privilege for any people to have the Lord so near to them, and so interested in all their movements and in all their concerns, great and small! He knew how long they ought to remain in any one place, and whither they should next bend their steps. They had no need to hara.s.s themselves about their journeyings, or about any thing else. They were under the eye and in the hands of One whose wisdom was unerring, whose power was omnipotent, whose resources were inexhaustible, whose love was infinite, who had charged Himself with the care of them, who knew all their need, and was prepared to meet it, according to all the love of His heart and the strength of His holy arm.
What, then, we may ask, remained for them to do? What was their plain and simple duty? Just to obey. It was their high and holy privilege to rest in the love and obey the commandments of Jehovah, their covenant G.o.d. Here lay the blessed secret of their peace, their happiness, and their moral security. They had no need whatever to trouble themselves about their movements, no need of planning or arranging. Their journeyings were all ordered for them by One who knew every step of the way from h.o.r.eb to Kadesh-barnea, and they had just to live by the day, in happy dependence upon Him.
Happy position! Privileged path! Blessed portion! But it demanded a broken will, an obedient mind, a subject heart. If when Jehovah had said, "Ye have compa.s.sed this mountain long enough," they, on the contrary, were to form the plan of compa.s.sing it a little longer, they would have had to compa.s.s it without Him. His companionship, His counsel, and His aid could only be counted upon in the path of obedience.
Thus it was with Israel in their desert wanderings, and thus it is with us. It is our most precious privilege to leave all our matters in the hands, not merely of a covenant G.o.d, but of a loving Father. He arranges our movements for us; He fixes the bounds of our habitation; He tells us how long to stay in a place, and where to go next. He has charged Himself with all our concerns, all our movements, all our wants. His gracious word to us is, "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto G.o.d." And what then? "The peace of G.o.d, which pa.s.seth all understanding, shall keep your hearts and minds through Christ Jesus."
But it may be the reader feels disposed to ask, How does G.o.d guide His people now? We cannot expect to hear His voice telling us when to move or where to go. To this we reply, at once, It cannot surely be that the members of the Church of G.o.d--the body of Christ--are worse off in the matter of divine guidance than Israel in the wilderness. Cannot G.o.d guide His children--cannot Christ guide His servants--in all their movements and in all their service? Who would think, for a moment, of calling in question a truth so plain and so precious? True, we do not expect to hear a voice, or see the movement of a cloud; but we have what is very much better, very much higher, very much more intimate.
We may rest a.s.sured our G.o.d has made ample provision for us in this, as in all beside, according to all the love of His heart.
Now, there are three ways in which we are guided: we are guided by the Word, we are guided by the Holy Ghost, and we are guided by the instincts of the divine nature; and we have to bear in mind that the instincts of the divine nature, the leadings of the Holy Ghost, and the teaching of holy Scripture will always harmonize. This is of the utmost importance to keep before us. A person might fancy himself to be led by the instincts of the divine nature, or by the Holy Spirit, to pursue a certain line of action involving consequences at issue with the Word of G.o.d. Thus his mistake would be made apparent. It is a very serious thing for any one to act on mere impulse or impression.
By so doing, he may fall into a snare of the devil, and do very serious damage to the cause of Christ. We must calmly weigh our impressions in the balances of the sanctuary, and faithfully test them by the standard of the divine Word. In this way we shall be preserved from error and delusion. It is a most dangerous thing to trust impressions or act on impulse. We have seen the most disastrous consequences produced by so doing. Facts _may be_ reliable. Divine authority is absolutely infallible. Our own impressions may prove as delusive as a will-o"-the-wisp, or a mirage of the desert: human feelings are most untrustworthy. We must ever submit them to the most severe scrutiny, lest they betray us into some fatally false line of action. We can trust Scripture without a shadow of misgiving; and we shall find, without exception, that the man who is led by the Holy Ghost, or guided by the instincts of the divine nature, will never act in opposition to the Word of G.o.d. This is what we may call an axiom in the divine life--an established rule in practical Christianity. Would that it had been more attended to in all ages of the Church"s history!
Would that it were more pondered in our own day!
But there is another point in this question of divine guidance which demands our serious attention. We not unfrequently hear people speak of "the finger of divine Providence" as something to be relied upon for guidance. This may be only another mode of expressing the idea of being guided by circ.u.mstances, which, we do not hesitate to say, is very far indeed from being the proper kind of guidance for a Christian.